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MARITEN

Jacques Maritain (1882-1973) - French philosopher, the largest representative of neo-Thomism. He was brought up in the spirit of liberal Protestantism and was influenced by socialist ideas in his youth. From 1899 he studied natural science and philosophy at the Sorbonne. Since 1901, under the influence of the philosopher C. Peguy, he switched to the position of Christian socialism. In 1914 M. became a professor of philosophy at the Catholic Institute in Paris. In 1919, he organized a circle for the study of Thomism, which existed until 1939. J. Cocteau, M. Jacob, M. Chagall, I. Stravinsky, and Berdyaev took part in the meetings of the circle. In 1940 M. emigrated to the USA, where he lived until 1945, being a professor at Princeton and Columbia universities. From 1945 to 1948 he served as the French Ambassador to the Vatican, in 1948-1960 he again taught at Princeton University, and since 1960 he has lived in France without a break, writing philosophical works. At the Second Vatican Council, his philosophy received recognition in connection with the renovationist policies of John XXIII and Paul VI. Main philosophical works - “Integral Humanism” (1936), “Creed” (1941), “A Brief Treatise on Existence and Existing Things” (1947), “On the Philosophy of History” (1957), “Philosopher in the City” (1960), “On the mercy and humanity of Jesus” (1967), “On the Church of Christ” (1970). M.'s neo-Thomism, classifying itself as the “eternal philosophy” most fully expounded by Thomas Aquinas, is not a literal repetition of medieval Thomism. The task of the neo-Thomist version of the “eternal philosophy” is, according to M., to accept the challenge of his time, to illuminate from a Catholic point of view the cultural, historical and socio-political phenomena of the 20th century, to provide answers to the burning questions posed by the era of revolutions and world wars , technical achievements and scientific discoveries. The main problem of Thomas Aquinas, the problem of the harmony of faith and knowledge, the relationship between religion and philosophy, is resolved by M. in connection with the profound revolution in knowledge and social life that the 20th century brought to humanity. It was Christianity, according to M., that inspired people that love is worth more than intellect, no matter how developed they are. Christianity expressed man's natural desire for higher freedom and his true purpose, which lies in work, service to others, the creation of cultural values, improvement, mercy and atonement for sins. The basis of M.'s ontology is the doctrine of the difference between being, essence and existence. God does not create entities, does not give them a final form of existence in order to then force them to exist, according to M. , - God endows being with the freedom of becoming. God creates existing (existential) subjects who freely, in accordance with their individual nature, in their action and interaction, form real being. God knows all things and all beings from within, as subjects. People cognize everything that exists from the outside, turning these subjects into objects. We know only one being in the whole world as a subject - ourselves, our own “I”. For each of us, “I” is like the center of the Universe, and at the same time, if I were not there, almost nothing in the Universe would change. Philosophy, of course, recognizes subjects in objects, but it explains them as objects. This defines the boundary separating the world of philosophy from the world of religion. Only religion enters into the relationships of subjects to subjects and comprehends the mysterious existence of objects as subjects. M. criticizes Hegel for the totalitarianism of reason, for attempting to include religion in philosophical knowledge. He also criticizes existentialism for its idea of ​​the radical absurdity of existence. Operating with the concepts of “existence” and “freedom,” existentialism, according to M., does not provide a true concept of either one or the other. The religious vision of the world by Christianity shows that understanding of the world comes not from the outside, but from within, that human existence is not absurd, but has a deep meaning that comes from the foundations of creation, from its subjects, and not just from existing objects. Therefore, those existentialists who humiliate reason in the face of the Creator are also wrong. The mind knows quite well the subjects of the creation of the world through created objects. This determines the possibilities of philosophy when it thinks in interaction with religion. Rejecting Marx’s idea of ​​the role of philosophy as a means of radically changing the world, M. puts forward and substantiates his own concept of the role of the philosopher “in the city,” i.e. in society. Philosophy is essentially a disinterested activity, oriented towards truth, and not towards utilitarian activity for mastering things and social processes. And only for this reason philosophy acts as one of those forces that contribute to the movement of history. “The Philosopher in the City” is a person who reminds people of truth and freedom. Overcoming attachment to the interests of political and social groups, the philosopher demands a return to independent and unshakable truth. Even when a philosopher is mistaken, he does good by freely criticizing what his contemporaries are attached to. Having become the ruler of thoughts, the philosopher has no right to impose his own recipes for solutions social problems so as not to become a dictator from ideology. All dictators hate philosophers because they open people's eyes to the fact that the public good without freedom is just an ideological fiction. The progress of experimental sciences proceeds by displacing one theory, which explained fewer facts and known phenomena, by another, which has greater explanatory power. The progress of metaphysics proceeds mainly through deepening. Various philosophical systems together constitute a developing philosophy, supported by all the truth that they carry within themselves. Men are enabled freely to select from opposing doctrines that which most closely accords with their desire for good, and thus to build their lives on the right foundation. The progress of philosophy reflects those horizons of truth and freedom that appear to human civilization and culture on the path of its never-ending development. M. considers it necessary to clearly distinguish between human freedom and divine freedom. At the level of social and political problems, the desire for human freedom, which is a necessary prerequisite for divine freedom, manifests itself. Human freedom is the freedom of choice of each person, necessary for the flourishing of the individuals who make up the people and unite for its good. Achieving such freedom allows individuals to gain that degree of independence that provides economic guarantees for the people and property, political rights, civic virtues and spiritual culture. M.'s views on human freedom form the basis of many programs of modern Christian democracy. Fascism and communism, according to the philosopher, while trying to eradicate human freedom from society, pursue the ultimate goal of eradicating divine freedom. The development of bourgeois liberalism, while opening up opportunities for human freedom, at the same time encourages selfishness and individualism, which hinders the achievement of divine humanity. Communism is partly a reaction to this individualism, but, while claiming the absolute liberation of collective man, it liberates man from his individual freedom. In the face of bourgeois liberalism, communism and fascism, a new solution to the problem of freedom is needed, taking into account not only human, but also divine values. The concept of integral humanism put forward by M. is intended to implement such a solution. Integral humanism considers man in the integrity of his natural and supernatural being, and his freedom as an organic unity of the human and divine components. The good of man is connected not only with the level of material life, but also with the level of spiritual life, with the triumph of divine values ​​- truth, goodness, beauty, mercy, mutual assistance. The drama of modern democracies lies precisely in the inability of the withdrawn individual to come to something good, to harmony and personal flourishing, to the values ​​of justice and cooperation, which are proclaimed as the ultimate goals of democratic development. The implementation of the idea of ​​integral humanism leads to the formation of a new, higher type of democracy, based on the triumph of Christian values, the overcoming of class antagonisms, and the flourishing of culture. According to M., this does not mean establishing an order in which all evil and all injustice would disappear. The work of a Christian is not to realize a utopia, something similar to the communist one, but to constantly maintain and strengthen the inner tension in the world, slowly and painfully leading to liberation. Integral humanism, in M.’s understanding, is to a large extent a new humanism, based on a new understanding of Christianity, on a new Christianity, no longer purely sacred, but secularized, earthly, combining the divine and the human. This neo-humanism also arises as a response to the challenge of the Marxist understanding of history and Soviet totalitarianism, which set as its goal the formation of a new man and the triumph of the so-called socialist humanism. M.'s analysis deeply reveals the religious background of the communist faith and shows that communism is, in its origins, precisely a religion that is among the most powerful and dogmatic. It is an atheistic religion in which dialectical materialism represents dogma and in which communism as a mode of life has ethical and social content. Integral humanism, according to M., combines and organically combines everything truly humane that was contained in previous, one-sided types of humanism, and at the same time rejects everything negative and inhuman. If Marxist humanism is associated with the idea of ​​the end of history after the victory of communism on a global scale and the creation of a communist paradise, then integral humanism asserts itself in the actually ongoing historical process, in which there is always the problem of overcoming evil. From socialist humanism he takes faith in the power of mutual assistance, but rejects mechanical collectivism. From bourgeois liberalism, he borrows an understanding of the importance of individual development, but does not bring it to the apology of individualism and egoism. The new humanism does not require people to sacrifice themselves for better, more righteous lives for people and their communities. He does not impose something completely new on history, but calls for the renewal of man within the framework of the possible, with the restoration of values ​​already achieved in the past. He strives to organically combine cautious renovationism with conservatism, with a new conservatism in politics, which makes it possible to restore traditional values ​​and ideals that have been somewhat lost. These, according to M., are the practical results of the modern reading of Thomism as “eternal philosophy.”


The latest philosophical dictionary. - Minsk: Book House. A. A. Gritsanov. 1999.

See what "MARITEN" is in other dictionaries:

    Maritain, Jacques Jacques Maritain Occupation: Christian philosopher, founder of neo-Thomism Date of birth: November 18, 1882 (1882 11 18) ... Wikipedia

    - (Maritain) Jacques (1882 1973), French religious philosopher, leading representative of neo-Thomism. In a return to the medieval worldview, Maritain saw the way to overcome the moral and social chaos caused, in his opinion, by subjectivism... ... Modern encyclopedia

    - (Maritain) Jacques (1882 1973) French. re league philosopher, leading representative of neo-Thomism, creator of orig. culturalphilos. a concept that had a great influence on the evolution of the social doctrine of Catholicism. Initially, M.’s views were formed... ... Encyclopedia of Cultural Studies

    - (Maritain) Jacques (1882 1973) French philosopher, the largest representative of neo-Thomism. He was brought up in the spirit of liberal Protestantism and was influenced by socialist ideas in his youth. From 1899 he studied natural science and philosophy at the Sorbonne. WITH… … History of Philosophy: Encyclopedia

    Jacques Maritain Jacques Maritain Occupation: Christian philosopher, founder of neo-Thomism Date of birth: November 18, 1882 Place of birth: Paris, France ... Wikipedia

    MARITEN- (Maritain) Jacques (1882 1973) fr. Catholic philosopher, representative of neo-Thomism; During the Second World War and in the post-war years he lived and taught in the USA. Dividing the main provisions of the aesthetics of Thomas of Libya, M. considered it necessary to develop its theses in ... Aesthetics: Vocabulary

    - (Maritain) Jacques (11/18/1882, Paris, 4/29/1973, Toulouse), French philosopher, representative of Neo-Thomism. He received his education at the Lyceum of Henry IV and at the Sorbonne, and was a student of A. Bergson. In 1906 he converted to Catholicism. Since 1914 professor... ... Great Soviet Encyclopedia

    MARITEN- (Maritain) Jacques (11/18/1882, Paris, 4/28/1973, Toulouse), French. philosopher and teacher, most prominent representative neo-Thomism. Graduated from the Sorbonne; since 1914 prof. philosophy of the Paris Catholic. in ta. In 1933 44 he worked at the Institute of Social Sciences. centuries in Toronto (Canada). IN… … Russian Pedagogical Encyclopedia

    - (1882 1973) French religious philosopher, leading representative of neo-Thomism. In a return to the medieval worldview, Maritain saw the way to overcome the moral and social chaos caused, in his opinion, by the subjectivism of modern times in... ... Big Encyclopedic Dictionary

MARITEN, JACQUES(Maritain, Jacques) (1882–1973), French philosopher. Born in Paris on November 18, 1882. He received a Protestant upbringing, studied at the Sorbonne, and spent two years (1907–1908) at the University of Heidelberg, studying biology under the guidance of Hans Driesch. He was a student of Bergson, then, under the influence and following the example of L. Blois, he converted to Catholicism (1906). After this, Maritain's activity was guided by the desire to integrate the philosophy of St. Thomas Aquinas into modern thought. He taught philosophy at the Parisian College of St. Stanislaus, in 1914–1939 - professor new philosophy at the Catholic Institute in Paris. Maritain was the French ambassador to the Vatican (1945–1948). In 1948 he was invited to a professorship at Princeton University, where he taught until 1960.

Maritain's first book Bergsonian philosophy (La philosophie bergsonienne, 1914), is devoted to criticism of Bergson's ideas. In lectures and numerous publications, Maritain defended orthodox Catholic views and became the leader of the French neo-Thomist movement. In Thomism he saw a system that allowed progress and tradition to be united. He was deeply concerned with modern political and moral problems, and he was inclined to solve them philosophically, but in the light of revelation and the main premises of Christianity.

The “new humanism” that the philosopher preached should serve to renew civilization and give what the world expects from Christianity. According to Maritain, the classical form of humanism is the denial of the deepest roots of tradition, the rejection of the supernatural principle in man and the falling away of man from God. For “anthropocentric humanism,” human nature is self-sufficient. On the contrary, the new humanism must be theocentric. According to the new humanism, man is open to the world of the divine and the supernatural, since he is both a natural and a supernatural being.

In works on aesthetics, for example in Art and scholasticism (L'Art et scolastique, 1920), Maritain developed a Thomist approach to art, analyzed the works of writers and artists (especially of the New Age) from the point of view of their inherent spirituality. In the period 1935–1945 he wrote extensively on political issues. From his point of view, democracy is a worldly manifestation of the spirit of the Gospels, and it has the same enemies as Christianity. The main misconception of modern times is the belief that man can be saved by his own efforts and that the history of mankind is carried out without the intervention of Providence.

Maritain taught in the United States in the 1940s and 1950s, then returned to France and settled in Toulouse. In 1965, during a visit to Rome, he was received with honors by Pope Paul VI. In 1966 he published a book Garonne peasant (Le Paysan de la Garonne), in which he criticized Catholic neomodernism. Among his other works are Discriminate to Unite, or Levels of Cognition (Distinguer pour unir, ou Les degrés du savoir, 1932); Seven Lectures on Being (Sept leçons sur l"être, 1934); The Frontiers of Poetry and Other Essays (Frontières de la poésie et autres essais, 1935); Integral humanism (Humanism integral, 1936); A Brief Treatise on Existence and Existing Things(Court Traité de l"existence et de l"existent, 1947); Nine Lectures on the Main Concepts of Moral Philosophy (Neuf leçons sur les notions premières de la philosophie morale, 1951); Man and state (Man and the State, 1951); Philosophy at the Cite (La philosophie dans la Cité, 1960); Moral philosophy (La Philosophie morale, 1960). Maritain died in Toulouse on April 28, 1973.

Jacques Maritain (1882-1973) - French philosopher.

He received a Protestant upbringing, studied at the Sorbonne, and spent two years (1907-1908) at the University of Heidelberg, studying biology under the guidance of Hans Driesch.

He was a student of Bergson, then, under the influence and example of L. Blois, he converted to Catholicism (1906). After this, Maritain's activity was guided by the desire to integrate the philosophy of St. Thomas Aquinas into modern thought. He taught philosophy at the Parisian College of St. Stanislaus, in 1914-1939 - professor of modern philosophy at the Catholic Institute in Paris. Maritain was the French ambassador to the Vatican (1945-1948). In 1948 he was invited to a professorship at Princeton University, where he taught until 1960.

Books (4)

The greatness and poverty of metaphysics

The volume includes works on the theory of art and problems of artistic creativity, born as a response to surrealistic experiments, which set the thinker the task of returning art historical thought to the solid foundations of the metaphysics of Plato, Aristotle, Thomas Aquinas and correlating with it the modern situation in artistic creativity.

Creative intuition in art and poetry

Jacques Maritain is a prominent French philosopher, neo-Thomist, creator of an original cultural and philosophical concept that largely predetermined the evolution of the doctrine of Catholicism. “Creative Intuition in Art and Poetry” is one of Maritain’s major works.

Having set out to reveal the deep mechanisms of artistic creativity, the author, first of all, explores the relationship between the conceptual and non-logical spheres of the human intellect, develops the theory of the “spiritual unconscious,” which is fundamentally opposite to the Freudian unconscious. Considering poetry to be a true element and the unifying principle of all arts, Maritain strives to comprehend as fully as possible the nature of poetic experience and poetic knowledge of the world. At the same time, he draws a distinction that is relevant for our time between the creative “I” and the self-focused “ego.”

French philosopher, the largest representative of neo-Thomism. He was brought up in the spirit of liberal Protestantism and was influenced by socialist ideas in his youth. From 1899 he studied natural science and philosophy at the Sorbonne. Since 1901, under the influence of the philosopher C. Peguy, he switched to the position of Christian socialism. In 1914 M. became a professor of philosophy at the Catholic Institute in Paris. In 1919, he organized a circle for the study of Thomism, which existed until 1939. J. Cocteau, M. Jacob, M. Chagall, I. Stravinsky, and Berdyaev took part in the meetings of the circle. In 1940 M. emigrated to the USA, where he lived until 1945, being a professor at Princeton and Columbia universities. From 1945 to 1948 he served as the French Ambassador to the Vatican, in 1948-1960 he again taught at Princeton University, and since 1960 he has lived in France without a break, writing philosophical works. At the Second Vatican Council, his philosophy received recognition in connection with the renovationist policies of John XXIII and Paul VI. The main philosophical works are “Integral Humanism” (1936), “Creed” (1941), “A Brief Treatise on Existence and Existing Things” (1947), “On the Philosophy of History” (1957), “Philosopher in the City” (1960), “On the mercy and humanity of Jesus” (1967), “On the Church of Christ” (1970). M.'s neo-Thomism, classifying itself as the “eternal philosophy” most fully expounded by Thomas Aquinas, is not a literal repetition of medieval Thomism. The task of the neo-Thomist version of the “eternal philosophy” is, according to M., to accept the challenge of his time, to illuminate from a Catholic point of view the cultural, historical and socio-political phenomena of the 20th century, to provide answers to the burning questions posed by the era of revolutions and world wars , technical achievements and scientific discoveries. The main problem of Thomas Aquinas, the problem of the harmony of faith and knowledge, the relationship between religion and philosophy, is resolved by M. in connection with the profound revolution in knowledge and social life that the 20th century brought to humanity. It was Christianity, according to M., that inspired people that love is worth more than intellect, no matter how developed they are. Christianity expressed man's natural desire for higher freedom and his true purpose, which lies in work, service to others, the creation of cultural values, improvement, mercy and atonement for sins. The basis of M.'s ontology is the doctrine of the difference between being, essence and existence. God does not create entities, does not give them a final form of existence in order to then force them to exist, according to M. , - God endows being with the freedom of becoming. God creates existing (existential) subjects who freely, in accordance with their individual nature, in their action and interaction, form real being. God knows all things and all beings from within, as subjects. People cognize everything that exists from the outside, turning these subjects into objects. We know only one being in the whole world as a subject - ourselves, our own “I”. For each of us, “I” is like the center of the Universe, and at the same time, if I were not there, almost nothing in the Universe would change. Philosophy, of course, recognizes subjects in objects, but it explains them as objects. This defines the boundary separating the world of philosophy from the world of religion. Only religion enters into the relationships of subjects to subjects and comprehends the mysterious existence of objects as subjects. M. criticizes Hegel for the totalitarianism of reason, for attempting to include religion in philosophical knowledge. He also criticizes existentialism for its idea of ​​the radical absurdity of existence. Operating with the concepts of “existence” and “freedom,” existentialism, according to M., does not provide a true concept of either one or the other. The religious vision of the world by Christianity shows that understanding of the world comes not from the outside, but from within, that human existence is not absurd, but has a deep meaning that comes from the foundations of creation, from its subjects, and not just from existing objects. Therefore, those existentialists who humiliate reason in the face of the Creator are also wrong. The mind knows quite well the subjects of the creation of the world through created objects. This determines the possibilities of philosophy when it thinks in interaction with religion. Rejecting Marx’s idea of ​​the role of philosophy as a means of radically changing the world, M. puts forward and substantiates his own concept of the role of the philosopher “in the city,” i.e. in society. Philosophy is essentially a disinterested activity, oriented towards truth, and not towards utilitarian activity for mastering things and social processes. And only for this reason philosophy acts as one of those forces that contribute to the movement of history. "The Philosopher in the City" is a person who reminds people of truth and freedom. Overcoming attachment to the interests of political and social groups, the philosopher demands a return to independent and unshakable truth. Even when a philosopher is mistaken, he does good by freely criticizing what his contemporaries are attached to. Having become the ruler of thoughts, a philosopher does not have the right to impose his own recipes for solving social problems, so as not to become an ideological dictator. All dictators hate philosophers because they open people's eyes to the fact that the public good without freedom is just an ideological fiction. The progress of experimental sciences proceeds by displacing one theory, which explained fewer facts and known phenomena, by another, which has greater explanatory power. The progress of metaphysics proceeds mainly through deepening. Various philosophical systems together constitute a developing philosophy, supported by all the truth that they carry within themselves. Men are enabled freely to select from opposing doctrines that which most closely accords with their desire for good, and thus to build their lives on the right foundation. The progress of philosophy reflects those horizons of truth and freedom that appear to human civilization and culture on the path of its never-ending development. M. considers it necessary to clearly distinguish between human freedom and divine freedom. At the level of social and political problems, the desire for human freedom, which is a necessary prerequisite for divine freedom, manifests itself. Human freedom is the freedom of choice of each person, necessary for the flourishing of the individuals who make up the people and unite for its good. Achieving such freedom allows individuals to gain that degree of independence that provides economic guarantees for the people and property, political rights, civic virtues and spiritual culture. M.'s views on human freedom form the basis of many programs of modern Christian democracy. Fascism and communism, according to the philosopher, while trying to eradicate human freedom from society, pursue the ultimate goal of eradicating divine freedom. The development of bourgeois liberalism, while opening up opportunities for human freedom, at the same time encourages selfishness and individualism, which hinders the achievement of divine humanity. Communism is partly a reaction to this individualism, but, while claiming the absolute liberation of collective man, it liberates man from his individual freedom. In the face of bourgeois liberalism, communism and fascism, a new solution to the problem of freedom is needed, taking into account not only human, but also divine values. The concept of integral humanism put forward by M. is intended to implement such a solution. Integral humanism considers man in the integrity of his natural and supernatural being, and his freedom as an organic unity of the human and divine components. The good of man is connected not only with the level of material life, but also with the level of spiritual life, with the triumph of divine values ​​- truth, goodness, beauty, mercy, mutual assistance. The drama of modern democracies lies precisely in the inability of the withdrawn individual to come to something good, to harmony and personal flourishing, to the values ​​of justice and cooperation, which are proclaimed as the ultimate goals of democratic development. The implementation of the idea of ​​integral humanism leads to the formation of a new, higher type of democracy, based on the triumph of Christian values, the overcoming of class antagonisms, and the flourishing of culture. According to M., this does not mean establishing an order in which all evil and all injustice would disappear. The work of a Christian is not to realize a utopia, something similar to the communist one, but to constantly maintain and strengthen the inner tension in the world, slowly and painfully leading to liberation. Integral humanism, in M.’s understanding, is to a large extent a new humanism, based on a new understanding of Christianity, on a new Christianity, no longer purely sacred, but secularized, earthly, combining the divine and the human. This neo-humanism also arises as a response to the challenge of the Marxist understanding of history and Soviet totalitarianism, which set as its goal the formation of a new man and the triumph of the so-called socialist humanism. M.'s analysis deeply reveals the religious background of the communist faith and shows that communism is, in its origins, precisely a religion that is among the most powerful and dogmatic. It is an atheistic religion in which dialectical materialism is dogmatic and in which communism as a mode of life has ethical and social content. Integral humanism, according to M., combines and organically combines everything truly humane that was contained in previous, one-sided types of humanism, and at the same time rejects everything negative and inhuman. If Marxist humanism is associated with the idea of ​​the end of history after the victory of communism on a global scale and the creation of a communist paradise, then integral humanism asserts itself in a truly ongoing historical process, in which there is always the problem of overcoming evil. From socialist humanism he takes faith in the power of mutual assistance, but rejects mechanical collectivism. From bourgeois liberalism, he borrows an understanding of the importance of individual development, but does not bring it to the apology of individualism and egoism. The new humanism does not require people to sacrifice themselves for better, more righteous lives for people and their communities. He does not impose something completely new on history, but calls for the renewal of man within the framework of the possible, with the restoration of values ​​already achieved in the past. He strives to organically combine cautious renovationism with conservatism, with a new conservatism in politics, which makes it possible to restore traditional values ​​and ideals that have been somewhat lost. These, according to M., are the practical results of the modern reading of Thomism as “eternal philosophy.”

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The work of Jacques Maritain (11/18/1882-04/29/1973), one of the most famous philosophers of the 20th century, is still little known to the Ukrainian reader. His affiliation with the philosophical movement of neo-Thomism - the official doctrine of the Catholic Church - during the USSR made neither translations of his works, nor any serious study of his work possible. Only since the late 80s. we can state the beginning of the development of the monumental heritage of the French philosopher (the complete Parisian collected works were published in 13 volumes), expressed in the first series of translations of his works1.

Being a systematic philosopher, Maritain covered in his work all the main subject areas of philosophy: ontology, epistemology, ethics, aesthetics, philosophy of religion, philosophical anthropology, socio-political philosophy.

The book “Man and the State” offered to the reader is based on six lectures given by Maritain in December 1949 as part of the course “Analysis of US Political Institutions”, organized by the Charles R. Walgreen Foundation. Like a number of other works of the “American” period, it was written in English (first edition 1951) and only later translated into French by his secretary. In fact, the book presents a holistic system of Maritain’s socio-political philosophy, most of the elements of which were discussed in his previous works: “The Primacy of the Spiritual” (Primaute du spirituel, 1927), “Integral humanism” (L"humanisme integral, 1934), “Man and the common Good" (The Person and the Common Good, 1947).

"Man and the State", however, is not only a theoretical treatise, but also a "practical manifesto". Maritain proposes a "concrete historical ideal" for the "new democracy". Inspired by the principles of Thomism, he sought to apply them in the context of the cultural and political situation that emerged after the Second World War. Fifty years later, some of Maritain's ideas (for example, the idea of ​​a “world government”, which should consist of “the wisest and most moral representatives of each of the nations”) may seem a little naive. However, in general, the depth of analysis and the pathos of humanism never betrayed Maritain.

Maritain's socio-philosophical doctrine inherits many concepts and concepts (in addition to the system-forming Thomist tradition for him with its Aristotelian components), starting with Plato's "Republic", the ideas of the Enlightenment and ending with the research of the Chicago sociological school. He was directly influenced by A. Bergson, E. Mounier, N. Berdyaev. Maritain begins his book "Man and the State" with an analysis of the relationships - often contradictory - between the categories in which he seeks to clothe the "complex fluidity of social reality." These categories are “nation”, “political society”, “state”, “people”. The phases of historical development appear in a dialectical relationship - sometimes normal, sometimes distorted - between “community” (a social phenomenon of a natural type) and “society” (a phenomenon of an organization of a contractual type). The normative role of "society", according to the philosopher, is to promote the natural development of "community" - with a minimum of intrusion and management - promoting the maximum manifestation of pluralism, personal freedom and initiative. This constant interaction of "community" and "society" implies that "sovereignty" can only be relative or correlative, but not absolute - whether in the sphere of social autonomy or the power of the state.

These fundamental principles of politics are clarified (through an analysis of the author’s contemporary society) in chapters devoted to power, the relationship between ends and means, human rights, democratic law, church and state, and the political unification of the world. The diversity of cultures, ideologies and religions, not to mention the interests and claims that are revealed in the settlement of international problems, prompts Maritain to distinguish between pragmatic rules of action that can be accepted by practical reason in a fluid and changeable world, and doctrinal and theoretical justifications for these rules, differences in interpretation of which do not in any way eliminate the possibility of consensus at the level of specific actions.

Ultimately, only religion and the church are capable of regulating relations between individuals and groups at the highest spiritual level, Maritain believes. Maritain saw a way out of the crisis of his contemporary era in the affirmation of “theocentric humanism”, “personalistic democracy”, the Christianization of all areas of spiritual culture and the ecumenical rapprochement of religions. Maritain's sociocultural ideal received official recognition Catholic Church after the completion of the Second Vatican Council (1962-1965).



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