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Italian-German American Roman Catholic philosopher and author (1889-1977)

Dietrich von Hildebrand
Built-in	(1889-ten-12)12 October 1889 Florence, Italia
Died	26 January 1977(1977-01-26) (aged 87) New Rochelle, New York, US
Alma mater	University of Munich University of Göttingen
Spouse(s)	Margarete Denck (1912–1957) Alice von Hildebrand (1959–1977)
Era	Contemporary philosophy
Region	Western philosophy
Schoolhouse	Continental philosophy Phenomenology Munich phenomenology Personalism
Principal interests	Axiology Christianity Ideals Metaphysics Philosophy of Religion Aesthetics
Influences Husserl Augustine Scheler Reinach Marcel Aquinas Pieper Kierkegaard Mozart Alice von Hildebrand von Balthasar
Influenced Peter Kreeft Alice von Hildebrand Joseph Ratzinger Balduin Schwarz

Dietrich Richard Alfred von Hildebrand (12 October 1889 – 26 Jan 1977) was a High german Roman Cosmic philosopher and religious author.

Hildebrand was called "the twentieth-century Dr. of the Church"^[1] past Pope Pius XII. He was a leading philosopher in the realist phenomenological and personalist movements, producing works in every major field of philosophy, including ethics, metaphysics, epistemology, philosophical anthropology, social philosophy, and aesthetics. Pope John Paul II greatly admired the philosophical work of Hildebrand, remarking once to his widow, Alice von Hildebrand, "Your husband is i of the not bad ethicists of the twentieth century." Bridegroom XVI likewise has a particular admiration and regard for Hildebrand, who knew Ratzinger as a young priest in Munich: "When the intellectual history of the Catholic Church in the twentieth century is written, the proper noun of Dietrich von Hildebrand will be most prominent among the figures of our time."

Biography [edit]

Built-in and raised in Florence, in the Kingdom of Italy, Hildebrand grew up in a German household, the son of sculptor Adolf von Hildebrand and Irene Schäuffelen, who lived in a former Minim friary. He received his early educational activity from individual tutors. Although raised in a abode without religion, Hildebrand adult a deep sense for beauty, value, and the sacred from an early historic period.^[two]

Sent to Munich at the age of fifteen for his Abitur, Hildebrand enrolled at the University of Munich 2 years later, where he joined a circle of students who first followed the philosopher Theodor Lipps but presently were swayed by the teachings of Edmund Husserl. Through this circle he came to know Max Scheler, through whose influence (and through his depiction of St. Francis of Assisi) Hildebrand converted to Catholicism in 1914. In 1909 he attended the University of Göttingen, where he completed his doctorate in philosophy nether Husserl and Adolf Reinach, whom he later credited with helping to shape his own philosophical views.^[2]

In 1912, he married Margarete Denck, and with her had ane child, Franz.

In 1914, he and his wife were received into the Catholic Church building. Upon the outbreak of the First Earth State of war Hildebrand was drafted into service as a dr.'due south assistant in Munich, serving equally a kind of surgical nurse.^[2]

Hildebrand published his showtime book, The Nature of Moral Activity (Die Idee der Sittlichen Handlung), in 1916, and two years after, later the state of war had ended, was given a didactics position at the University of Munich, eventually gaining an banana professorship there in 1924. Past then he had published another piece of work, Morality and the Cognition of Moral Values (Sittlichkeit und Ethische Werterkenntniss) (1921).^[3]

Hildebrand was a vocal critic of National Socialism, which he saw as anti-Christian and contrary to truthful philosophical views, as early as 1921. During the Putsch of 1923, Hildebrand was forced to flee Munich briefly for his safety. When Hitler came to power in 1933 Hildebrand fled Germany, going showtime to Italia, and so to Vienna. At that place, with the back up of the Austrian Chancellor Engelbert Dollfuss, he founded and edited an anti-Nazi weekly paper, Der Christliche Ständestaat ("The Christian Corporative State"). For this, he was sentenced to death in absentia past the Nazis.

Hildebrand was once again forced to abscond when Hitler annexed Austria in 1938; afterwards the members of the Austrian government, Hildebrand was the person almost wanted by the Gestapo. He spent eleven months in Switzerland, near Fribourg. He then moved to Fiac in France, near Toulouse, where he taught at the Catholic University of Toulouse. When the Nazis invaded France in 1940 he went into hiding; after many hardships, and the heroic assistance of Frenchmen, including Edmond Michelet and the American announcer Varian Fry, he was able to escape to Portugal with his married woman, their son Franz, and their daughter-in-police force. From at that place they travelled by ship to Brazil and then on to New York City, arriving in 1940. There he taught philosophy at the Jesuit Fordham University on Rose Hill in the Bronx where he then mentored the Cosmic author and philosophy professor Ronda Chervin.^[4]

In 1957 his wife of forty-five years died, and in 1959 he married Alice M. Jourdain, besides a philosopher and theologian who was a pupil of his at Fordham University.

Hildebrand retired from pedagogy in 1960, spending the remaining years of his life writing dozens of books in both German and English. He was a vocal critic of many of the means in which the Second Vatican Council was implemented, especially the new liturgy. Because of this, he helped to promote appreciation of and attendance at the traditional Mass.^[5] He was a founder of Una Voce America and vice manager of Luigi Villa's Chiesa viva ("Living Church")^[six] But his personalist piece of work—for example, on the freedom of persons and on the unitive end of sexual intercourse—also helped prepare for many aspects of the Second Vatican Council'south teachings, and Hildebrand always advocated reading the Council's texts in continuity with the Catholic Church's tradition.

Hildebrand died in New Rochelle, New York in 1977, after a long struggle with a heart status.

Central philosophical ideas [edit]

Realist Phenomenology [edit]

Like Reinach, Scheler, Roman Ingarden, and many Munich phenomenologists, Hildebrand reacted against Edmund Husserl's transcendental idealist turn in phenomenology, on which the significant of all objects is constituted by conscious subjects. Rather, Hildebrand endorsed a realist version of phenomenology. On this phenomenological method, we fix out to focus attention on explanatory, causal, or abstract theories regarding the things we feel, then as to attain "existential contact with reality" and a "living plenitude and total season of existence" and to do "justice to the qualitative nature of the object."^[7] The goal of this method is a direct, intuitive perception of real beings. Hildebrand focuses especially on experiences of essences, that is, of necessary unities of content, similar what it is to be a triangle or what it is to be justice. But he besides uses this method to show how we can directly analyze all sorts of existent phenomena, including human persons, organisms, artworks, and communities. Unlike in Husserl's idealist phenomenology, Hildebrand's philosophical psychology focuses on how real beings appear every bit intrinsically meaningful, and every bit giving their content to our perceptual acts, rather than our acts bestowing meaning upon them.

Rather than seeing cognition primarily in terms of its utility, Hildebrand emphasizes how we as knowing subjects can be fulfilled by a contemplative, perceptual matrimony with various beings. Contemplation, which is intrinsically enjoyable and done for its own sake, can occur in relation to beautiful artworks and natural beings, friends and loved ones, essential and necessary truths, and God.^[8] Human being persons not simply feel themselves subjectively, and experience sure phenomena as subjective in the sense of existence important for their lives, merely human persons can also transcend themselves, going beyond their ain subjectivity to make contact with what is other than them, and concerning themselves with others for their own sake.^[nine]

Categories of Motivation [edit]

Hildebrand focused on ethics more than on any other co-operative of philosophy. Throughout his upstanding works, Hildebrand distinguishes three means in which human choices and deportment are motivated:^[ten]

1. We can be motivated by the subjectively satisfying, that is, past what is pleasing to u.s. as individuals, without consideration of what objectively fulfills our nature or is of import in itself.
2. We can exist motivated by the objective good for persons, that is, by what objectively fulfills the needs, abilities, appetites, and desires that we have insofar equally we have human being nature.
3. We can be motivated by values or what is important in itself, that is, by what calls for a certain response as due to it, without reference to our ain fulfillment or satisfaction.

In many of his works, Hildebrand focuses on distinguishing kinds of values and describing the intellectual, volitional, or affective response that is due to it. Values must be grasped by direct perception, and so realist phenomenology is an excellent method for describing exactly how values announced. Hildebrand oftentimes engages in this description by distinguishing experiences in which a certain value appears from experiences in which other values or other phenomena appear. For example, in Graven Images, he carefully describes the divergence between experiences of genuine moral values from experiences of similar, but non-moral values, like honor.

Kinds of values that he distinguishes include: moral values (like justice or generosity), intellectual values (like the importance of genius and inventiveness), ontological values (the value a thing has in virtue of the kind of thing it is), artful values (like beauty and elegance), and many other sorts of value. Each value gives its bearer importance in itself, which categorically calls for a response of a kind advisable to the value in question. Values present themselves as real properties, and as having their ain ideal, necessary structure.

Throughout his works, Hildebrand describes many ways in which values touch on our lives. For example, in In Defense of Purity, he describes how sensation of values in the sexual sphere can lead to the virtue of purity and to having chaste reverence for other persons' bodies. In The Nature of Love, he describes how different values and different sorts of motivation give rising to dissimilar kinds of love; there, he likewise describes how nosotros tin can be motivated by unlike kinds of values at the aforementioned time—for example, in falling in love with another person, I simultaneously run into both the value of that other and that other equally an objective skilful for me. In Metaphysics of Community, he describes how different sorts of values unify different kinds of communities, like families, nations, and the Church.

The Heart [edit]

In addition to the traditionally-distinguished intellect and will, Hildebrand argues in The Center that some feelings or affective acts are properly personal acts. A personal or spiritual human activity is one that is non just caused in us, but is motivated by intentional awareness of its object. While Hildebrand grants that many feelings are purely bodily acts, which are caused by physiological or other physical events, he too argues that many feelings are intentional (that is, object-directed) acts. These include feelings of love, reverence, gratitude, disgust, hatred, and pride. Many such affective acts are responses to values; some values phone call for feelings every bit their proper response. It is a sign that some feelings are properly speaking personal or spiritual that they are meaningful, motivated responses to values. A person is not fully virtuous until he or she gives valuable goods their proper affective response; to just perform morally right acts or hold true beliefs is not sufficient for full virtue, or for giving objects and persons all that is due to them. Feelings must be received as a gift, and cannot be forced by our own volitions, but we tin encourage the correct feelings to arise by voluntarily sanctioning them and by voluntarily disavowing undue feelings. Equally in his word of values, Hildebrand writes a lot nearly distinguishing kinds of feelings, and about analyzing their identify in the moral life, also as in the Christian life—something he emphasizes by a careful analysis of the Sacred Eye of Jesus.

Fractional bibliography [edit]

• Spousal relationship: The Mystery of Faithful Love (1929)
• Metaphysics of Community (1930, Hildebrand Project, 2022)
• In Defense of Purity: An Analysis of the Catholic Ideals of Purity and Virginity (Longmans, Green and Co., 1931, Hildebrand Projection, 2018)
• Actual Questions in the Light of Eternity (1931)
• The Essence of Philosophical Research and Knowledge (1934)
• Liturgy and Personality (Longmans, 1943, Hildebrand Project, 2017)
• Transformation in Christ (Longmans, 1948, Ignatius Printing, 2011)
• Key Moral Attitudes (Longmans, 1950)
• Christian Ethics (McKay, 1952; Hildebrand Press, 2020)
• The New Tower of Babel (P. J. Kenedy, 1953)
• True Morality and Its Counterfeits, with Alice M. Jourdain (McKay, 1955)
• Graven Images: Substitutes for True Morality, with Alice M. Jourdain (McKay, 1957; Hildebrand Press, 2019)
• Mozart, Beethoven, Schubert (J. Habbel, 1961)
• Not equally the World Gives; St. Francis' Bulletin to Laymen Today (Franciscan Herald Press, 1963)
• The Fine art of Living, with Alice von Hildebrand (Franciscan Herald Press, 1965; Hildebrand Press, 2017)
• Man and Woman: Dearest & the Meaning of Intimacy, (Franciscan Herald Press, 1966)
• Morality and Situation Ethics, (Franciscan Herald Press, 1966; Hildebrand Press, 2019)
• Honey, Marriage, and the Catholic Conscience: Understanding the Church'due south Teachings on Nascence Control
• The Trojan Horse in the City of God: The Cosmic Crisis Explained (Franciscan Herald Printing, 1967)
• The Encyclical Humanae vitae, a sign of contradiction; an essay on birth command and Catholic conscience, (Franciscan Herald Press, 1969, Hildebrand Projection, 2018,2021)
• Celibacy and the crisis of faith, (Franciscan Herald Press, 1971)
• What is Philosophy? (Franciscan Herald Press, 1973; Routledge, 1991; Hildebrand Press, 2021)
• The Devastated Vineyard (1973)
• Jaws of Death: Gate of Sky (1976, Hildebrand Project, 2020)
• The Heart: an Analysis of Human and Divine Affectivity, (Franciscan Herald Press, 1977; St. Augustine's Press, 2012)
• Making Christ's Peace a Part of Your Life
• Humility: Wellspring of Virtue
• The Nature of Love (St. Augustine´south Press, 2010)
• My Battle with Hitler: Defiance in the Shadow of the Third Reich (Image, 2014)
• Aesthetics, Vols. I (Hildebrand Press, 2016) and 2 (Hildebrand Printing, 2018)

References [edit]

1. ^ Trojan Horse in the Urban center of God. Sophia Press Institute. 1993. p. 269.
2. ^ ^{a b c} von Hildebrand, Alice (2000). The Soul of a Lion. San Francisco: Ignatius Press. ISBN089870801X.
3. ^ "Dietrich von Hildebrand (1889-1977)". CatholicAuthors.com . Retrieved 26 December 2012.
4. ^ "Ronda Chervin". hildebrandproject.org . Retrieved 12 Apr 2018.
5. ^ Hildebrand, Dietrich von (1973). Der verwüstete Weinberg (in High german). Regensburg: Habbel.
6. ^ Heckenkamp, Kathleen (2014). "In Defence force of Fr. Luigi Villa" (PDF). Star of the Stormy Sea (Quarterly newsletter). Oconomowoc: The Apostolate of Our Lady of Good Success. pp. 2–five. Retrieved i July 2018.
7. ^ von Hildebrand, Dietrich (1991). What is Philosophy?. Routledge. pp. 274–275.
8. ^ von Hildebrand, Dietrich (1991). What is Philosophy?. Routledge. pp. 231–234.
9. ^ von Hildebrand, Dietrich (2009). The Nature of Dear. St. Augustine's Press. pp. 200–220.
10. ^ von Hildebrand, Dietrich (1953). Christian Ethics. McKay. pp. ch.3.

Sources [edit]

• Alice von Hildebrand, The Soul of a King of beasts, a biography (Ignatius Press, 2000, ISBN 0-89870-801-X)
• Dietrich von Hildebrand, My Boxing Confronting Hitler, translated and edited past John Henry and John F. Crosby (Image Books, 2014, ISBN 978-0385347518)

External links [edit]

• Dietrich von Hildebrand Legacy Projection
• The Roman Forum
• The International Academy of Philosophy
• Autobiography on CatholicAuthors.com

williamsagam1979.blogspot.com

Source: https://en.wikipedia.org/wiki/Dietrich_von_Hildebrand

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