Joined: Oct. 16, 2011
Michael J. Healy is Professor of Philosophy at Franciscan University of Steubenville, where he served first as chief academic officer (1986-2000), during which time the philosophy department grew from 2 to 7 professors and from 2 majors to 200, making it the largest undergrad philosophy department in the country. In addition, an MA philosophy program was initiated as is going strong. He received his BA in Philosophy and Psychology from Loyola University of Los Angeles, studying under Dr. Ronda Chervin, and his MA and PhD from the University of Dallas, studying under Dr. Josef Seifert and Dr. John Crosby. He is especially interested in personalist and existential thought. His primary philosophical inspirations have been Dietrich von Hildebrand, Soren Kierkegaard, John Henry Cardinal Newman, and Karol Wojtyla (JPII). He is married to his Austrian wife Maria (from Innsbruck) and they have five children.
May. 21 at 9:21am | Comments: 0
A fourth option for dealing with the miseries and pains of life is that of genuine hope. How does this differ from mere optimism? How does is compare to pessimism? Well, it is an attempt to face the evils of life realistically while not succumbing to them as the last word (vs. pessimism); but, in order to do so, hope must break the bounds of just this world of space and time (vs. mere optimism) where &ldquo...
May. 13 at 5:58pm | Comments: 0
Pessimism is an attempt at an “honest” solution to the problem of the miseries of life. It tries to face squarely the reality of evil, pain, death, change, catastrophe, etc., and then offers a way to shield oneself from these inevitable facts of life by steeling oneself against them, not letting oneself be touched by them, by showing an enduring toughness and self-sufficiency in accepting them. It espouses only a negative definition of happiness, relief from...
May. 7 at 10:18am | Comments: 2 | Most recent comment: May. 15 at 8:26pm
Another way of trying to deal with the miseries of life involves an attitude that may be termed “earthly optimism.” It some ways it is a more formalized type of escapism, but now developed into theory of life, either on a popular or on a more sophisticated intellectual level. On the popular level, we might term this a “Pollyanna” attitude, though I don’t mean thereby to make a judgment about Disney&rsquo...
Apr. 29 at 3:18pm | Comments: 3 | Most recent comment: May. 1 at 10:47am
One technique for handling life’s pains and miseries is simply to run from them, to try to distract oneself from the dark side of life and thus not really face the problem. This is, admittedly, not really even an attempt at a “solution” or an answer, but it can allow the individual to go on functioning day-to-day in practical terms. This can be done with drugs or alcohol, trying to blot out the pain or threat...
Apr. 25 at 2:55pm | Comments: 0
Continuing our thoughts on how to experientially grasp or get a hold of this distinction between the transcendent and the practical in life, we will look at Josef Pieper’s next three examples of a transcendent perspective: love, death, and beauty. As mentioned, this is from his book Leisure, the Basis of Culture. (4) Love is certainly an experience that breaks through and revises our carefully laid out plans for ourselves. It gives us new priorities...
May. 15 at 8:26pm | see this comment in context
May. 1 at 10:47am | see this comment in context
It is also true that Our Lord refused to "distract" himself from his sufferings for us in love. He turned away from the cheap wine that might have deadened his pain at the height of his passion. So Cardinal Newman says in "The Mental Sufferings of Our Lord in His Passion," from Discourses Addressed to Mixed Congregations:
He would not drink of it; why? because such a portion would have stupefied His mind, and He was bent on bearing the pain in all its bitterness.... If He was to suffer, He gave Himself to suffering; He did not come to suffer as little as He could; He did not turn away His face from the suffering; He confronted it, or, as I may say, He breasted it, that every particular portion of it might make its due impression on Him.
...the sufferings belonged to God, and were drunk up, were drained out to the bottom of the chalice, because God drank them; not tasted or sipped, not flavoured, disguised by human medicaments, as man disposes of the cup of anguish.
And thus He may truly be said to have suffered the whole of His passion in every moment of it.
Mar. 30 at 8:02pm | see this comment in context
Gregory and Jules,
Good points. I note further that the way the whole and the parts relate (historically and in terms of authority) is quite opposite in the USA and in the Catholic Church. In the USA, individual settlements (the parts) came first and larger entities (the whole) were then gradually formed later: counties, states, federal government. But in the Church, the "whole" came first (Christ founding the Church at the Last Supper, Pentecost, etc.) and then later the smaller parts were formed (dioceses, parishes) under authority of the already existing whole.
Mar. 11 at 6:12pm | see this comment in context
Savvy--
In reply to such objections, one has to try to bring out that our sexual orientation is not just "plumbing" and that our bodies are not "external" to our being. We are embodied persons, so what we do with our bodies we do as persons. Our bodies are not just "tool"s we use or "foreign places" we inhabit; they are our very being, informed by the living soul. Thus we are not just (falsely) "subjecting" the person (as a higher kind of being) to neutral biological systems (as a lower kind of being) when it comes to the meaningful nature of sexual acts; rather, we are following nature as united with and informed by personal being--thus, a deeply meaningful and intimate "nature" shows its normative dimension here. Wojytla (JPII) is excellent at presenting the tradition in a deeper way to express the deeper truth of human sexuality as essentially personal, as is Von Hildebrand.
Mar. 5 at 8:53pm | see this comment in context
Katie--Yes, it is not a question of the "rights" of persons with homosexual tendencies; it is a question of the actual facts about marriage and "one flesh." Just because two people will it so doesn't change a reality.
God bless you in your endeavors to teach and write on the topic. This is one of the most difficult challenges in the modern world and I admire all who take it up, such as Robert George at Princeton and Pat Lee at Franciscan.
Mailinglist:
Subscribe:
Reading circles:
Upcoming:
Past:
Lectures:
Latest comments:
Re: To speak or not to speak: a dilemma in the debate surrounding SSM
By: Scott Johnston
Re: To speak or not to speak: a dilemma in the debate surrounding SSM
By: Scott Johnston
Re: To speak or not to speak: a dilemma in the debate surrounding SSM
By: Scott Johnston
Re: To speak or not to speak: a dilemma in the debate surrounding SSM
Re: To speak or not to speak: a dilemma in the debate surrounding SSM
By: Scott Johnston
Re: To speak or not to speak: a dilemma in the debate surrounding SSM
By: Scott Johnston
Re: To speak or not to speak: a dilemma in the debate surrounding SSM
Re: To speak or not to speak: a dilemma in the debate surrounding SSM
Re: To speak or not to speak: a dilemma in the debate surrounding SSM
Re: To speak or not to speak: a dilemma in the debate surrounding SSM
Recently active posts:
Excellent observation, Devra; it adds a new dimension of consideration and fits in with my further post on Misery and Pessimism. "Good" is not a fairy tale escape from unpleasantness and "bad" is not the essence of things, but a mere parasite and corruption of the good already there.