Storia delle idee contemporanee (2005)
[Historia de las ideas contemporáneas]

FAZIO, Mariano
  •  Destacado

  • Moral assessment: (P-A1) General public
  • Public: Generic
  • Keywords: Philosophy - History - Handbooks.

The author addresses many topics. They include Renaissance, Enlightenment, Romanticism, idealism, ideology and the Church and the modern world. One could say that the central theme of the work is the process of secularization that has invaded the contemporary world. This change is understood on the one hand, as the absolute autonomy of man, which has led to great human tragedies in the political and social fields. On the other hand, this process is understood as the affirmation of the relative autonomy of the temporal, as an internal process of the Church which has led to a declericalisation of the Christian vision of the world, opening spaces to a dialog with society, within the framework of the new evangelisation. Although this is a book that covers a broad spectrum, it is not exhaustive from two points of view. First of all it is not exhausting to read, because it is written in a simple style. Secondly it does not exhaust the material either in terms of development or analysis, and so creates a desire to go deeper into topics of particular interest. To assist in this, the author offers copious bibliography at the end of each section. It is worth nothing the objectivity with which the author presents this stage in the history of humanity. He gives arguments that allow his readers to respond to the questions which the society of today asks about the principal problems that afflict them. Problems such as hedonism, materialism, relativism, and laicism to mention some. Undoubtedly this is a book recommended for all who wish to have the general knowledge which would allow them to present the evolution of the history of contemporary ideas from the beginnings up to our time. Recommended so that those who don’t have it, acquire it and that those who already possess it, revise the ideas and gain new insight on how to present that knowledge in a simple and appealing manner. G.C. (Italia, 2016)

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What do the moral assessments mean in relation to works of literature?

The assessments are divided into two groups, one for Literature (L) and the other for Thought (P). For Literature the assessments are as follows:

  •  L-A1: Nothing morally inappropriate.
  •  L-A2: Nothing morally inappropriate, although may be unsuitable for younger readers (e.g. because there are topics requiring a certain maturity on the part of the reader).
  •  L-B1: Some morally inappropriate content.
  •  L-B2: Contains significant sections contrary to faith or morals.
  •  L-C1: Contains some lurid passages, or presents a general ideological framework that could confuse those without much Christian formation.
  • L-C2: Contains several lurid passages, or presents an ideological framework that is contrary or foreign to Christian values.
  •  L-C3: Explicitly contradicts Catholic faith or morals, or is directed against the Church and its institutions.

What do the moral assessments mean in relation to non-fiction works?

Works of Thought (P) are assessed according to the degree of knowledge required to evaluate the implications of affirmations made with respect to the Christian faith.

  • P-A1 or P-A2: These books present doctrinal matters in accordance with the teaching of the Church as set out, for example, in the Catechism of the Catholic Church. They avoid complicated topics and subjects not yet theologically settled. They are grouped according to whether or not they require a certain minimum of Christian formation.
    •  P-A1: General readership.
    •  P-A2: Readers with general cultural or basic Christian formation.
  • P-B1 or P-B2: To appreciate how certain topics impinge on the faith, the reader requires a good cultural formation with respect to the matters dealt with (P-B1), or even university-level studies in these areas (P-B2). In particular, these books may take for granted certain widely-held opinions opposed to the faith, even though such ideas may not be central to their argument – and can be easily detected by readers with a certain amount of formation.
    •  P-B1: Requires prior general knowledge of the subject.
    •  P-B2: Readers with Christian formation and knowledgeable about the subject matter.
  • P-C1, P-C2 or P-C3: Because of the implications of the topics dealt with, or the need to be aware of the reasons why some of the theories set out in the book are invalid, it is always necessary for the reader to have very good formation in the area in question, whether university-level (P-C1) or specialist (e.g. a doctorate: P-C2). Hence the assessments place emphasis on the objective content of the book, rather than on its possible readership. The P-C3 assessment is reserved for those works which set out to contradict or deny certain aspects of the faith or the teachings of the Catholic Magisterium.
    •  P-C1: Contains doctrinal errors of some importance.
    •  P-C2: Whilst not being explicitly against the faith, the general approach or its main points are ambiguous or opposed to the Church’s teachings.
    •  P-C3: Incompatible with Catholic doctrine.

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