PHILOSOPHY SECTION PROCEEDINGS The Philosophy Section held its meeting according to program, with an attendance of 110 members. "The Value of a Training in Catholic Philosophy" was the subject of the paper read by Rev. John F. Quirk, S. J., Georgetown, D. C. The paper brought out the influence of philosophical studies in the development of the mind, the formation of character, and in the study of the sciences, and was the occasion of interesting and valuable remarks by Dr. Pace and Rev. Patrick Cummins, O. S. B. The following constitute the Executive Committee of the Philosophy Section for the ensuing year: Rev. George N. Sauvage, C. S. C., Washington, D. C., Chairman; Rev. John F. Quirk, S. J., Georgetown, D. C., Vice Chairman; Rev. Bernard P. O'Reilly, S. M., Dayton, O., Secretary. The committee appointed to prepare a list of Catholic philosophical works is expected to report at the next meeting. PAPERS THE VALUE OF A TRAINING IN CATHOLIC PHILOSOPHY REV. JOHN F. QUIRK, S. J., PROFESSOR OF PHILOSOPHY, GEORGETOWN UNIVERSITY, WASHINGTON, D. C. It is hardly necessary to emphasize the importance of a thorough study of philosophy in these days of ours in which the philosophic term and idea are so frequently abused. The word "philosophy" itself is constantly heard falling from the lips of those who use it to signify thereby any system of inquiry or method of study whatsoever, as seen in the phrases, the "philosophy of hygiene" or "of public amusements"; and as for the genuine idea of philosophy, it is quite largely applied to any forcible or impressive explanation of any subject ranging from vocal expression or elocution to that of anesthetics or the kindergarten. These examples of abuse of the term and notion are not cited to disparage the usefulness of the topics mentioned; but only to prove that the name of philosophy has been misapplied to a theory or a process of application that is in no way deserving of such a title and dignity. For a right presentation, then, of our subject, it is first of all demanded that philosophy, the proper word suited to the proper idea, be clearly explained. The benefits of its training can be easily seen from the field of its subject matter and from the pression or seal it stamps upon the human faculties and character. Philosophy in its correct definition is styled the scientific knowledge of things through their last causes. The elements of this definition are evidently three, namely, the knowledge which is of science, and therefore certain by means of demonstration to the faculty of natural reason; secondly, the object of this knowledge which embraces all things falling within the scope of reason's investigations, pushing, as it does, even to the origin and end of things. Thus we may see upon a first glance at philosophy in her abstract description that she is given chief place in the hierarchy of natural sciences in virtue of the preeminence of reason in her service and the magnificent realm of knowledge it is hers to command. Dwelling still on this general prospect only of the science, it is plainly to be seen that her view reaches out to the first principles of certitude and the study of noble and spiritual substances; that she scans the material universe of which she reports and verifies the origin, secrets and laws; nay, that she lifts her gaze to God Himself, Creator and Provider over all. What a royal kingdom of knowledge for a science to possess! Truly, one that founds the claim and inures to the title of "Divine Philosophy." Let it not seem far-fetched in kindred thought, although the distance of time covered is long indeed, if I invite you to contemplate the first philosopher at his work, which was not task, in the world's early day. Behold him in Adam, the first man, with the dews of creation fresh upon him, ushered upon the scene that was his to view and enjoy as it was to be no other's. "He had seen his Maker, the Creator and Ruler of the universe; had spoken with Him, had seen the origin of the world in its making; he had observed the gradations of things; he had noted in mind the nature of the heavenly bodies, the things of the air, the beasts of the earth, the finny tribes of the sea; he had remarked the permanence, the constancy, the swiftness of some; the birth, death, sudden change and sluggishness of others. Nothing was hidden from him as the man with whom God Himself deigned to converse." Alas for us that Adam should have dissipated the grand heritage of his knowledge and left us portionless save for the legacy of intellect and its inherent powers. Yet must we humbly admit the fact: Adam and his infused philosophy are of the past; study and training are the essential conditions of its acquisition to-day. The story of Catholic philosophy, as such, embodies the history of intellectual truths wheresoever found in religions socalled and philosophies before Christ and of their appropriation by Christ's Church. That Church, to quote from a learned scholar, "has gathered in from age to age the harvest of a hundred philosophies; and those who seemed most antagonistic she has forced when the due time came to yield up for her service the good that was in them." In this way we come to understand what is meant by the body of Catholic philosophy and can describe to our satisfaction how it represents philosophy before Christ sifted and purged of error, founded in Christianity, and strengthened, compacted and shielded by Christian faith. So that whatsoever truth was proved such in a Plato or an Aristotle, whatever white rays of truth illumined the mind of a St. Augustine, or a St. Thomas, or the schoolmen, or theologians, all that has gone into the body of Catholic teaching. Some of these truths are certain and absolute, essentially so; some are more certain, some less certain, some only probable; yet they all form a system of organized principles which are stored away in the treasure-house of philosophy for the instruction and education of her student. It is of this body of ordered truths that our subject treats. And we ask concerning it: What is the value attaching to its study? For a first reply to the question, a brief survey of the field or outlook of philosophy is sufficient answer. It is true indeed that knowledge in itself does not imply formal training; and consequently subjects of study would not of themselves signify development. Yet where they are essentially noble, broadening, elevating, as in philosophy, they cannot fail to shape and temper the faculties for good. Take for instance the solemn truths of "God's Existence," "His Purpose in Creation," "His Providence" that stretches over the material world and mankind. Can the mind of man dwell on such themes and refuse the sublime lesson to grow in reverence for his Maker? Or again, let man but consider himself and the living mechanism of his existence in the interlacing bonds of flesh and spirit and he will find his mind and will subdued with wonder and humility in the face of the wisdom that fashioned him. These lofty subjects are only some few of the many that philosophy embraces; yet they serve to show how the human mind is illumined and exalted by the atmosphere and sublimity they create. The training value of philosophy in its direct bearing upon the human faculties is seen first in the facility and correctness which it gives to what is called the good sense of man, and afterwards in the development which it imparts to the superior faculties or powers of the soul. Good sense is that natural and innate judgment of individual man which may be likened to a sort of rational instinct in him, answering to the need of ordinary occasions where a practical opinion or decision is to be delivered upon matters of everyday life. This faculty is helped and perfected by philosophy in many ways: thus, it is confirmed and reinforced by the strength coming from the reasoning mind in its habits of judgment and argument; and again it is wonderfully enlarged and improved by the common sense of others, since the judgment of fellowmen is ever bound to affect us in our individual acts. Moreover, this same good sense is heightened and perfected by the faculty of intellect as a reflective faculty, a truth that is clear from the habits of common sense in man when compared with the exercise of the mere animal instinct that guides the birds of the air and the beasts of the field in their actions, as we may term them, of animal sense. Passing from this power of good sense, improved and regulated by the aids of common sense and intellect, we come to reason as the faculty of acquiring human knowledge. The advantage that accrues to this faculty in its intrinsic nature from. the study of philosophy cannot be overestimated. The area of philosophic matter is vast in each of the treatises of logic, metaphysics and ethics; it comprises not only the formal theses or truths demonstrated, but corollary or sequel truths, questions. topics and ideas. The mind is exercised in many ways upon this immense and various field of knowledge. It must examine and weigh the terms and concepts; it must separate the precious from the cheap, it must choose and reject; it must prove the truth and convict the untruth. Any such mental culture is bound to bear result in good time and this result will be twofold. It will be found first in the larger mass of knowledge acquired of things and, secondly, in the penetrating force so gained for mastering further knowledge. In a word, reason will be trained to greater breadth and capacity of knowledge and will realize |