Pablo Munoz Iturrieta
Doctor in Political Philosophy, his dissertation was on "The Meaning of Religious Freedom in the Secular Public Sphere." He also holds an M.A. in Philosophy, and B.A.'s in the Humanities, Philosophy, and Theology.
Research interests: Political Philosophy, Applied Ethics, Metaphysics, Linguistics, Philosophy of the Human Person, History of Philosophy, and Applied Philosophy: Strategy.
He speaks English, Spanish, French, German, Italian, and Portuguese, and is fluent in reading Latin and Ancient Classical Greek.
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Doctor en filosofía política (Canadá), además de tener un Master en filosofía del ser y conocimiento (USA), y títulos de bachillerato en humanidades, filosofía y teología. Sus estudios fueron completados en Argentina, Alemania, USA y Canadá. Además de español, habla inglés, alemán, francés, italiano, y portugués, y maneja a la perfección el latín y griego clásicos. Como nada de lo humano le es ajeno, le gusta leer y escribir sobre cualquier tema relacionado al hombre, incluyendo la política, economía, religión, biblia, psicología, ley, idiomas, cultura y deporte, y es un gran crítico de la erosión cultural contemporánea, asimismo como de las distintas ideologías que tratan de manipular al hombre según modelos ajenos a su naturaleza libre y racional, es decir, espiritual.
Supervisors: John Wippel, Eduardo Andujar, Maxim Allard, and Lawrence Dewan
Address: Canada
Research interests: Political Philosophy, Applied Ethics, Metaphysics, Linguistics, Philosophy of the Human Person, History of Philosophy, and Applied Philosophy: Strategy.
He speaks English, Spanish, French, German, Italian, and Portuguese, and is fluent in reading Latin and Ancient Classical Greek.
----------
Doctor en filosofía política (Canadá), además de tener un Master en filosofía del ser y conocimiento (USA), y títulos de bachillerato en humanidades, filosofía y teología. Sus estudios fueron completados en Argentina, Alemania, USA y Canadá. Además de español, habla inglés, alemán, francés, italiano, y portugués, y maneja a la perfección el latín y griego clásicos. Como nada de lo humano le es ajeno, le gusta leer y escribir sobre cualquier tema relacionado al hombre, incluyendo la política, economía, religión, biblia, psicología, ley, idiomas, cultura y deporte, y es un gran crítico de la erosión cultural contemporánea, asimismo como de las distintas ideologías que tratan de manipular al hombre según modelos ajenos a su naturaleza libre y racional, es decir, espiritual.
Supervisors: John Wippel, Eduardo Andujar, Maxim Allard, and Lawrence Dewan
Address: Canada
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Dissertations by Pablo Munoz Iturrieta
The goal of the book, then, is to provide a more effective way of dealing with issues of religious freedom and the place of religion in the public square. My investigation will be centered on Thomas Aquinas' notion of religion as a moral virtue, and Hanna Arendt's notion of political freedom. The novelty of this investigation will be in that the virtue of religion will be analyzed in connection to the proper place for the performance of its acts, namely, the private or the public sphere. The book will also show how Aquinas' notion of religion and its deviations (vices) offers a valuable guideline insofar as the public is concerned.
As a consequence, a new meaning will be offered on the notion of religious freedom, based on Aquinas' view of religion as virtue, and Arendt's notion of political freedom as a stage for virtue, which will help clarify the debate on religious freedom and the place of religion in the public square.
Papers by Pablo Munoz Iturrieta
Book Reviews by Pablo Munoz Iturrieta
In the Introduction to this work, the editors give a definition of what they consider philosophical theology to be: “philosophical theology (as we understand it) is aimed primarily at theoretical understanding of the nature and attributes of God, and God’s relationship to the world and things in the world” (p. 1).
With the publication of Alasdair Maclntyre and Anthony Flew’s New Essays in Philosophical Theology in 1955, there was a great revival of interest in the philosophy of religion in general and, in its wake, in philosophical theology in particular, especially in the latter half of the twentieth century. The topics presented in the book were like the agenda for subsequent work in philosophy of religion for the next two or three decades, such as the meaningfulness of religious discourse and questions about the rationality of religious belief.
This present work, however, covers a new focus of attention apart from those concerning the nature, rationality, and meaningfulness of theistic belief. In the last twenty years, as the editors remark, “a great deal of attention has been devoted recently to philosophical problems arising out of the Christian doctrines of the Trinity, the Incarnation, and the Atonement; there has been an explosion of work on questions about the nature of divine providence and its implications for human freedom; and a fair bit of recent work has also been done on questions about the metaphysical possibility of the resurrection of the dead” (p. 4). At the same time, the authors note that there is a very small literature on the topic of divine revelation and the inspiration of Scripture, only a handful of works on the topics of prayer, original sin, and the nature of heaven and hell, and virtually nothing on the Christian doctrine of the Eucharist from a philosophical standpoint.
The book is divided into five parts covering five general topics:
I. Theological Prolegomena
II. Divine Attributes
III. God and Creation
IV. Topics in Christian Philosophical Theology
V. Non-Christian Philosophical Theology
Conference Presentations by Pablo Munoz Iturrieta
There are two perfect natures in Christ, one divine and one human, and therefore two operations, one divine and one human. By implication we are saying that there are in Christ two modes of knowledge, one divine (common to the three persons of the Trinity), and the other human, in Christ’s human intellect. There is also in Jesus a divine will and a human will, but these will not be the object of my present study.
Christ’s human knowledge is the basis of his capacity for his free human decisions and consequently of his capacity to merit salvation for us. That is the reason why the Church has always attached maximum importance to the problem of the human and divine knowledge of Jesus.
Regarding Christ’s human knowledge, we can identify in Christ, during his life on earth, three modes of knowledge for which the mind has at least an obediential potency : acquired or experimental knowledge, infused knowledge, and science of vision. We shall therefore look at these three modes in this presentation, and what they involve, to conclude with the qualities of Christ’s knowledge, such as infallibility, and Jesus’ consciousness of himself, of his divine filiation, and of his mission.
The goal of the book, then, is to provide a more effective way of dealing with issues of religious freedom and the place of religion in the public square. My investigation will be centered on Thomas Aquinas' notion of religion as a moral virtue, and Hanna Arendt's notion of political freedom. The novelty of this investigation will be in that the virtue of religion will be analyzed in connection to the proper place for the performance of its acts, namely, the private or the public sphere. The book will also show how Aquinas' notion of religion and its deviations (vices) offers a valuable guideline insofar as the public is concerned.
As a consequence, a new meaning will be offered on the notion of religious freedom, based on Aquinas' view of religion as virtue, and Arendt's notion of political freedom as a stage for virtue, which will help clarify the debate on religious freedom and the place of religion in the public square.
In the Introduction to this work, the editors give a definition of what they consider philosophical theology to be: “philosophical theology (as we understand it) is aimed primarily at theoretical understanding of the nature and attributes of God, and God’s relationship to the world and things in the world” (p. 1).
With the publication of Alasdair Maclntyre and Anthony Flew’s New Essays in Philosophical Theology in 1955, there was a great revival of interest in the philosophy of religion in general and, in its wake, in philosophical theology in particular, especially in the latter half of the twentieth century. The topics presented in the book were like the agenda for subsequent work in philosophy of religion for the next two or three decades, such as the meaningfulness of religious discourse and questions about the rationality of religious belief.
This present work, however, covers a new focus of attention apart from those concerning the nature, rationality, and meaningfulness of theistic belief. In the last twenty years, as the editors remark, “a great deal of attention has been devoted recently to philosophical problems arising out of the Christian doctrines of the Trinity, the Incarnation, and the Atonement; there has been an explosion of work on questions about the nature of divine providence and its implications for human freedom; and a fair bit of recent work has also been done on questions about the metaphysical possibility of the resurrection of the dead” (p. 4). At the same time, the authors note that there is a very small literature on the topic of divine revelation and the inspiration of Scripture, only a handful of works on the topics of prayer, original sin, and the nature of heaven and hell, and virtually nothing on the Christian doctrine of the Eucharist from a philosophical standpoint.
The book is divided into five parts covering five general topics:
I. Theological Prolegomena
II. Divine Attributes
III. God and Creation
IV. Topics in Christian Philosophical Theology
V. Non-Christian Philosophical Theology
There are two perfect natures in Christ, one divine and one human, and therefore two operations, one divine and one human. By implication we are saying that there are in Christ two modes of knowledge, one divine (common to the three persons of the Trinity), and the other human, in Christ’s human intellect. There is also in Jesus a divine will and a human will, but these will not be the object of my present study.
Christ’s human knowledge is the basis of his capacity for his free human decisions and consequently of his capacity to merit salvation for us. That is the reason why the Church has always attached maximum importance to the problem of the human and divine knowledge of Jesus.
Regarding Christ’s human knowledge, we can identify in Christ, during his life on earth, three modes of knowledge for which the mind has at least an obediential potency : acquired or experimental knowledge, infused knowledge, and science of vision. We shall therefore look at these three modes in this presentation, and what they involve, to conclude with the qualities of Christ’s knowledge, such as infallibility, and Jesus’ consciousness of himself, of his divine filiation, and of his mission.
In this paper, I will present Cornelio Fabro’s treatment of the problem, which he centers around the “original synthetic apprehension of ens,” as he termed it. He claims that according to Thomas Aquinas, ens is the absolutely first object of the intellect, since it is grasped by the intellect’s first operation: “That which the intellect first conceives as the most evident, and to which it reduces all its concepts, is being (ens).”
In order to offer a concise presentation of the topic, I will first present some texts in which Thomas mentions the two operations of the intellect, and Fabro’s interpretation of the text, in which he reconciles the priority of ens and the two operations of the mind. Second, I will turn to Fabro’s explanation regarding the apprehension of ens and esse, with a presentation of some of Thomas’s texts that according to Fabro shed light on the topic.
Even though intellect and will are different powers of the soul, they perform together that act through which the person determines himself, that is, through freedom. We self-determine either by a free choice to do what is right according to the intellect, or, as happens so many times, we don’t choose what our intellect tells us is right, or what is even worse, we force our intellect to conceive as good something that is intrinsically bad. Why does this happen?