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Logic (Paperback)
Richard F Clarke (S J )
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R857
Discovery Miles 8 570
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Logic (Hardcover)
Richard F Clarke (S J )
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R1,171
Discovery Miles 11 710
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Logic (Paperback)
Brother Hermenegild Tosf; Richard F Clarke (S J )
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R656
Discovery Miles 6 560
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Ships in 10 - 15 working days
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When Scholastic Philosophy ceased to be the subject of systematic
study in Protestant U niversities, and was regarded as possessing
an historical rather than a scientific interest, there was one
branch of it that was treated with less dishonour than the rest. In
Ethics and Metaphysics, in Psychology and Natural Theology, the
principles handed down by a tradition unbroken for centuries came
to be looked upon as antique curiosities, or as merely illustrating
the development of human progress and human thought. Thesesciences
were either set aside as things of the past, consisting of fine -
spun subtleties of no practical value, or else they were
reconstructed on an entirely new basis. But with Logic it was
different. Its underlying principles and its received method were
not so closely and obviously interlaced with the discarded system
of theology. It admitted of being more easily brought into apparent
harmony with the doctrines of the Reformation, because it had not
the same direct bearing on Catholic dogma. It was, moreover, far
less formidable to the ordinary student. Those who had no stomach
for the Science of Being, were nevertheless quite able to acquire a
certain moderate acquaintance with the Science and the Laws of
Thought. Men chopped Logic harmlessly, and the Logic they chopped
was the traditional Logic of the Schoolmen, with some slight
modifications. The. Text-book of Dean Aldrich, which has not yet
disappeared from Oxford, is medireval in its phraseology and its
method; medireval, too, in its principles, except where an
occasional inconsistency has crept in unawares from the new
learning. It still talks of "second intentions," . and assumes the
existence of an Infima Species, and has throughout the wholesome
flavour of the moderate realism of sound philosophy. But this state
of things could not last. Sir W. Hamilton, the champion of
conceptualism, put forth in his Lectures on Logic a theory of
intellectual apprehension quite inconsistent with the traditional
doctrine which still lingered in the meagre and obscure phraseology
of Dean Aldrich. Sir W. Hamilton's disciple, Dean Mansel, who
carried on the work of philosophic scepticism which his master had
inaugurated, published an edition of Aldrich, with explanatory
notes and appendices, which pointed out his supposed errors, while
John Stuart Mill, with far more, . ability and a wider grasp than
either of the two just named, substituted for the halting
conceptualism of Hamilton a nominalism which had but a thin veil of
plausible fallacies to hide from mankind the utter scepticism which
lay beneath it. Since then, the Kantian principle of antinomies
which underlies the Logic of Mansel and Hamilton has boldly come to
the front in England under the shadow of the great name of Hegel,
and English logicians have either ranged themselves under the
banner of one or other of these new schools, or else have sought to
cover the glaring inconsistencies of some one of them with patches
borrowed from the others, until the modern student has a
bewildering choice among a series of guides, each of whom follows a
path of' his own, leading in the end to obscurity. and confusion
and selfcontradiction, but who are all united in this, that they
discard and misrepresent the traditional teaching of Aristotle and
of the mediaeval logicians. Their facility in so doing is partly
owing to the fact that Aristotle has no methodical treatise cover
the ground of modern Logic, and St. Thomas gives merely a rapid
sketch of the technical part of it in one of his Opuscula. But from
the pages of the great philosopher of Pagan times and of the
Angelic Doctor of the middle ages, can be gathered by the careful
student all the principles necessary for the modern logician. Every
Catholic teacher of Logic follows of necessity closely in their
steps, and finds in them the solution of every difficulty, and the
treatment-at least the incidental treatment-of almost every
question that Logic can propose.
Let us consider this on meditation on the Passion: "THERE is no
subject of meditation more pleasing to God and more profitable to
the soul than the Passion of Jesus Christ. It contains in itself
all sweetness. It is the remedy for every evil; the food that
nourishes the sou 1. It is continued still in the Blessed
Eucharist, and every Mass is a representation and renewal of the
Sacred Passion. It is a subject always in season, but especially
during the holy time of Lent. "These Meditations deal with some of
the main incidents of Our Lord's Sacred Passion. They are intended
to be begun on Ash Wednesday, and to end on Holy Saturday. A few
verses of Scripture are suggested to be read before each
meditation, as furnishing the subject-matter of which it treats.
"St. Bonaventure tells us that if we desire to meditate with fruit
on the Passion of Jesus Christ, three conditions are necessary. Our
meditation must be: "1. Humble, . for the Passion is unlike
anything else in the world, it is unfathomable to human reason-a
bottomless ocean of mystery. Reason must bow its head and confess
its inability to grasp the mysteries that even Faith sees only
darkly and through a glass. The story of Christ's humiliation is to
the proud a sealed book; they see nothing attractive in it. Christ
suffering has no beauty that they should admire Him. I must
therefore begin by praying for humility. "2. Full of confidence;
since the Passion is the source of all our confidence. I t is the
proof of the exceeding love wherewith Christ loved us. How can I
fear with the sight before me of Christ suffering for love of me?
It is, too,"a medicine for every possible evil, for every
temptation, for every sin; whatever the malady of my soul, the
Passion of Christ can cure it. At the foot of the cross each mortal
wound will be made whole. "3. Persevering: the beauty of the
Passion does not appear all at once. The world considers it a
degradation, the careless and the indifferent pass it by unmoved;
even the faithful Christian scarcely penetrates beneath the surface
of that Divine Mystery, unless he prays earnestly and continually
to appreciate it. Only gradually and by degrees are we drawn by the
sacred attractiveness of the cross. "Before I begin my meditations
I must ask God for this spirit of humility, confidence,
persistency."
St. Alphonsus writes: "a single bad book will be sufficient to
cause the destruction of a monastery." Pope Pius XII wrote in 1947
at the beatification of Blessed Maria Goretti: "There rises to Our
lips the cry of the Saviour: 'Woe to the world because of scandals
' (Matthew 18:7). Woe to those who consciously and deliberately
spread corruption-in novels, newspapers, magazines, theaters,
films, in a world of immodesty " We at St. Pius X Press are calling
for a crusade of good books. We want to restore 1,000 old Catholic
books to the market. We ask for your assistance and prayers. This
book is a photographic reprint of the original The original has
been inspected and many imperfections in the existing copy have
been corrected. At Saint Pius X Press our goal is to remain
faithful to the original in both photographic reproductions and in
textual reproductions that are reprinted. Photographic
reproductions are given a page by page inspection, whereas textual
reproductions are proofread to correct any errors in reproduction.
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