Loyola University Maryland - Evergreen / Green and Gray Yearbook (Baltimore, MD)

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LOYOLA COLLEGE FACULTY.

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Blithesome as morn, Free as the day, ’Tis beauty allured Far off her way. Swinging in springtime. Lingering ’mid bowers. Honey of clover, Perfume of flowers. Dells where the elflns Sweet nectar brew; Boughs of the forest Where turtle doves coo. Waters that glisten And glitter along; Zephyrs that blow Wild nature’s song. Sparkles at eyes. Shows on the lips. Bubbles and smiles. Dimples and sips. Ambrose Quinn, ’15. (27)

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®lfe 0turnttelIj (Epnturg anJi (Eatljnltr J tytloaopljQ The importance of Catholic Philosophy has never been so convincingly demonstrated as in our own era, when men of science, wearied of the so-called philosophies that have blazed forth in overpowering brilliancy and in turn to be extin- guished by the clear working of the intellect, have returned to that which William James, in his later days, characteris- tically designated as common-sense scholasticism. And while many other studies are in their effects inestimable, they but concern the accidental being of our era; Catholic philosophy strikes at its very core and heart. What, then, is Catholic Philosophy? We often hear such expressions as the philosophy of history, the philosophy of poetry, the philosophy of suffrage, the philosophy of life. Is it any of these that we mean, or is it all of these and more, too? If I should say that philosophy deals with everything on the globe, I would narrow its scope; if I should say that philosophy has for its subject-matter not only the globe, not only the universe, but all creation, actual or possible, I would somewhat intimate its all-embracing character. If I should say that philosophy stretches its comprehensive antennae from a knowledge of the origin and entity of the smallest bit of microscopic life, the most minute form of existing being to the higher animals and man, and through the vast infinity of intervening distance to the all-perfect God, Himself, I would be nearer the right solution. Plato’s definition, the acquisi- tion of knowledge, is too broad and vague. Aristotle defines philosophy as that department of knowledge concerned with first causes and principles. The master mind of Thomas Aquinas held that philosophy was the science which considers first and universal principles. Philosophy, therefore, consists in the knowledge of all being and their origin and principles, and should be one as truth is one. But as religious truth is claimed by several societies with often diametrically opposed means of acquiring it, so there are several schools of philo- sophical truth, each claiming to be its sole possessor. (29)