Philosophy in Blessed John Paul II’s Catholic University: An Antidote to Relativistic Secularism

Abstract

I. Introduction: Relativistic Secularism in Last One Hundred Years A PROMINENT CATHOLIC THEOLOGIAN declared unequivocally in 2003 that has become central problem for faith in our time (emphasis added). (1) relativism to which he refers signifies two concomitant features: constantly changing patterns of reality, and exclusive dependence upon human subjectivity as source of all knowledge. This necessarily entails secularism, denial of any transcendent reality and religious faith through which it is known. This kind of cultural context provides background for synthesizing meaning and role of philosophy in Blessed John Paul II's idea of a Catholic university as expressed in his Apostolic Constitution Ex Corde Ecclesiae (1990). Associated here with this portrayal of philosophy are principles from two of his encyclicals, Veritatis Splendor (1993) and Fides et Ratio (1998). In conclusion, I attempt to portray manner in which these principles of John Paul combat relativistic secularism wherever it is found. cultural problem depicted above obviously is a theological and religious problem, but it is also a philosophical quandary. necessity of considering philosophy lies in role of reason in Christian faith. If door to metaphysical knowledge remains barred, if cannot pass beyond limits to human perception set by Kant, then faith will necessarily atrophy, simply for lack of breathing space. (2) But what has happened to modes of philosophy that conduce and support religious faith? erosion has been epitomized by multiple versions of pragmatism, logical positivism, linguistic analysis, and postmodernism. (3) As early as 1962, one commentator lamented that we are now entering age of counter-ideology in which whole enterprise of philosophy is finally to be consigned to outer darkness. He goes on to claim that the traditional quadrivium of metaphysics, epistemology, logic and ethics has been shaken to its foundations. (4) traditional emphases in Western thought on God, nature, and reason as sources, foundations, and criteria for truth are abandoned. (5) What remains is age of anxiety. The future of Western culture is put in ... Indeed, future of mankind is in question. (6) Features of philosophy developing in United States during past one hundred years reflect deterioration: extremely technical language, a lack of relevance to daily human living, diminution of independent reflection, a deficiency of social and political leadership, an increasing indifference to history, reductionistic orientations, a narrowing scope of reason, a certain malaise of spirit, and failure to capitalize on values of Christianity. substantial diminishing of an audience for philosophy can be attributed directly to several of these features. (7) Not unconnected to this overall phenomenon is radical professionalization of American philosophy in general: it is confined largely to universities, in which participants confront difficulties in communicating with one another, much less general public. (8) focus here upon contributions of John Paul to role of philosophy in a Catholic university is founded partially upon principle that doing philosophy in a manner compatible with, and in conjunction with, principles of Christianity and Roman Catholic theology is a legitimate and potentially fruitful option. Also pertinent is a thesis contending that a vital dimension of this mode of philosophy lies in serious attention to its history. While there is no panacea for redirection of Western philosophy, it does appear that some hope can be held out for possibility that Catholic universities might be in a position to counteract widespread indifference to philosophy and to challenge pervasiveness of relativistic secularism. In any case, there exists a dramatic opportunity matched by a desperate cultural need. …