From The Review of Metaphysics, 48, June 1995, 890-891. A review
of W. Norris Clarke. Person and Being. The Aquinas Lecture, 1993.
Milwaukee: Marquette University Press, 1993. 121 pp. $15.00.
Review of W. Norris Clarke, Person and Being
James
W. Felt, S.J.
In this
lecture Clarke undertakes a “creative retrieval and completion” of St.
Thomas Aquinas’s metaphysics of the human person. He thereby also
illustrates how the concept of person, drawn partly from theological
grounds, provides an enriching new perspective on St. Thomas’s
metaphysics.
First
he shows how Thomas’s conception of the act of existence is dynamic and
expansive, not only present in itself as “first act,” but naturally
pouring over in a “second act” to give itself to others in
self-expression and self-communication through action. This highlights
the relational aspect of being, so that to be is to be oriented toward
relations and ultimately toward community. When this notion is applied
to person, the highest perfection and most intense expression of
existential being, the person is seen as naturally exercising expansive,
self-com-municating act, now raised to the order of self-consciousness
and freedom. To be a person is to be with, in sharing,
receiving, and loving. This relational aspect of the human person
reflects the personal nature of God as revealed in the doctrine of the
Trinity. “To be fully a person,” he writes, “consists in living out to
the full the alternating rhythm of self-possession and
openness to others” (p. 113), and he argues that such a concept of
the person sums up and completes the intrinsic thrust of Aquinas’s
metaphysics.
This
lucid and powerful little essay gives Clarke the opportunity of setting
into coherent expression a lifetime of insights on the direction of
Aquinas’s thought. On the way, he stresses the need to balance a theory
of the relationality of being—so much stressed in various movements of
contem-porary philosophy—with that of
a properly under-stood notion of
substance, of the introverted or in-itself dimension of being. Perhaps
the most remarkable insight he here develops, while acknowledging that
it is relatively new in his own thinking, is that of the natural
receptivity of being. This relation of receptivity, already implicit
in the doctrine of the Trinity, is shown not to entail imperfection but
on the contrary to connote a positive perfection without which the
self-communication of being would be impossible. Though Thomas, through
historical accident, did not explicitly develop this point, Clarke shows
that it is a natural extrapolation of Thomas’s thought. Indeed, one
could say that it is the pivotal concept by which the Aristotelian God
of pure contemplation becomes the Christian God of love, and the
Aristotelian ideal of the contemplative life becomes the Christian ideal
of the person living in intelligent, free, and loving com-munion with
others and with God.
Posted June 21, 2011
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