no one ever seems to have looked at Jesus as a philosopher, or his
teaching as philosophy. Yet no one in history has ever had a more
radically new philosophy, or made more of a difference to philosophy,
than Jesus. He divided all human history into two, into "B.C."
and "A.D."; and the history of philosophy is crucial to
human history, since philosophy is crucial to man; so how could He
not also divide philosophy?
book (1) looks at Jesus as a complete human being (as well as
divine), therefore also as a philosopher; (2) looks at philosophy as
Jesus' pre-modern contemporaries did, as a wisdom, a world-view, and
a way of life rather than as a super-science (Descartes, Hegel) or as
a servant-science (Hobbes, Hume); and (3) looks at philosophy in
light of Jesus rather than at Jesus in light of philosophy. It
explores the consequences of Etienne Gilson's point that when St.
John brought Christianity and Greek philosophy into contact and
identified the Messiah the Jews had most deeply sought with the logos
that the Greeks had most deeply sought, nothing happened to Christ
but something happened to the logos. This book also explores the most radical revolution in the history of
philosophy, the differences Jesus made to metaphysics (the philosophy
of being), to epistemology (the philosophy of knowing), to
anthropology (the philosophy of man), and to philosophical ethics and
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