- Nov 14, 2012That some smart and otherwise excellent thinkers in various fields have been Catholic is both true and unsurprising, given the numbers and their interest in scholasticism. But I take the position that while a philosophical, political, economic, etc. position can't be any better because it or its proponents are Catholic, it could be made worse by that fact (e.g., to any extent that its premises require any sort of revelation or reliance on authority).
So, I haven't avoided Augustine, Aquinas or St. Anselm because they are Catholic (and have in fact enjoyed and learned from them), but I take their extreme religious involvement to make it necessary to exercise additional caution when reading them.
The same is true of any religious proselytizers, IMHO.
--- In LandCafe@yahoogroups.com, "k_r_johansen" <kjetil.r.johansen@...> wrote:
> --- In LandCafe@yahoogroups.com, JDKromkowski <jdkromkowski@> wrote:
> > I am hoping that he just couched it in those terms to try to avoid getting clubbed by you for "god/religion". You really use that one way too much. People can have reasonable secular discussions about the nature of what it means to be human to its fullest extent, and from there intuit and or derive an outline of what natural (ie in accordance with our nature) rights might look like and should be protected. That those secular reasonable discussion might in the end look like the 2000 plus year tradition of the church :) should not upset agnostics and atheist and or non Catholics. You call always save face and claim that even a blind chicken can get a kernel now and then. We won't mind.<
> I think catholic perspectives, social teachings etc., are interesting. They are way more relevant to the private lives of catholics, and a model for how people could act *voluntarily* with each other, than to society/government as a whole, but they are nonetheless an important contribution to the general discussion society. I've superficially read some Distributist articles, and find a lot of perspectives there worth reading. For example the virtues of cooperatives and subsidiarity. I find there's a positive attitude towards Georgism, and where Georgism doesn't appear explicitly, a view of policies that may make society look like what Georgist policies would lead to. OTOH, there are views on Guilds, that conflict with more freedom-oriented economics, and where I'd object to an organization of society that took the interests of a societal model over economic freedom. But again, there's absolutely a value in non-secular soures.
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