D. C. Schindler. Enriching the Good: Toward the Development of a Relational Anthropology

From the Winter, 2010 issue:

D.C. Schindler (bio). Enriching the Good: Toward the Development of a Relational Anthropology

From the text:

[W]ealth is not simply a collection of possessions (or indeed an abstract measurement of their monetary value) but more fundamentally a way of being, and specifically, being good. A response to the problem of poverty requires, before some sort of redistribution of wealth, more radically a reconception of wealth, and so an “enrichment” of the notion of the good, or it risks reinforcing the individualistic atomism at the root of poverty.

Ultimately, in order to overcome the poverty of individualism, which is a spiritual poverty at the root of material poverty, we must think of the common good in its most transcendent sense, and this entails a recovery of the Platonic understanding of goodness. (full text)

Also by D.C. Schindler:

Freedom Beyond Our Choosing: Augustine on the Will and Its Objects (2002). Surprised by Truth: The Drama of Reason in Fundamental Theology (2004). ‘Wie kommt der Mensch in die Theologie?’: Heidegger, Hegel, and the Stakes of Onto-Theo-Logy. (2005). The Redemption of Eros: Philosophical Reflections on Benedict XVI’s First Encyclical. (2006). Truth and the Christian Imagination: The Reformation of Causality and the Iconoclasm of the Spirit. (2006). Why We Need Paul Claudel. (2007). Restlessness as an Image of God. (2007). Why Socrates Didn’t Charge. Plato and the Metaphysics of Money. (2009). On Experience and Reason (2010).

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D. C. Schindler: On Experience and Reason

D. C. Schindler (bio). On Experience and Reason, from the Summer 2010 issue.

From the text:

While the conventional contemporary view of the world conceives of thought as opposed to, or at any rate outside of, reality, the classical worldview understands thought as a deepening of the real, and therefore as a bringing of experience to fruition. From this perspective, we would say that experience becomes more truly itself the more it is truly penetrated by mind, which would make sense, of course, only if it were true to say that experience as such were in some sense intelligent from the beginning. (full text)

 

Also by D.C. Schindler:

Freedom Beyond Our Choosing: Augustine on the Will and Its Objects (2002). Surprised by Truth: The Drama of Reason in Fundamental Theology (2004). “‘Wie kommt der Mensch in die Theologie?’: Heidegger, Hegel, and the Stakes of Onto-Theo-Logy.” (2005). The Redemption of Eros: Philosophical Reflections on Benedict XVI’s First Encyclical. (2006). Truth and the Christian Imagination: The Reformation of Causality and the Iconoclasm of the Spirit. (2006). Why We Need Paul Claudel. (2007). Restlessness as an Image of God. (2007). Why Socrates Didn’t Charge. Plato and the Metaphysics of Money. (2009).

Summer 2010 Communio: Experience

The Summer 2010 Communio treats the theme of “The Nature of Experience.” The issue publishes a collection of the papers presented at the conference by the same name that took place at the Pontifical John Paul II Institute in Washington, DC in December 2009.

Contributors include:

David L. Schindler • Reinhard Huetter • Antonio Lopez • Conor Cunningham • D.C. Schindler • David S. Crawford • Steven A. Long • Jose Granados • Joseph Atkinson • Margaret Harper McCarthy • Michael Maria Waldstein •  Martin Rhonheimer.

View the entire issue here. Subscribe to Communio here.

From the Money issue

A glimpse of the forthcoming issue on the theme of “Money.”
D.C. Schindler: Why Socrates Didn’t Charge. Plato and the Metaphysics of Money. (pdf)