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By French P.A., Uehling, T.E., Jr., Wettstein H.K.
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One of the main reasons is that there are many similarities between his time and our time, between his world and our world. His thirteenth-century world was as turbulent as ours is. His world was confronted with an influx of new ideas coming from the Muslim world; our world is constantly being inundated with new ideas, coming particularly from scientists and atheists. His world saw the sudden rise of universities; our world sees an explosion of sciences and their sub-disciplines. His time was marked by dubious philosophies; our time has been infiltrated by skepticism, secularism, and relativism.
To reach such a book, the poor beleaguered student will still have to find time away from working and from the other forms of academic busyness. But what it promises is a leisure worthy of a real education, the leisure of contemplation and of appreciation of the unity deep within the diversity of things that would otherwise seem too busy, too scattered, too diverse to be understood. JOSEPH W. KOTERSKI, SJ, Associate Professor of Philosophy, Fordham University, New York. Preface WE LIVE IN a paradoxical time.
His time was marked by dubious philosophies; our time has been infiltrated by skepticism, secularism, and relativism. His era was a time of tremendous change; ours is also in permanent instability. His world had lost faith in reason; ours has too. Aquinas understood both the fascination of his contemporaries with new discoveries and new ideas and the very mixed feelings that come with all of that. So he most likely understands our time too. It is no wonder, then, that his philosophy has been lauded by modern scientists and philosophers alike: scientists such as Albert Einstein, David Bohm, Werner Heisenberg, and Walter Freeman, and philosophers such as Elizabeth Anscombe (a student of Ludwig Wittgenstein and a prominent figure in analytical Thomism), John Searle, and Alasdair MacIntyre—to name just a few.