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Maurice Blondel | |
|---|---|
 Blondel in 1890 | |
| Born | (1861-11-02)2 November 1861 Dijon, France |
| Died | 4 June 1949(1949-06-04) (aged 87) Aix-en-Provence, France |
| Education | |
| Alma mater | École Normale Supérieure |
| Theses | |
| Philosophical work | |
| Era | 19th-century philosophy |
| Region | Western philosophy |
| School | French spiritualism |
| Main interests | Philosophy of action Christian philosophy |
| Notable ideas | Philosophy of action |
Maurice Blondel (/blɒnˈdɛl/;French:[blɔ̃dɛl]; 2 November 1861 – 4 June 1949) was a French philosopher, whose most influential works, notablyL'Action, aimed at establishing the correct relationship between autonomous philosophical reasoning and Christian belief.
Blondel was born inDijon, on 2 November 1861. He came from a family who were traditionally connected to the legal profession, but chose early in life to follow a career in philosophy. In 1881, he gained admission to theÉcole Normale Supérieure of Paris. In 1893, he finished his thesisL'Action (Action), 'an essay on a critique of life and a science of practice'. He was at this time refused a teaching post (as would have been his due) because his philosophical conclusions were deemed to be too Christian and, therefore, "compromising" of philosophical reason. In 1895, however, with the help of his former teacherÉmile Boutroux, he became aMaître de Conférences atLille, then shortly after atAix-en-Provence, where he became a professor in 1897. He would remain in Aix-en-Provence for the rest of his career.[1]
InL'Action, Blondel developed a "philosophy of action" in which he applies the method of phenomenology. This leads him to the first order issue of "action", critiquing the Enlightenment enshrinement of thought, which he subsumes under the category of action. This leads him to discover the distinction between the willing will and the willed will. This distinction shows a real insufficiency between the two elements of the will. The problem of connaturality – that man cannot desire something which cannot be fulfilled – leads to investigating how the willing will can be fulfilled in the willed will. This insufficiency leads him to eventually hypothesize the supernatural as the only real possibility. He insists that this is as far as a philosopher can go, that the supernatural is the real end of man, and that the content of the supernatural is left to the realm of theology.
His subsequent works, theLetter on Apologetics andHistory and Dogma, were also connected to the philosophical problem of religion. They unleashed an enormous controversy at the time of publication.Pope Pius X's 1907 encyclicalPascendi dominici gregis targeted theModernist threat toCatholic thought, and Blondel's thought remained associated (perhaps tenuously) with the Modernists. Blondel, however, was never the target ofPascendi and he received letters, through the Archbishop of Aix, from numerous Popes affirming he was not under suspicion.[2] He did, however, have great influence on later Catholic thought, especially throughressourcement theologians such asHenri de Lubac.[3]
His wife died in 1919, and in 1927, he retired for health reasons. Between 1934 and 1937, he published a trilogy dedicated to thought, being and action. In 1935, he published an essay of concrete and integraleontology "L'être et les êtres" (The Being and the Beings) and in 1946 he published "L'esprit chrétien" (The Christian Spirit).
Blondel died in Aix-en-Provence, on 4 June 1949, aged 87. He was the younger brother of historianGeorges Blondel and a first cousin of physicistAndré Blondel.
A nine-volume edition of the complete works of Blondel is being published. Two volumes (as of 2013) have been published.
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