Person Means Relation
By David Walsh
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About this ebook
The University of Dallas Aquinas Lecture for 2023, Person Means Relation is published here with a response by Matthew Walz and a reply by David Walsh.
David Walsh
David Walsh is chief sportswriter with The Sunday Times. A four-time Irish Sportswriter of the Year and four-time UK Sportswriter of the Year, he was also named the 2012 British Journalist of the year. Coauthor of L.A. Confidential: The Secrets of Lance Armstrong and author of From Lance to Landis: Inside the American Doping Controversy at the Tour de France, he is married with seven children and lives in Suffolk, England.
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Person Means Relation - David Walsh
NOTE
This volume is the fruit of the forty-first annual Aquinas Lecture at the University of Dallas, hosted by the Department of Philosophy and delivered by Prof. David Walsh on January 26, 2023. We thank Dr. Walsh once more for the opportunity to think along with him, in the spirit of St. Thomas. We thank as well our colleague Matthew Walz for his insightful contribution to this conversation, here published along with the lecture and followed by a response by Dr. Walsh.
Thanks are due also to our colleague Lance Simmons, for copy-editing the manuscripts; our staff colleague Sarah Oates, for her beautiful new cover design for the series; and Benjamin Fingerhut of St. Augustine’s Press, for his hard work and friendly professionalism.
Together with Dr. Walsh, we dedicate this volume to distinguished professor emeritus of philosophy William A. Frank, whose work on personalism and Catholic social thought brought Dr. Walsh to our campus; to Bill’s wife, Therese; and to the late Bruce Fingerhut, founder of St. Augustine’s Press, who first agreed to publish these lectures.
Faculty of the Department of Philosophy, University of Dallas
Memorial of St. Anselm
April 21, 2024
PERSON MEANS RELATION
ST. THOMAS AQUINAS LECTURE UNIVERSITY OF DALLAS, JANUARY 26, 2023
DAVID WALSH
When we think about persons we often seem to have started on the wrong foot. In a world of things it is easy to overlook what it means to be a person. But then we have made a monstrous mistake. We must not treat persons as things for they are entirely different. The problem is that our language is dominated by things that have existence, while persons seem to emerge from beyond existence. They carry their existence within them as what it means to be a person. That is why they are sacrosanct. A zone of inviolability surrounds them, even if we cannot explain whence it derives. They have transcended who they are before they have even arrived. That is why they must not be abused or killed as if it means nothing. We too are touched by the inwardness that seems to pervade their reality. They have an inside we intuit immediately. Yet we have no word for that non-present presence. The best we have been able to say is that they hold a mask, prósōpon, a face before us as the way they conceal what is not and perhaps cannot be revealed. It is from this Greek term prósōpon that we get the name person and from the Latin personare the parallel notion of a mask that is sounded through. In neither case do we have a technical term, and that shortcoming has marked the whole tradition up to modern times. It is arguable that it was only the necessity of distinguishing between the three persons of the Trinity, as well as the two natures in the person of Christ, that compelled Christian theologians to hammer out some vague sense of what it means to be a person. This is despite the ubiquity of persons as the most evident aspect of what each of us is and of the world of our interactions with one another.
We never get away from persons, who are so close to us that we scarcely possess a language to navigate the reality of persons. How could we forget what we have always already forgotten? In what follows I will sketch an attempt to find a more adequate way of speaking that saves us from defaulting to the language of things. We begin with St. Thomas, whose own struggle with the question has given us the title of our talk, without necessarily fully explaining what is involved. A wider application of his striking insight would have to await a language of inwardness that was not readily available to him. To develop it, relation would, second, have to be understood as a holding of the other inwardly. This is made possible by the modern idea of self-determination as, third, the distinctive mark of what it means to be a person. Holding existence in our own hands we become capable of giving ourselves to others and receiving others within us. Meeting outside of the whole, each is, in the formulation of Immanuel Kant, a whole or an end-in-himself-or-herself. Finally we glimpse self-transcendence as mutuality, the possibility of communication between persons that Thomas had identified as relation. A very different notion of the person as transcendence begins to suggest why his reflection centered on the relation between the persons of the Trinity. What it means to be a person is so far above our ordinary mode of discourse that it begins, not surprisingly, with an admission of our philosophical