Jacques Maritain citations

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Jacques Maritain

Date de naissance:18. novembre 1882
Date de décès:28. avril 1973

Jacques Maritain, né le 18 novembre 1882 à Paris et mort le 28 avril 1973 à Toulouse, est un philosophe français. C'est l'une des figures importantes du thomisme au XXe siècle.

Agnostique élevé dans le protestantisme, Jacques Maritain se convertit à la foi catholique en 1906 et cette religion a profondément imprégné sa philosophie. Après une phase anti-moderniste, où il était proche de l'Action française, il s'en détacha et finit par accepter la démocratie et la laïcité . Son œuvre fut liée de près à l'éclosion de la démocratie chrétienne, malgré les réserves de Maritain lui-même à propos de son organisation concrète.

Il fut ambassadeur de France au Vatican de 1945 à 1948. Il est le mari de Raïssa Maritain, poète et philosophe d'origine juive. Les Œuvres complètes de Maritain sont co-signées avec Raïssa.

La philosophie de Maritain embrasse de larges champs de la pensée, cognition, morale, métaphysique, arts et politique.

Citations Jacques Maritain

















Jacques Maritain foto
Jacques Maritain11
French philosopher
„It is not enough for a population or a section of the population to have Christian faith and be docile to the ministers of religion in order to be in a position properly to judge political matters. If this population has no political experience, no taste for seeing clearly for itself nor a tradition of initiative and critical judgment, its position with respect to politics grows more complicated, for nothing is easier for political counterfeiters than to exploit good principles for purposes of deception, and nothing is more disastrous than good principles badly applied. And moreover nothing is easier for human weakness than to merge religion with prejudices of race, family or class, collective hatreds, passions of a clan and political phantoms which compensate for the rigors of individual discipline in a pious but insufficiently purified soul. Politics deal with matters and interests of the world and they depend upon passions natural to man and upon reason. But the point I wish to make here is that without goodness, love and charity, all that is best in us—even divine faith, but passions and reason much more so—turns in our hands to an unhappy use. The point is that right political experience cannot develop in people unless passions and reason are oriented by a solid basis of collective virtues, by faith and honor and thirst for justice. The point is that, without the evangelical instinct and the spiritual potential of a living Christianity, political judgment and political experience are ill protected against the illusions of selfishness and fear; without courage, compassion for mankind and the spirit of sacrifice, the ever-thwarted advance toward an historical ideal of generosity and fraternity is not conceivable.“ Christianity And Democracy


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