The Hogwarts will be inconsolable.
P. M.

Chokh Raj <[log in to unmask]> wrote:

I'm sorry some typos in the original document escaped my notice. 
I'm mending them in this re-post.

James Matthew Wilson
Religion & literature
2010, vol. 42, no. 3, [Note(s): 43-73, 258 [32 p.]]
University of Notre Dame Press 


The young Eliot indicates in various writings a vacillation between Bradleyian idealism and the skeptical acceptance of the philosophical materialism of George Santayana. In early writings, he also demonstrates an exceptional familiarity with the neo-Scholastic philosophy that had come to dominate Catholic university and intellectual life during the previous two generations. Attracted to the moderate realism of the neo-Scholastics, Eliot would eventually find in the writings of French neo-ThomistJacques Maritain a compelling argument for the reality of matter and idea alike, and so a foundation for his "classicist" vision of art and culture. Maritain's work would lead Eliot to re-read his own understanding of Bradley in neo-Thomist terms—as certain passages in The Waste Land suggest. Eliot would in turn influence Maritain's development of an affective theory of art. After his conversion to Anglo-Catholicism, however, Eliot would rely less on Thomist realism as he came to speak more confidently in terms of dogmatic theology.


Chokh Raj <[log in to unmask]> wrote Sunday, February 10, 2013 8:48 AM: 

T. S. Eliot once called Jacques Maritain "the most conspicuous figure and probably the most powerful force in contemporary philosophy." 

T. S. Eliot, Jacques Maritain, and Neo-Thomism
The Modern Schoolman
Volume 73, Issue 1, November 1995
T. S. Eliot and Philosophy
Shun'ichi Takayanagi
Pages 71-90


Jacques Maritain: an excerpt from Wikipedia

Maritain's philosophy is based on the view that metaphysics is prior to epistemology. Being is first apprehended implicitly in sense experience, and is known in two ways. First, being is known reflexively by abstraction from sense experience. One experiences a particular being, e.g. a cup, a dog, etc. and through reflexion ("bending back") on the judgement, e.g. "this is a dog", one recognizes that the object in question is an existent. Second, in light of attaining being reflexively through apprehension of sense experience one may arrive at what Maritain calls "an Intuition of Being". For Maritain this is the point of departure for metaphysics; without the intuition of being one cannot be a metaphysician at all. The intuition of being involves rising to the apprehension of ens secundum quod est ens (being insofar as it is a being). In Existence and the Existent he explains:

"It is being, attained or perceived at the summit of an abstractive intellection, of an eidetic or intensive visualization which owes its purity and power of illumination only to the fact that the intellect, one day, was stirred to its depths and trans-illuminated by the impact of the act of existing apprehended in things, and because it was quickened to the point of receiving this act, or hearkening to it, within itself, in the intelligible and super-intelligible integrity of the tone particular to it." (p. 20)