Relevant bibliographies by topics / Jacques Maritain

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Academic literature on the topic 'Jacques Maritain'

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Published: 4 June 2021
Last updated: 25 May 2024

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Journal articles on the topic "Jacques Maritain"

1

McCool, Gerald A. "Jacques Maritain." International Philosophical Quarterly 39, no. 1 (1999): 102–3. http://dx.doi.org/10.5840/ipq199939173.

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Hughes, John. "Jacques Maritain." Theology 113, no. 871 (January 2010): 12–22. http://dx.doi.org/10.1177/0040571x1011300103.

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Somavilla Rodríguez, Enrique. "Jacques Maritain Favré." Estudio Agustiniano 49, no. 1 (September 4, 2021): 105–55. http://dx.doi.org/10.53111/estagus.v49i1.158.

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Los pensadores siempre han tenido una influencia muy importante a la hora de plasmar y llevar adelante sus reflexiones sobre la existencia y la contingencia. Jacques Maritain es uno de los filósofos más cercanos a la fe cristiana del siglo XX. Su vida, trayectoria e ideas han influenciado en diversos pontificados, especialmente de Giovanni Battista Montini (Pablo VI). Influyó en la Doctrina social de la Iglesia y en el proyecto político de la Democracia Cristiana.
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OLIVEIRA, Terezinha, Bruna Castelhano de OLIVEIRA, and Larissa Moreira da COSTA. "educação para Jacques Maritain." Revista ORG & DEMO 21, no. 2 (February 19, 2021): 175–88. http://dx.doi.org/10.36311/1519-0110.2020.v21n2.p175-188.

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Este artigo analisou, em linhas gerais, a proposta educacional de Jacques Maritain (1882-1973), considerando os conceitos de democracia e cidadania em relação à influência que o autor teve de Alexis de Tocqueville (1805-1859). As fontes que possibilitaram esse estudo foram Rumos da Educação, de Jacques Maritain e A Democracia na América, de Alexis de Tocqueville. A proposta visou, também, investigar a importância desses conceitos na formação do indivíduo como cidadão participante da democracia, destacando o caminho que a educação deveria seguir para ensinar, segundo Maritain, os valores morais para a sociedade. Observe-se que nossa pesquisa é de cunho bibliográfico e, em relação aos pressupostos teóricos, seguimos as pegadas da História Social, proposto por Marc Bloch (1886-1944). Submetido em: 08/08/2020Aceito em: 02/12/2020
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Dewan, Lawrence. "Jacques Maritain in Toronto." Études maritainiennes / Maritain Studies 15 (1999): 13–51. http://dx.doi.org/10.5840/maritain1999153.

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6

Wells, Geoff. "Jacques Maritain's Personalistic Society and Pluralism." Journal of Interdisciplinary Studies 21, no. 1 (2009): 25–50. http://dx.doi.org/10.5840/jis2009211/22.

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Jacques Maritain's concept of ttte personalistic society describes a democratic unity of the body politc that mitigates the tension between the material and spiritual aspects of human existence. This unity, grounded in the principles of natural law, makes possible in our terrestrial existence a communion of good living and a rectitude of life--what Maritain calls the bonum honestum. The good he envisions both facilitates and reacts the ideals of an integral Christian humanism, but it necessarily requires for its realization the infusion of Christian ideals into the body politic. It is crucial to Maritain that the process by which this infusion occurs allow for a wide participation of diverse actors, bothh religions and non-religious. But it is also crucial that they are able to converge from their different perspectives into an agreement on "Christianly inspired" practical principles that will subsequently guide public policy. This essay argues that the collective character of the moral personally represented by Maritain in this unity describes a problematic corrtext tor public dialogue that risks undermining the social and political pluralism it presupposes.
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Wilson, Catherine E. "Jacques Maritain and Eduardo Frei Montalva." Journal of Interdisciplinary Studies 21, no. 1 (2009): 83–105. http://dx.doi.org/10.5840/jis2009211/25.

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Eduardo Frei Montalva, co-founder of the Christian Democratic Party and President of Chile, represented for Jacques Maritain, French neo-Thomist philosopher, an example of prophetic leadership in contemporary times. According to Maritain, modem democracy could not survive without a profound spiritual revolution of political leadership--the "prophetic factor" of democracy--which he observed in Frei as a public official, senator, and ultimately the Presient of the Republic of Chile (1964-1970). Under his famed "Revolution in Liberty," Frei endeavored to meld socio-economic reforms with an effort to build a more participatory democratic culture in his native land. Guided by Maritain's political philosophy, Frei's initiatives set into motion the possibility of a "third way" of politics in the Southern hemisphere. In the end, this revolution ended in political disappointment due to economic stagnation, social disruption, political infighting, and the impractical idealism of Christian democracy itself.
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8

Lagane, Guillaume. "Jacques Maritain : l’itinéraire d’un converti." Commentaire Numéro 111, no. 3 (September 1, 2005): 767–69. http://dx.doi.org/10.3917/comm.111.0767.

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9

Novak, Michael. "A Salute to Jacques Maritain." Journal of Interdisciplinary Studies 21, no. 1 (2009): 124–42. http://dx.doi.org/10.5840/jis2009211/27.

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As in the nineteenth century so in the twentieth, a number of laymen and women have appeared in the firmament of intellect and the arts to place the entire body of Christians in their debt. Of these, no one has been more influential in different spheres than Jacques Maritain. In political and social thought, no Christian has ever written a more profound defense of the democratic idea and its component parts, such as the dignity of the person; the sharp distinction between society and the state; the role of practical wisdom; the common good; the transcendent anchoring of human rights; transcendent judgment upon societies; and the interplay of goodness and evil in human individuals and institutions. To read him is to be forced to look, through such distinctions, from many angles of vision at once. And all for the sake of unity: To distinguish in order to unite," is a most suitable motto for his life's work. Maritain focused on the real content of democracy understood as all those common experiences, ways of looking at things, forms of consciousness, habits, and convictions that entire peoples acquire slowly, underlining the importance of Christian renewal for the transcendent grounding of human dignity and human rights as "the soul of democracy."
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Hittinger, John P. "Maritain, Jacques. Scholasticism and Politics." Journal of Interdisciplinary Studies 26, no. 1 (2014): 204–6. http://dx.doi.org/10.5840/jis2014261/219.

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Dissertations / Theses on the topic "Jacques Maritain"

1

BOTTA, GIOVANNI. "JACQUES MARITAIN E GEORGES ROUAULT." Doctoral thesis, Università Cattolica del Sacro Cuore, 2015. http://hdl.handle.net/10280/6440.

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La ricerca che ho condotto è stata resa possibile da un lavoro di recupero dei carteggi inediti tra Jacques Maritain e Georges Rouault. Il fondo Rouault-Maritain è collocato attualmente nell’Archivio della Fondazione Georges Rouault di Parigi. La corrispondenza di Rouault è frutto di una donazione di Antoniette Grunelius a Isabelle Rouault, proveniente in parte dall’Archivio Maritain di Kolbsheim. Il difficile lavoro di recupero delle corrispondenze, durato tre anni, è stato reso possibile grazie al concorso attivo dei nipoti di Rouault a Parigi. La corrisponenza epistolare consta di 104 lettere (alcune di queste molto lunghe) e un corpus più ridotto di lettere (circa 30) tra I Maritain e la famiglia Rouault. La prima difficoltà che l’indagine ha richiesto è stata la decifrazione della calligrafia di Georges Rouault, di difficile intelleggibilità. Si è quindi repertoriata una griglia orientativa della morfologia dei caratteri adottati tendenzialmente da Rouault in modo da favorire il lento lavoro di comprensione. Tutte le lettere sono state catalogate secondo un criterio cronologico e attraverso un codice identificativo. Le lettere sono citate secondo questo codice, e dal contesto si evince sempre il mittente e il destinatario. Altra difficoltà incontrata è la struttura sintattica della corrispondenza non chiara e talvolta errata; la velocità e l’urgenza sono i tratti ricorrenti dello stile epistolare di Rouault, almeno nei confronti di Maritain. Questa difficoltà ha quindi originato un lavoro aggiuntivo che ha coinvolto tutta la famiglia Rouault per fornire un senso preciso a ciascuna lettera. La terza fase del lavoro è stata quella della contestualizzazione di ciascuna lettera attraverso la individuazione delle circostanze e delle implicite allusioni. Il tutto è stato corredato da note esplicative a piè di pagina. Per il caso delle lettere di Jacques Maritain la situazione è stata molto più agevole grazie alla ben nota chiarezza calligrafica del filosofo. Il carteggio ha portato alla luce dati inediti che apportano sostanziali integrazioni biografiche e che illuminano molteplici aspetti della relazione fraterna e amicale tra Georges Rouault e Jacques Maritain e le loro rispettive famiglie. L’ultima parte della ricerca si è orientata nell’analisi dei carteggi e nella scoperta di 4 convergenze di natura poetico filosofica tra Rouault e Maritain a partire dagli aspetti inediti rinvenuti nella biografia epistolare e dalle loro opere.
The research I conducted was made possible by a process of recovery of unpublished correspondence between Jacques Maritain and Georges Rouault. The fund Rouault-Maritain is currently located in the Archives of the Foundation Georges Rouault in Paris. The correspondence of Rouault is the result of a donation of Antoinette Grunelius Isabelle Rouault, coming in part from the Archives of Maritain Kolbsheim. The hard work of recovery of the matches, which lasted three years, was made possible thanks to the active assistance of the grandchildren of Rouault in Paris. The correspondence consists of 104 letters (some of these very long) and a smaller corpus of letters (30) between the Maritain and family Rouault. The first difficulty that the survey was required to decipher the handwriting of Georges Rouault, of difficult intelligibility. It is therefore repertoriata a grid to orient the morphology of the characters tend adopted by Rouault so as to favor the slow work of understanding. All letters have been cataloged chronologically and through an identification code. The letters are cited according to this code, and the context shows always the sender and the recipient. Another difficulty encountered is the syntactic structure of the correspondence is not clear and sometimes wrong; the speed and urgency are the recurrent features of the epistolary style of Rouault, at least against Maritain. This difficulty has therefore given rise to extra work that involved the whole family Rouault to provide a precise meaning to each letter. The third phase of the work has been to the contextualization of each letter by identifying the circumstances and implicit allusions. All this was accompanied by explanatory footnotes. For the case of the letters of Jacques Maritain, the situation was much smoother thanks to the well-known calligraphy clarity of the philosopher. The correspondence has unearthed new information has emerged that make substantial additions biographical and that illuminate many aspects of the fraternal relationship and friendship between Georges Rouault and Jacques Maritain and their respective families. The last part of the research is focused in the analysis of the correspondence and in the discovery of 4 convergence of poetic philosophical nature between Rouault and Maritain since the new aspects found in the biography and letters from their works.
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2

BOTTA, GIOVANNI. "JACQUES MARITAIN E GEORGES ROUAULT." Doctoral thesis, Università Cattolica del Sacro Cuore, 2015. http://hdl.handle.net/10280/6440.

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La ricerca che ho condotto è stata resa possibile da un lavoro di recupero dei carteggi inediti tra Jacques Maritain e Georges Rouault. Il fondo Rouault-Maritain è collocato attualmente nell’Archivio della Fondazione Georges Rouault di Parigi. La corrispondenza di Rouault è frutto di una donazione di Antoniette Grunelius a Isabelle Rouault, proveniente in parte dall’Archivio Maritain di Kolbsheim. Il difficile lavoro di recupero delle corrispondenze, durato tre anni, è stato reso possibile grazie al concorso attivo dei nipoti di Rouault a Parigi. La corrisponenza epistolare consta di 104 lettere (alcune di queste molto lunghe) e un corpus più ridotto di lettere (circa 30) tra I Maritain e la famiglia Rouault. La prima difficoltà che l’indagine ha richiesto è stata la decifrazione della calligrafia di Georges Rouault, di difficile intelleggibilità. Si è quindi repertoriata una griglia orientativa della morfologia dei caratteri adottati tendenzialmente da Rouault in modo da favorire il lento lavoro di comprensione. Tutte le lettere sono state catalogate secondo un criterio cronologico e attraverso un codice identificativo. Le lettere sono citate secondo questo codice, e dal contesto si evince sempre il mittente e il destinatario. Altra difficoltà incontrata è la struttura sintattica della corrispondenza non chiara e talvolta errata; la velocità e l’urgenza sono i tratti ricorrenti dello stile epistolare di Rouault, almeno nei confronti di Maritain. Questa difficoltà ha quindi originato un lavoro aggiuntivo che ha coinvolto tutta la famiglia Rouault per fornire un senso preciso a ciascuna lettera. La terza fase del lavoro è stata quella della contestualizzazione di ciascuna lettera attraverso la individuazione delle circostanze e delle implicite allusioni. Il tutto è stato corredato da note esplicative a piè di pagina. Per il caso delle lettere di Jacques Maritain la situazione è stata molto più agevole grazie alla ben nota chiarezza calligrafica del filosofo. Il carteggio ha portato alla luce dati inediti che apportano sostanziali integrazioni biografiche e che illuminano molteplici aspetti della relazione fraterna e amicale tra Georges Rouault e Jacques Maritain e le loro rispettive famiglie. L’ultima parte della ricerca si è orientata nell’analisi dei carteggi e nella scoperta di 4 convergenze di natura poetico filosofica tra Rouault e Maritain a partire dagli aspetti inediti rinvenuti nella biografia epistolare e dalle loro opere.
The research I conducted was made possible by a process of recovery of unpublished correspondence between Jacques Maritain and Georges Rouault. The fund Rouault-Maritain is currently located in the Archives of the Foundation Georges Rouault in Paris. The correspondence of Rouault is the result of a donation of Antoinette Grunelius Isabelle Rouault, coming in part from the Archives of Maritain Kolbsheim. The hard work of recovery of the matches, which lasted three years, was made possible thanks to the active assistance of the grandchildren of Rouault in Paris. The correspondence consists of 104 letters (some of these very long) and a smaller corpus of letters (30) between the Maritain and family Rouault. The first difficulty that the survey was required to decipher the handwriting of Georges Rouault, of difficult intelligibility. It is therefore repertoriata a grid to orient the morphology of the characters tend adopted by Rouault so as to favor the slow work of understanding. All letters have been cataloged chronologically and through an identification code. The letters are cited according to this code, and the context shows always the sender and the recipient. Another difficulty encountered is the syntactic structure of the correspondence is not clear and sometimes wrong; the speed and urgency are the recurrent features of the epistolary style of Rouault, at least against Maritain. This difficulty has therefore given rise to extra work that involved the whole family Rouault to provide a precise meaning to each letter. The third phase of the work has been to the contextualization of each letter by identifying the circumstances and implicit allusions. All this was accompanied by explanatory footnotes. For the case of the letters of Jacques Maritain, the situation was much smoother thanks to the well-known calligraphy clarity of the philosopher. The correspondence has unearthed new information has emerged that make substantial additions biographical and that illuminate many aspects of the fraternal relationship and friendship between Georges Rouault and Jacques Maritain and their respective families. The last part of the research is focused in the analysis of the correspondence and in the discovery of 4 convergence of poetic philosophical nature between Rouault and Maritain since the new aspects found in the biography and letters from their works.
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3

Pozzebon, Paulo Moacir Godoy. "Fundamentos do pensamento democratico de Jacques Maritain." [s.n.], 1996. http://repositorio.unicamp.br/jspui/handle/REPOSIP/282078.

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Orientador: João C. K. Quartim de Moraes
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-07-20T23:30:35Z (GMT). No. of bitstreams: 1 Pozzebon_PauloMoacirGodoy_M.pdf: 5686021 bytes, checksum: 058ac6bc50c7b61f249800d6f94b0d6d (MD5) Previous issue date: 1996
Resumo: Não informado
Abstract: Not informed.
Mestrado
Mestre em Filosofia
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4

Nickl, Peter. "Jacques Maritain : eine Einführung in Leben und Werk /." Paderborn : F. Schöningh, 1992. http://catalogue.bnf.fr/ark:/12148/cb35587587j.

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Teo, Bernard. "The principle of subsidiarity according to Jacques Maritain." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Guena, Sylvain. "Jacques Maritain et Henry Bars, correspondance (1937-1973)." Brest, 2006. http://www.theses.fr/2006BRES1012.

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Jacques Maritain et Henry Bars ont entretenu une longue et riche correspondance. Ces deux auteurs ont eu une réflexion incluant la philosophie, la spiritualité, la poésie. Auteur d'un essai important sur la pensée de Maritain "Maritain en notre temps" et d'un livre sur le métier d'écrivain et d'interprète spirituel, "La littérature et sa conscience", Henry Bars reste l'exemple du chercheur indépendant, n'acceptatnt de donner son accord, qu'à ce qu'il pense juste. Il fut un grand admirateur du philosophe thomiste, mais resta toute sa vie un penseur solitaire. Une grande amitié le liait à Jacques Maritain. Néanmoins il y eut entre eux des désaccords intellectuels et spirituels. Leur rencontre fut aussi marquée par des drames personnels - deuils, dépressions - dont certaines lettres se font l'écho. Après la mort de Maritain en 1973, Bars devint une référence, un maître, dont la parole fut souvent déterminante. Il mourut en 1991
Jacques Maritain and Henry Bars kept up a lengthy and rich correspondence. Both writers applied their thought to philosophy, spirituality and poetry. As the author of an important essay about Maritain's thought "Maritain in our time", and of a book about the writer's and spiritual interpreter's work "Literature and its conscience", Henry Bars represents the independant searcher who will agree solely with what he thinks is true. He was a great admirer of the thomistic philosopher, and still all his life he remained a solitary thinker. A deep friendchip liked him to Jacques Maritain. Nevertheless, they had intellectual and spiritual disagreements. Their relationship was also marked by personal tragedies - bereavements, depressions - echoed in a few letters. After Maritain's death in 1973, Bars became a reference, a master whose words were often determining. He died in 1991
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Lodovici, Umberto <1980&gt. "Jacques Maritain e la teologia politica del Novecento." Doctoral thesis, Università Ca' Foscari Venezia, 2010. http://hdl.handle.net/10579/944.

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Marcocci, Giancarlo. "Persona e diritto nel pensiero di Jacques Maritain." Paris, EPHE, 2013. http://www.theses.fr/2013EPHE5013.

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L'objet de la recherche proposée est l'analyse du concept de personne à travers les principaux promoteurs, tels que jacques Maritain. La philosophie de la personne et de la communauté, plus habituellement personnalisme, appartient à un courant de pensée qui est aujourd'hui en cours de réestimation. La difficulté de ce processus, parce qu'il rencontre une certaine résistance propre aux milieux intellectuels, impose a fortiori l'exigence de porter le discours sur la place publique, de manière à attirer l'attention sur les enjeux d'une humanisation des rapports inter-citoyens (intra-cives) et des relations entre société civile et l'État. La méthode d'analyse sera centrée sur le concept de personne étudiée tant comme idée régulatrice que comme concept-clé de l'histoire de la pensée occidentale, redevable d'un double héritage constitué par la tradition philosophique et la tradition théologique issue de la foi en un Dieu révélé. Pour appréhender ce qui émerge actuellement de l'expérience socio-politique et culturelle , je procéderai à l'aide de catégories logico-philosophiques issues des formes de pensée du classicisme, lesquelles fournissent un cadre méthodologique en rapport avec l'exigence de redéfinition des tâches des pouvoirs publics face au développement des procès de «délégitimation » de l'État qui semblent attribuer de compétences normatives directement aux pouvoirs sur nombre aspects «privés» (que l'on pense, par exemple, au phénomène de la «lex mercatoria»). L'enquête sera menée selon deux axes portant sur le discours. L'un, l'axe historique, en partant de l'acceptation moderne du terme d'État, parcourra à rebours et de manière synthétique les étapes de la formation de celui-ci pour arriver à sa redéfinition à la lumière du droit naturel. Cette exigence revêt un caractère urgent à l'époque actuelle où, tant à l'extérieur qu'à l'intérieur de l'État, le droit positif montre clairement les limites, puisqu'il tend à borner la personne humaine à des espaces restreints, en arrivant à trahir les buts mêmes que l'État s'était fixés : être une structure propre à garantir dans sa forme les libertés fondamentales, tenues pour le patrimoine essentiel de la personne humaine, et circonscrivant et limitant, en retour, le pouvoir ou, à tout le moins, ses abus. L'autre, l'axe systématique, se posera la question du rapport de l'homme, à l'époque contemporaine, avec l'État à démocraties pluralistes, où par pluralisme on entend non pas le relativisme éthique ou des valeurs, mais le pluralisme des idées, des fois, des traditions et des langues, cette racine culturelle du vieux continent désormais «perdue». Le Personnalisme, en tant que philosophie autonome mais fondamentalement pétrie de valeurs chrétiennes, nous apparaît adéquat à récupération du rapport entre l'homme et l'État dans la conscience acquise que la survie de l'homme du XXIe siècle est liée au rôle central de la civilisation européenne a toujours accordé à la personne humaine. Cette focalisation, nous la trouvons tant dans les idées chrétiennes de l'homme crée à l'image et à la ressemblance de Dieu, que dans le concept de la philosophie humanisme de la Renaissance ou dans l'humanisme laïc du siècle des Lumières. La laïcité de l'État et la religiosité de l'homme peuvent coexister justement autour de l'idée de respect des droits humains et de la personne
The purpose of the proposed research is the analysis of the concept of person through its main promoters, such as Jacques Maritain. The philosophy of the person and the community, more usually known as personalism, belongs to a school of thought which is now being reestimation. The difficulty of this process, because it meets some resistance to own intellectual circles, a fortiori the requirement to wear the discourse in the public square, in order to attract attention to the challenges of humanizing reports inter-citizens (intra-chives) and relations between civil society and the state. The method of analysis will focus on the concept of the person studied both as regulative idea that as a key concept in the history of Western thought owes a double heritage constituted by the philosophical tradition and the theological tradition of the faith after revealed in God. To understand what is emerging from the experience socio-political and cultural life, I will proceed with categories logico-philosophical thought forms classicism, which provide a methodological framework in relation to the requirement of job redesign movements face trial development of "delegitimization" of the State legislation powers directly on many aspects of "private" (one thinks, for example, the phenomenon of "lex mercatoria". The survey will be conducted along two axes on the speech. One of the history axis, starting the modern sense of State, will travel backwards and summarizes the stages of formation of the latte to reach its redefinition in the light of natural law. The requirement is urgent at the present time where both exterior and interior of the state, the positive law clearly shows its limitations, since it tends to limit the human person confined spaces, arriving to betray the very goals that the constitutional state was set: to ensure a proper structure in its fundamental freedoms required for the essential heritage of the human person, and circumscribing and limiting , in return, power or, at least, its abuses. The other axis systematically arise the question of the relation of man to the modern era, with the state pluralistic democracies, pluralism means that by not ethical relativism or values, but pluralism of ideas, time, traditions and languages, the cultural roots of the old continent now "lost". The Personalism as autonomous philosophy but basically steeped in Christian values, seems adequate of the relationship between man and the state in which the consciousness acquired human survival of the XXI century is linked to the central role that European civilization has always placed the human person. This focus, as we find in the Christian idea of man created in the image and likeness of God, the concept of the philosophy Renaissance humanist or secular humanism of the Enlightenment. The secular state and religious rights can coexist just around the idea of human rights and of the person
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Lafargue, Godeleine Rousseau Claude. "Le dilemme de Jacques Maritain : l'évolution d'une pensée en philosophie politique /." Versailles : Éd. de Paris, 2005. http://catalogue.bnf.fr/ark:/12148/cb39971123s.

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Fourcade, Michel. "Feu la modernité? : Maritain et les maritainismes." Montpellier 3, 2000. http://www.theses.fr/2000MON30058.

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Books on the topic "Jacques Maritain"

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Simposio Nacional en homenaje a Jacques Maritain (2004 Córdoba, Argentina). Jacques Maritain: Homenaje. Córdoba, República Argentina: Editorial de la Universidad Católica de Córdoba (EDUCC), 2004.

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ks, Kowalczyk Stanisław, Balawajder Edward, and Katolicki Uniwersytet Lubelski. Wydział Nauk Społecznych., eds. Jacques Maritain, prekursor soborowego humanizmu: Myśl filozoficzno-teologiczna Jacquesa Maritaina. Lublin: Red. Wydawnictw Katolickiego Uniwersytetu Lubelskiego, 1992.

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Borde, Hubert. Actualité de Jacques Maritain. Paris: Pierre Téqui éditeur, 2022.

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Valencia, Fernando Moreno. Actualidad de Jacques Maritain. Santiago, Chile: Editorial Marracci, 1987.

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Ponsati, Arturo. Jacques Maritain: Tercer proyecto. Caracas: IFEDEC, 1987.

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Giovanni, Botta. Jacques Maritain e Igor Stravinsky. Soveria Mannelli: Rubbettino, 2014.

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Viotto, Piero. Jacques Maritain: Dizionario delle opere. Roma: Città nuova, 2003.

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1949-, Royal Robert, ed. Jacques Maritain and the Jews. Mishawaka, Ind: American Maritain Association, 1994.

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Jacques Maritain: An intellectual profile. Washington, D.C: Catholic University of America Press, 2003.

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Maritain, Jacques. Jacques Maritain, Yves Simon: Correspondance. Tours: CLD, 2008.

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Book chapters on the topic "Jacques Maritain"

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Farey, Caroline. "Jacques Maritain." In An Introduction to Modern European Philosophy, 120–32. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26651-7_10.

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Palazzani, Laura. "Maritain, Jacques." In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–4. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-007-6730-0_781-1.

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Palazzani, Laura. "Maritain, Jacques." In Encyclopedia of the Philosophy of Law and Social Philosophy, 2287–89. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_781.

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Wolf, Gerhard Philipp. "Maritain, Jacques." In Theologen, 173–74. Stuttgart: J.B. Metzler, 2004. http://dx.doi.org/10.1007/978-3-476-02948-5_124.

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Dooley, David J. "Maritain, Jacques." In Encyclopedia of Contemporary Literary Theory, edited by Irena Makaryk, 417–19. Toronto: University of Toronto Press, 1993. http://dx.doi.org/10.3138/9781442674417-142.

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König, René, and Clemens Albrecht. "Maritain, Jacques, Religion et Culture*." In Emile Durkheim, 337–38. Wiesbaden: Springer Fachmedien Wiesbaden, 2013. http://dx.doi.org/10.1007/978-3-531-18826-3_27.

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König, René. "Maritain, Jacques, Religion et Culture." In Emile Durkheim, 305–6. Wiesbaden: Springer Fachmedien Wiesbaden, 2021. http://dx.doi.org/10.1007/978-3-658-28209-7_27.

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Isler Soto, Carlos. "Jacques Maritain on Human Rights." In Thomistic Tradition and Human Rights, 95–120. Berlin, Heidelberg: Springer Berlin Heidelberg, 2023. http://dx.doi.org/10.1007/978-3-662-68068-1_4.

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Barrett, Lee C. "Jacques Maritain: A Thomist Encounters Existentialism." In The Palgrave Handbook of German Idealism and Existentialism, 419–38. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-44571-3_17.

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Sweet, William. "Jacques Maritain and the Universal Declaration of Human Rights." In Christianity and Global Law, 158–77. Abingdon, Oxon ; New York : Routledge, 2020. | Series: Law and religion | “Produced by the Center for the Study of Law and Religion, Emory University”: Routledge, 2020. http://dx.doi.org/10.4324/9781003015208-12.

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Conference papers on the topic "Jacques Maritain"

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Klotiņš, Jurģis. "Cilvēka personas brīvība un kopīgais labums Žaka Maritēna filosofijas skatījumā = The Human Person’s Freedom and the Common Good in Jacques Maritain’s Philosophy." In Latvijas Universitātes 80. starptautiskā zinātniskā konference. LU Vēstures un filozofijas fakultāte, 2022. http://dx.doi.org/10.22364/luszk.80.fds.01.

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Abstract:
In his essays under the title “The Person and the Common Good” (the French edition 1947), Jacques Maritain extensively discussed the mutual relation and interdependence between a human person and a political community. The human person is a part of a political community and inferior to it, for he or she receives basic human goods from the common good, which itself is constituted by human persons. Nevertheless, a human person is also superior to the political community due to an ultimate fulfilment of human existence in direct relationship to God and regarding matters related to the philosophical categories such as truth, good and beauty. If the human person’s freedom to strive for these transcendental goods is respected on behalf of the political community, the common good can be properly maintained and continues to serve the community. Maritain’s position contains practical implications for the contemporary discussions of political philosophy on freedom of conscience and religious freedom, and freedom of expression.
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