Seductiveness of Virtue

Abraham Joshua Heschel and John Paul II on Morality and Personal Fulfillment

Häftad, Engelska, 2018

AvJohn J. Fitzgerald

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John J. Fitzgerald addresses here one of life's enduring questions - how to achieve personal fulfillment and more specifically whether we can do so through ethical conduct. He focuses on two significant twentieth-century theologians - Rabbi Abraham Joshua Heschel and Pope John Paul II - seeing both as fitting dialogue partners, given the former's influence on the Second Vatican Council's deliberations on the Jews, and the latter's groundbreaking overtures to the Jews in the wake of his experiences in Poland before and during World War II. Fitzgerald demonstrates that Heschel and John Paul II both suggest that doing good generally leads us to growth in various components of personal fulfillment, such as happiness, meaning in life, and freedom from selfish desires. There are, however, some key differences between the two theologians - John Paul II emphasizes more strongly the relationship between acting well and attaining eternal life, whereas Heschel wrestles more openly with the possibility that religious commitment ultimately involves anxiety and sadness. By examining historical and contemporary analyses, including the work of the Fourteenth Dalai Lama, the philosopher Peter Singer, and some present-day psychologists, Fitzgerald builds a narrative that shows the promise and limits of Heschel's and John Paul II's views.

Produktinformation

Utgivningsdatum2018-08-23
Mått156 x 234 x 13 mm
Vikt345 g
FormatHäftad
SpråkEngelska
Antal sidor224
FörlagBloomsbury Publishing PLC
ISBN9780567682475

Tillhör följande kategorier

Religion: allmänt inom Filosofi och religion
Judendom inom Filosofi och religion
Kristendom inom Filosofi och religion

How does the duty to be moral relate to the search for happiness? This book draws on the thought of two great 20th century thinkers - one a rabbi, the other a pope - to address this question. The resulting discussion is a contribution to moral theology and also to interfaith understanding. It is well worth reading even, or perhaps especially, where the reader disagrees with some point of interpretation. For it demonstrates how disagreement is only possible against the background of more fundamental agreement. I recommend it highly as an example of how to bring distinct moral traditions into fruitful dialogue.

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