Sunday, 27 December 2015

Ripartire da Edith Stein: La scoperta di alcuni manoscritti inediti, ed. P. Manganaro and F. Nodari

Ripartire da Edith Stein: La scoperta di alcuni manoscritti inediti. Ed. P. Manganaro and F. Nodari. Quaderni per l'Università 4. Brescia: Morcelliana, 2014

An excellent collection of articles on Stein. Here is a translation of the table of contents.


Preface by Laura Boella        7

Edith Stein: from Wroclaw to the world. A philosophical map and a new beginning          25
1.     The Internazionale Edith Stein-Bibliographie: a historical consciousness        25
2.     This book: a Sprachleib (body language)          29
3.     This book: the contributions and the unpublished manuscripts      32
4.     A postmodern figure and a guiding thread: the idea of alterity       36
5.     The primacy of “ragion patica”: mystical Erlebnis as being-for-the-other    42
6.     Beginning again from Edith Stein. With new openings for research            45
6.1.  The University as the place of universal knowledge: Stein and Newman        46
6.2.  The difficult relationship with W. Stern and the Anders case    47
6.3.  Empathy and the objective spirit: Stein and Geiger        52
6.4.  On the power of meaning: phenomenology and language         55
6.5.  Phenomenological personalism and Trinitarian ontology. An appeal to theologians  57
7.     With travelling companions       59

The expansion of the Gemeinschaft as a network of relations. From the other of the Other to the Other 61
1.     In community work, a style of life         61
2.     Towards new beginning of Stein studies         66
3.     Empathy as experience of the different (estraneo) and maternity as its existential manifestation (estrinsecazione)  68
4.     The problem of the other in the fifth Cartesian meditation of Husserl        77
5.     Towards a scientific community (and not only scientific) in dialogue          89

Beginning again from Edith Stein
The discovery of some unpublished manuscripts

Remembering my beloved aunt Edith Stein, philosopher and saint  91

“It’s exactly this kind of Metaphysics that is missing…” A first objective appraisal of Edith Stein’s Endliches und ewiges Sein and a first ‘biographical’ project. A recently discovered piece from 1947         105
1.     The discovery      105
2.     The correspondents       106
3.     The initial judgment of an expert         108
4.     Formal characteristics    109
5.     Homage    111

Maria Amata Neyer and Edith Stein. Some recently discovered letters of Edith Stein        115
1.     Sr Maria Amata Neyer    115
2.     Edith Stein in the image of Sr Maria Amata Neyer     119
3.     Sr Maria Amata Neyer’s decisive contribution towards the study of Stein  121
4.     Some brief considerations         126
5.     Two recently discovered letters of Edith Stein            127

“I’m not a saint” (Edith Stein, 1918). The foundations of the reception of Edith Stein in the German-speaking area         137
1.     The public perception of Edith Stein during her lifetime      139
2.     Private memory, public memory and biographical research 141
3.     The recovery of the Nachlass of Edith Stein and the initiation of research 143
4.     Hagiography and study of spirituality  145
5.     Critical dialogue  145
6.     Philosophical study and the critical edition of her works      147
7.     Evaluation of current studies and new openings for research         150
8.     Conclusions          154

The reception of Edith Stein. A bibliographical route            161

A map of Edith Stein’s “interior castle.” With reference to the first international Stein bibliography         169
1.     The problem of technique and the value of bibliographies  169
2.     The international Stein bibliography   177
3.     Philosophical questions to be answered          182

Feminine thinking in contrast. Edith Stein and Anna-Teresa Tymieniecka   189
1.     Introduction        189
2.     Creating a space for feminine thought 193
3.     An empathic dissemination of being in Edith Stein    196
4.     The intuitive dissemination of the phenomenology of Anna-Teresa Tymieniecka 203
5.     Conclusion           208

The influence of medieval philosophy in the thought of Edith Stein 215
1.     Between two ‘cathedrals’…        218
2.     A courageous synthesis  219
3.     A ‘community’ study [ricerca ‘comunitaria’] between the Middle Ages and Modernity    222
4.     The ‘feminine genius’ and philosophia perennis           225
5.     The turn of ‘Christian philosophy’        228
6.     A ‘post modern’ synthesis          231

Ecclesiological reflections occasioned by Die Rezeption Edith Steins        237
1.     The community of research and the church   237
2.     A Christological ecclesiology       241
3.     The church, mystical body of Christ     245
4.     A brief conclusion           247

The figure of Edith Stein in films on the Shoah. Witness of hope in the darkness of the Holocaust            251
1.     The cinema as witness and memory    251
2.     The arrogance of power and films on the Shoah        254
3.     The seventh mansion: the journey of Edith Stein         258
3.1.  A door that closes    259
3.2.  The theme of contrast and conflict            261

Empathy and community in the thought of Edith Stein        271

Francesco Alfieri as interpreter of Edith Stein          289
1.     The reception of the work of Edith Stein289
2.     The problem of individuation in Edith Stein and Duns Scotus         293

Edith Stein and the context of French phenomenology. A paradoxical non-reception          301

Stein exegesis in Romania. Paths of research inspired by Die Rezeption Edith Steins       311
1.     The fascinating discovery of realist metaphysics through the philosophical work of Stein           312
2.     The dialogue between Edith Stein and Martin Heidegger     314
3.     Steinian phenomenology of mystical experience        316
4.     Singularity, entropathy and solidarity. Paths of research inspired by Die Rezeption Edith Steins           318

Die Rezeption Edith Steins gives rise to a new phase of studies in Azerbaijan. Reflections for a phenomenology of religion     323

Woman as seeker of perfection. A possible approach to the study of the thought of Edith Stein in Azerbaijan     335

“I saw the Church growing without my people.” A Hebrew perspective on Edith Stein inspired by Die Rezeption Edith Steins  345
1.     Preface     345
2.     The common starting point: a deliberate choice, the intention, and the believer as a ‘pure I’      349
3.     The divergence   354
3.1.  Edith Stein
3.2.  Yeshayahu Leibowitz          362
3.3.  The encounter with radicalism      370

The impact of Die Rezeption Edith Steins in Brazil            377

The revival of Stein studies in Slovakia. A story yet to be written   389

‘Empathy’ in my new film on Edith Stein: ‘A Rose in Winter’          395


The unpublished writings of Edith Stein open up a new horizon of research. A survey of the private papers of H. Conrad-Martius, H.-L. Van Breda and A.-T. Tymieniecka           413
1.     Hedwig Conrad-Martius: a vivid memory of Edith Stein        419
2.     Herman-Leo Van Breda: recovery of the manuscripts of Edith Stein           428
3.     Anna-Teresa Tymieniecka and the dispute (contesa) over the papers between Edith Stein and Roman Ingarden      431
4.     Hanna-Barbara Gerl-Falkovitz’s Postscript      462

Critical studies of Die Rezeption Edith Steins: A list           463
1.     Studies     463
2.     Articles in newspapers   464
3.     Notes and discussions    464
4.     Analysis of works            464
5.     Reviews    465

Authors           467

Names             477

Thursday, 17 December 2015

Conversation with Fred Lawrence

Sunday, August 25, 2013
Conversation with Fred Lawrence on the return journey from Galilee.
FL suggested a paper on the Trinity. I could not follow all of what he said, but this seems to be it: most people begin with persons and go on to the three relations which are persons. They tend to forget the relations of origin – which are two. These are the intelligible emanations. This would not be so bad if it were not for the fact that this governs most of what follows. “The hypothesis [which one?] governs most of what follows.” Lonergan: about the most blessed Trinity: 4 relations, 3 persons, 2 emanations, 1 God, no understanding. Notional ?? something.
This probably in connection with my remark that Ratzinger and Augustine / Thomas / Lonergan are asking different questions.
Augustine: the first person to come up with an analogy that is properly spiritual.

Remarks on Al Ghazali: he respects reason, but also knows that one has to go beyond reason. Meaning? [not supernatural but] that beyond reason there is love, the love of God.

About Heidegger. Leo Strauss, being a Jew, said that H was the greatest philosopher of the 20th century. Hannah Arendt and Hans Jonas found a way of forgiving and reconciling with H: he did not know what he was doing.
H was ambitious as a young man. he was small of stature, but he could, already when young, wrap people around his little finger. He was the bright young thing as a Catholic seminarian, chosen for ?? by his bishop.
He told Engelbert Krebs: the system of Catholicism is something I cannot accept. But I do not stop being Christian.
1919: the reading of Augustine. He found all his key BT concepts in Augustine. The next year: Aristotle. He said he found many things of Augustine in Arisottle, minus the Christian context. So he found a way of pulling Augustine out of his Christian context. That was BT.
Later he rejected the transcendentalism of BT: Dasein was too much the centre. Man is more receptive than at the centre. That is one of the reasons why he was unable to apologize for his Nazi involvement.
Why did he go with the Nazis? Because he had ambitions. One of them being that of being Plato’s philosopher king. He hoped that by joining a political wagon, he might be able to transform German education. In 3 months he was disillusioned. He went to a meeting of top German educationalists, and found that they wanted something completely different from what he wanted.

And John of St Thomas / Deeley. Representationalist. Mirroring. They do not know the activity of questioning and insight on the two levels. They place all their weight, the weight of objectivity, on the representation, and they do it by trying to reduce all the subjective side. That is why the phenomenologists reject them: they neglect the intentionality side of things.