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The appetite for knowledge―wanting to know things―is very strong in humans. Some will sacrifice all other goods (sex, power, food, life itself) for it. But this is not a simple appetite, and this book treats some of its complications, deformations, beauties, and intensities.
Christian thinkers have traditionally distinguished between good and bad forms of the appetite for knowledge, calling the good "studiousness" and the bad "curiosity." The former is aimed at joyful contemplation of what can be known as gift given; the latter seeks ownership and control of what can be known as property for the taking. Paul J. Griffiths's Intellectual Appetite offers an extended study of the difference between the two, with special attention to the question of ownership: What is it like to think of yourself as the owner of what you know, and how might it be different to think of what you know as a gift given you?
How these questions are answered has a deep impact on a number of issues in contemporary educational and legal theory. Most fundamentally, there is the question of what it means to know something at all. On that, this book offers an account of knowledge in terms of intimacy: to know something (a mathematical formula, a past event, another human being, the lineaments of a galaxy) is to become intimate with it according to its kind.
There are also important and currently pressing ancillary questions; for example, that of what plagiarism is and how it should be addressed. Plagiarism is often understood in part as theft of intellectual property, and since it is essential to the argument of this book that seeking knowledge ought not to be understood as seeking ownership, the book offers a theological defense of plagiarism.
ABOUT THE AUTHOR:
Paul J. Griffiths is Warren Chair of Catholic Theology at Duke Divinity School. He has held academic positions at the University of Notre Dame, University of Chicago, and the University of Illinois at Chicago. He has published eight books as sole author, and seven more as co-author or editor, among which the most recent are Reason and the Reasons of Faith with Reinhard Hütter and Lying: An Augustinian Theology of Duplicity.
PRAISE FOR THE BOOK:
"[A]n extended meditation on the pursuit of knowledge."―Beth Haile, Theological Studies
"[A] very intelligent book by someone who has thought deeply and humbly about the Christian life. Centuries ago St. Peter Damian said that Christ was his grammar. Paul Griffiths helps us to understand what the old monastic reformer had in mind."―Lawrence S. Cunningham, Commonweal
"Griffiths writes with an indelible passion for learning and knowledge, and with a cool rationality that attends to the argument with intensity, wit, and generosity." ―Lyndon C. Shakespeare, American Theological Review
- Sales Rank: #970168 in Books
- Brand: Brand: Catholic University of America Press
- Published on: 2009-08-25
- Original language: English
- Number of items: 1
- Dimensions: 8.44" h x .64" w x 5.58" l, .76 pounds
- Binding: Paperback
- 235 pages
- Used Book in Good Condition
Review
"Griffiths takes intelligently articulated positions on issues that most educated people care about and he does so in a forcefully Catholic way. There are not many Catholic thinkers at the moment who can attract the attention of intellectuals beyond the Catholic, and indeed the Christian, world, but with a book like this, Griffiths is one who can." - Bruce Marshall, professor of historical theology, Southern Methodist University"
About the Author
PAUL J. GRIFFITHS is Warren Chair of Catholic Theology at Duke Divinity School. He has held academic positions at the University of Notre Dame, University of Chicago, and the University of Illinois at Chicago. He has published eight books as sole author, and seven more as co-author or editor, among which the most recent are Reason and the Reasons of Faith with Reinhard Hutter and Lying: An Augustinian Theology of Duplicity.
Most helpful customer reviews
0 of 0 people found the following review helpful.
Helpful Book
By David M Goetz
An interesting book for a variety of reasons.
First, Griffiths doesn't engage at all with secondary literature beyond a quotations at the head of each chapter (one from Pascal, the rest from Augustine), so the entire book is constructive. This makes the book read more like a conversation with an intelligent friend than like a scholarly monograph, which I appreciated.
Second, the subject itself is interesting. Is intellectual appetite good without qualification? If not, why not?
Third, Griffiths's answers to the above questions are profound and occasionally memorably stated. He distinguishes, in line with Augustine and the broad classical tradition, between curiositas and studiositas, the former identifying those who think of knowledge as one's own possession and the latter identifying those who think of knowledge as participation in the object of knowledge and, by extension, in the Creator of whom all created realities serve as icons. Our lives and the world are given to us as gifts of God, but the world is also marked by damage; the world is "light shot through with darkness" (42). "The world has been given as knowable and beautiful gift. Its shattering does not remove its character as gift. But we, its potential knowers, are also damaged, as is a child who consistently throws the gifts of its loving parents back in their faces or, worse, hugs their gifts to itself as though they were its right and it their owner. This damages what is given, but the child who does it denies its nature as well as the nature of what is given, and thus damages itself as well as the gifts it refuses" (74). All gifts, Griffiths says, must be received and acknowledged as gifts if we are not to "damage" them. He rightly emphasizes, using the relationship of a lover and a beloved as an example, that each thing known must be recognized as an icon, as a discrete thing that, when functioning rightly, points beyond itself to the One in whom it participates. To seek to know a thing exhaustively, without reference to its Maker, is to inhibit your knowledge and to close off the inner reality of the thing you seek to know. "Your beloved escapes your gesture of intimacy, and that this is so is no contingent fact about either you or her. This is true not only off all human beloveds but of all creatures for whose presence you might have an appetite. What they never are is exhausted by their presence to you, and the extent to which you seek to exhaust them by being intimate with them is the extent to which you fail to become intimate with them" (118). Knowledge is therefore open to God, open to further or alternative knowledge of the thing known, and epistemically humble. Knowledge is meant to be shared, not privatized: "Public things have not been forcibly abstracted from their proper participation in God, while private things have, and have thereby been corrupted" (140).
Fourth, Griffiths argues for some interesting positions as implications of his argument. He presents a theological defense of plagiarism, for example, which squares nicely with Bruce Ellis Benson's understanding of all life as improvisation. Griffiths also notes decries our fascination with novelty, which he simultaneously presents as a disingenuous fascination (i.e., we really seek repetition, as a child does in requesting the same book for the hundredth time, but we seek it under the guise of novelty). And, finally, he notes poignantly that the sharing of knowledge, though formally similar in the case of the studious and the case of the curious, differs materially quite a bit: the studious present the knowledge in which they've come to share as an invitation, whereas the curious declares his knowledge and himself as knower. I think this has profound implications for classroom teaching (the text should be at the top of the hierarchy, the teacher merely a guide as the student engages herself with the text) and for preaching (the preacher invites those who hear into the massive and inexhaustible world of the biblical text in the confidence that "faith comes ... through the word of Christ").
Griffiths is an ardent member and doctor of the Church of Rome, which you probably already knew or guessed, so he assumes the analogia entis, which of course is a matter of some debate. That said, I really appreciated this book, and I recommend it to anyone who teaches for a living or even only occasionally.
6 of 10 people found the following review helpful.
A wonderful book
By Michael J. Ortiz
I enjoyed this book very much. It's dense (in a good way), rich in reflection on what it means to be a knowing person in a world both beautiful and good but deeply flawed. His concept of "damage" for sin is compelling and accurate. He sense of the manifold diversity of the created world wide-ranging, and his style precise as well as eloquent.
0 of 0 people found the following review helpful.
Five Stars
By SUOT NGO
It is ok
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