Maurice Blondel

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Maurice Blondel (born November 2, 1861 in Dijon , † June 4, 1949 in Aix-en-Provence ) was a French Christian philosopher .

Blondel developed a philosophy of action with which he wanted to overcome the opposition between freedom and necessity . Human activity and being are understood as a dynamic- dialectical unit. His thinking includes a (possible) revelation of God in Catholic tradition.

life and work

Blondel attended the Lycée in Dijon and studied at the University of Dijon , whereby his studies with Henri Joly zu Gottfried Wilhelm Leibniz remained important for him (degrees: "license ès lettres", "baccalauréat de droit"). From 1881 he then attended the École normal supérieure in Paris, where on November 5, 1882 he wrote his first notes about the "Action", the original cell of his dissertation.

Here, the Christian scholar Léon Ollé-Laprune (1839–1898) , who was oriented towards the philosophy of life, was among his teachers alongside the historian of philosophy and science theorist Émile Boutroux . The thinking of the “ Kantian ” Jules Lachelier (1832–1918) also became important to him. One of his classmates is his friend Victor Delbos, whose dissertation Le Problem Moral dans la philosophie de Spinoza et dans l'histoire du Spinozisme is in some ways a parallel work to Blondel's work. Blondel failed twice, in 1884 and 1885, at his agrégation , existed in 1886 and taught at the Lycées in Chaumont, Montauban and Aix-en-Provence.

In 1893 he received his doctorate from the Sorbonne in Paris with L'Action. Attempted a critique of life and a science of practice with which he wanted to present a new Christian philosophy. In 1896, after being banned from teaching, he took over teaching positions in Lille and Aix, where he was appointed titular professor in 1899 , but never became a full professor. In 1927 he was given early retirement because of his blindness.

Blondel thought of the philosophy of modern times in an independent way ( René Descartes , Gottfried Wilhelm Leibniz , Nicolas Malebranche , Immanuel Kant , Georg Wilhelm Friedrich Hegel , positivism ). He created a philosophy that proceeded from the “principle of immanence ” of these thinkers, which he tried to combine with the assumption of transcendence and the idea of ​​a historical revelation in Christianity.

L'Action (1893)

Blondel's doctoral thesis at the Sorbonne was "l'action", the investigation of action, of doing, of living. A keyword that was not to be found in Adolphe Franck's authoritative philosophical lexicon at the time. Nevertheless, the topic was not far from the metaphysical- spiritualist French thinking of the 19th century. In the standard work “Rapport sur la philosophie française” (1868) by Félix Ravaisson one reads as a prognosis for future philosophy: “According to many indications, one can probably predict a new epoch of philosophy which is essentially shaped by the predominance of intellectual realism or Positivism is obtained [réalisme ou positivisme spiritualiste], which has its starting point in the consciousness of the spirit of a real contained in itself, from which all other reality is derived, and which is nothing other than its activity [action] ” , with which Ravaisson does not aim at a solipsistic idealism , as his subsequent reference to Aristotle shows ("Aristotle had shown that the positive principle of reality consists in action ...") . In carrying out his topic, Blondel does not join the empirical- positivist direction, which at the time represented one of the philosophical possibilities in his environment and to which Henri Bergson referred more, but instead placed himself in the German transcendental- philosophical-idealist tradition, such as the subtitle of Work shows: Essai d'une critique de la vie et d'une science de la pratique - attempt at a critique of life and a science of practice. Blondels is referring to both Kant's criticisms of pure and practical reason and the power of judgment, which are to be carried on to a criticism of the execution of life, as well as to Hegel's "science" of logic, which is also to be converted into a logic of practice.

The preparation of Blondel's main work “L'Action” (1893) is precisely understandable, as he documented the preparatory studies and kept the editorial levels. The collection of his “notes philosophiques” has been edited in electronic form, the spiritual diaries at the same time - which also contain essential material for reflection on the work - are partly published in book form. Blondel summarized the material in large “plans” and then wrote a first draft (Premier Brouillon, 1888/90). He dictated the next version to a young “secretary” (Dictée, 1890) and then drafted his “Projet de thèse” (1890/91), which he finally wrote in the “manuscrit Boutroux” (1891/92) and the final version (1893) worked out. All of the text versions are preserved in the Archives Maurice Blondel ( Louvain-la-Neuve ).

The work itself is a great philosophical achievement. Among the admirers was Martin Heidegger , who had read the work during his training and later told a student of Blondel (Henry Duméry) that he considered him to be the greatest contemporary philosophical thinker in France. In the context of secular France at the end of the 19th century, the work is still an exception.

This is also clear from Adolf Lasson's “Annual report on the phenomena of philosophical literature in France from the years 1891–1893” in the Zeitschrift für Philosophie und philosophische Critique, which should be quoted here in detail as a contemporary summary:

“ In order to answer the question of the meaning and significance of human life, the author starts from the act as the basic phenomenon of life and dissects its prerequisites and goals. It shows that in order to be active one participates in an infinite capacity, and in order to be conscious of the activity one must have the idea of ​​this infinite capacity. In rational action lies the synthesis of the faculty and the idea of ​​the infinite, and this synthesis is called freedom. The sentence: In the beginning was the deed, corresponds with the same originality to the affirmation of the sentence: In the beginning was the word. This realm of truth lies entirely outside of us, (...) but it also lies entirely within us, because we carry out all of its imperative requirements within ourselves. There is nothing of tyranny in man's destiny; nothing unwanted in his being; nothing in truly objective knowledge that does not arise from the depth of thought. That is the solution to the problem that the act gives up. Therein lies the firm knot of the knot in which exact science, metaphysics and morality are intertwined. From the least of our actions, from the inconspicuousness of the facts, one only needs to extract what lies therein in order to be certain of the inescapable presence not of a mere abstract supreme cause, but of the sole originator and true perfector of all concrete reality. - The book is dedicated to this evidence. To this end, the author first refutes all positivistic, naturalistic , materialistic views as incompatible with the fact of the act; to this end he shows the divine and spiritual in body and soul, he shows the connection of the rational spirits among one another, the eternal ideal foundations of family , fatherland , humanity, he walks the lower forms of natural morality with their finite purposes and motives as one Gradual succession of one-sidedness that continues to drive itself through, he lays out how the connection with the infinite, the absolute in the twilight consciousness is represented in superstitual customs and formulas, until the spirit wins itself and its transcendent essence becomes clear to it in a bright consciousness. Then God becomes present to us as that which we ourselves will not be able to do with our powers, and yet we only seem to have essence , will and activity if we want him and become what he is. The secret marriage of the human and divine will takes place in the will of the will. To be called to the life of reason and freedom means to participate in the necessary freedom of God, who cannot do anything but will himself. So we can't help ourselves either. Nothing is absolutely good, absolutely willed, than what we do not want from ourselves, what God wants in us and from us, a submission that is just as much independence. If we recognize in this free exchange of being that God does everything in us, but through us and with us, then He gives it to us that we have done all of this. If we accept that it becomes in us what it is in itself, then we attain that we ourselves are what it is. What remains inaccessible to thought becomes reality in active practice. This agreement is only possible between the will. Only action is allowed to show love and to achieve God. (...)
We are dealing with a thorough, serious philosophical work of thought, with an often admirable art of analysis that gets to the heart of the matter dialectically rather than psychologically, with real profundity. For a German reader, the form is not immediately apparent, in many cases rhetorical, probably also artificial; one is reminded of St. Augustine and St. Bernhard . (…) Few names are mentioned and citation is rare: but everywhere there is a comprehensive reading and rich knowledge of life and science. (…) After all, it is an ingeniously designed and executed plan, as this opponent of intellectualism himself is derives the entire ideal content of the universe from the dissection of human activity. (...) the dissection of the deed is carried out with the aid of logical thought. (...) To behave believingly and freely at the same time to Christian dogma; to insist on the spirit and yet also on the letter; to strive for pure, unconditional knowledge and to believe childlike; to have the high divine nobility of the soul in the pressure of the consciousness of sin, to have heaven and eternity present in the deepest feeling of earthly suffering; To grasp moral life in sharply pronounced antinomism as a law-free proving of peculiarity and devotion to the absolute and at the same time to greet the emergence of true life in the death of peculiarity: the author is only able to do this because he experiences it, not just with exceptional strength of thought has grasped. The theological in the narrower sense remains in the whole book apart from the game; the author only occasionally indicates his Christology . "

M. Conway also emphasized about the important role of epistemological considerations Blondel. Albert Raffelt (1978) points to Blondel's “moralistic” criticism of contemporary decadence literature ( Maurice Barrès , Paul Bourget et al.). A. van Hooff writes about the systematic form of his work. Ulrich Hommes (1972) shows Bondel's ability to connect to modern phenomenology , Georg Schwind (2000) shows his influence on the thinking of Levinas . There is now extensive literature on Blondel in German.

Criticism from two sides

Lasson's positive interpretation in Germany was opposed to a double critical front in France. On the one hand, secular university philosophy saw its basic principle violated here, as Léon Brunschvicg put it in his review in the Revue de métaphysique et de morale :

“ Through the analysis of thought, modern rationalism has come to make the concept of immanence the basis and even the condition of all philosophical teaching. On the contrary, to adhere to action in order to see an inevitable transcendence in every act; starting from nothing , yes, the negation of the ethical problem and leading to everything, to the literal practice of Catholicism , [...]; Finally, to show that this transposes the totality of the philosophical problems into the realm of practice and, thanks to this transposition, is solved, that is Blondel's aim. […] One must add, recognizing his sincerity, the breadth of his conception and the dialectical subtlety, that he will find polite but determined opponents among the defenders of the right of reason. "

In any case, Brunschvicg took note of the work as “thèse remarquable” (remarkable theory). Later - after Blondel's extensive defense - both are on friendly terms.

The other opponents were representatives of neo-scholasticism , who accused Blondel of an unjustified and ignorant encroachment on Catholic theology.

Blondel looked for his work Lettre sur les exigences de la pensée contemporaine en matière d'apologétique et sur la méthode de la philosophie dans l'étude duprobleme religieux (1896), which was published in German under the title Zur Methode der Religionsphilosophie (1974) was to justify on both sides.

In the period that followed, Blondel sought to spread his philosophical thinking in various ways: The publication of a text as part of the International Congress of Philosophy in Paris (Principe élémentaire d'une logique de la vie morale, dt. By Reifenberg), systematic and historical essays such as Le christianisme de Descartes (1896), L'illusion idéaliste (1898), finally a series of rather popular articles (partly under the pseudonym Bernard de Sailly), which also call parallels in the contemporary philosophy of pragmatism , of which Blondel differs later tried to drop off.

The modernism dispute

The trigger of "modernism dispute" is the dispute over the writing of the exegetes Alfred Loisy L'Evangile et l'Eglise (1902, Eng .: Gospel and Church , 1904), in turn, a refutation of the manifesto Adolf von Harnack's The Essence of Christianity be should, who at the turn of the century saw Christianity fulfilled in Protestantism and called Catholicism a deviating way. Loisy, on the other hand, sought to demonstrate the right to legitimate development and to set out criteria for it. He is based on the most modern Protestant exegesis of his time.

Blondel intervened in the dispute over Loisy's book with mediating intentions with his series of articles Histoire et dogme (history and dogma), but could not contribute to a balance in the politically agitated situation. The argument - just like the correspondence between the two or the argument about third parties (Joannès Wehrlé, Friedrich von Hügel et al.) - ultimately only led to a consolidation of the respective positions, whereby for Blondel the problem of the eschatological "near expectation" of Jesus and his knowledge and self-awareness the Main points of different views formed. Catholic theology did not deal with these problems in a more differentiated way until the middle of the 20th century ( Karl Rahner , Helmut Riedlinger and others).

The disputes at the beginning of the century led to church expulsions and subsequent disputes in the sharpest form. The church condemnations of so-called "modernism" ( Lamentabili , Encyclical Pascendi ) and the monitoring mechanisms based on them poisoned the working atmosphere of Catholic theology for a long time . (see Christoph Theobald , Gerhard Larcher .)

In the following years Blondel intervened in another area of ​​church debate. He defended the movement of social Catholics around the “Semaines sociales” against the right-wing conservative “ Action française ” (cf. the book edition: M. Blondel: Une alliance contre nature. 2000). Two of his most influential students, the Jesuit Pierre Rousselot and Guy de Broglie, on the other hand, were staunch advocates of the "Action française", the latter until the action was condemned by Pius XI. His magazine Annales de philosophie chrétienne could not continue to appear. This also led to an estrangement with the editor-in-chief Lucien Laberthonnière (1860-1932).

The later work

Due to the controversy and probably also due to the First World War , Blondel's publishing activities stalled until the 1920s. Blondel wrote philosophical essays (as early as 1916 on Malebranche , on Blaise Pascal in 1923, on the Augustine anniversary in 1930), published on topics discussed at the time such as the question of mysticism (cf. H. Wilmer), on the problem of a Christian philosophy, etc.

Under the difficult conditions of blindness, he finally developed an extensive late work, the trilogy La Pensée (1934, 2 vols.) L'Être et les êtres (1935) and L'Action (1936/37, 2 vols., With the resumption of the Work from 1893 in volume 2, but in complete revision and addition), expanded to the (not completed) tetralogy La philosophie et l'Esprit chrétien (1944/46, 2 vols.). The volumes are difficult to read because of the weaknesses of the composition under the condition of blindness , but they are rich in materials and reflections that have not yet been fully received, because the Blondel literature largely refers to the early work.

Impact history

Blondel's history of impact in French philosophy has not yet been written. Through his contributions to the discussions of the Société française de philosophie and the Société des Études philosophiques du Sud-Est, he was involved in many important discussions (for example on the work of Jean Baruzi (1881–1953), Édouard Le Roy , Jean Delvolvé , Léon Brunschvicg , Gabriel Marcel ), to the exchange on the terminology of the French philosophy as a reference work for decades dominated Vocabulaire technique et critique de la philosophie (Ed. André Lalande ) of the Société Française de Philosophie, he contributed many subtle individual comments. Many of his students were influenced by him, including his successor Jacques Paliard (1887–1953), the important first mediator of Husserl's thought Gaston Berger (1896–1960), at times Henri Lefèbvre , who emerged as a Marxist , or later the religious philosopher Henry Duméry ( * 1920).

A great line of tradition led - above all through thinkers of the Jesuit order - into the area of ​​Catholic Western and Central European thought. The Jesuits Pierre Rousselot and Joseph Maréchal , the intensive correspondent of Auguste Valensin (1879–1953) - who also managed the mediation with Teilhard de Chardin - are influenced by Blondel. The so-called “ nouvelle théologie ” around Henri de Lubac is influenced by Blondel and, via the Belgian Maréchal line, Karl Rahner's thinking is also influenced by this source; in addition, he worked u. a. also to Bernhard Welte , Peter Henrici , Karl Lehmann and Hansjürgen Verweyen .

Individual evidence

  1. ^ Edition Peter Henrici, digitally published by the Freiburg University Library
  2. ↑ Carnets intimate. Vol. 1, German diary before God
  3. ↑ 104 (1894), pp. 242-244
  4. ↑ p. 461
  5. ↑ November 1893, Supplement = Études blondeliennes , 1 [195], p. 97.

literature

bibliography

Works

  • Oeuvres complete. Paris: PUF, 1995-. = OC
  • Notes philosophiques 1880–1890 . Electronic edition by Peter Henrici
  • Action: Essai d'une critique de la vie et d'une science de la pratique. Paris: Alcan, 1893. New editions of the same page Paris: PUF, 1950, 1973; Paperback edition, ibid. 1993 (Quadrige). = OC I
  • De vinculo substantiali et de substantia composita apud Leibnitium. Paris: Alcan, 1893. New edition with translation: Le lien substantiel et la substance composée d'après Leibniz / Claude Troisfontaines (eds.). Louvain: Nauwelaerts; Paris: Béatrice-Nauwelaerts, 1972 (Center d'Archives Maurice Blondel. 1) = OC I
  • Une alliance against nature: catholicisme et intégrisme: La Semaine sociale de Bordeaux 1910. Bruxelles: Lessius, 2000 (Donner raison. 5). Original 1910
  • Léon OlléLaprune: L'achèvement et l'avenir de son oeuvre. Paris: Bloud et Gay, 1923. New edition by Léon OlléLaprune. 1932
  • Frédéric Lefèvre (ed.): L'itinéraire philosophique . Paris: Spes, 1928. New edition Paris: Aubier 1966
  • Une énigme historique: Le "Vinculum substantiale" d'après Leibniz et l'ébauche d'une réalisme supérieur. Paris: Beauchesne, 1930
  • The problem of the catholic philosophy. Paris: Bloud & Gay, 1932 (Cahiers de la nouvelle journée. 20)
  • La Pensée. 2 vols. Paris: Alcan, 1934. New edition Paris: PUF, 1948/54.
  • L'Être et les êtres: Essai d'ontologie concrète et intégrale. Paris: Alcan, 1935. New edition Paris: PUF, 1963
  • L'Action. Vol. I: Le Problem des causes secondes et le pur agir. Paris: Alcan, 1936. New edition Paris: PUF, 1949
  • L'Action. Vol. II: L'Action humaine et les conditions de son aboutissement. Paris: Alcan, 1937. New edition Paris: PUF, 1963. Part. Action Resumption (1893)
  • Lutte pour la civilization et philosophie de la paix. Paris: Flammarion, 1939. New edition 1947
  • La philosophie et l'Esprit chrétien. 2 vols. Paris: PUF, 1944/46, new edition of vol. 1: 1950
  • Exigences philosophiques du christianisme. Paris: PUF, 1950. *
  • Maurice Blondel, Auguste Valensin, Henri de Lubac (Eds.): Correspondance . 3 vols. Paris: Aubier, 1957–1965
  • Lettres philosophiques. Paris: Aubier, 1961
  • Maurice Blondel, Lucien Laberthonnière, Claude Tresmontant (eds.): Correspondance philosophique . Paris: Seuil, 1961
  • Carnets intimes (1883-1894). Paris: Cerf, 1961.-II (1894–1949). 1966
  • Maurice Blondel, Pierre Teilhard de Chardin, Henri de Lubac (eds.): Correspondance . Paris: Beauchesne, 1965
  • Maurice Blondel, Joannès Wehrlé, Henri de Lubac (eds.): Correspondance . 2 vols. Paris: Aubier, 1960
  • Henri Bremond, Maurice Blondel, André Blanchet (Eds.): Correspondance . 3 vols. Paris: Aubier, 1970–1971 (Études Bremondiennes. 2)
  • “Mémoire” à Monsieur Bieil: discernement d'une vocation philosophique / Maurice Blondel. Prés. de Michel Sales, SJ Paris: CERP, 1999 (Cahiers de l'Ecole Cathédrale. 38)
  • Une alliance contre nature: catholicisme et intégrisme: la semaine sociale de Bordeaux 1910 . Préface de Peter Henrici. Introd. historique de Michael Sutton. Bruxelles: Lessius, 2000 (Donner raison. 5)

Translations

  • The religious existence in the mystery of the passion. In: M. Blondel, Henri Bremond: Oberammergau and the secret of the Passion / Martha Krause-Lang (introductory) . Munich, Freiburg Alber, 1950, pp. 31–83: The religious existence… = La psychologie dramatique… (1900). - Also contains by Henri Bremond: Die Spieler von Oberammergau , pp. 85–123 [Orig .: Oberammergau et le drame de la passion . German Translated from Bremond: What Would Christ Do? Freiburg: Herder, 1936]
  • Robert Scherer (translator): Thinking . Freiburg, Munich Alber = La Pensée (1934). - I. The genesis of thought and the stages of its spontaneously ascending movement. 1953. - II. The responsibility of thinking and the possibility of its completion. 1956
  • Robert Scherer (translator): Philosophical claims of Christianity . Vienna, Munich: Herold, 1954 = Exigences philosophiques ... (1950)
  • Logic of the act: selected from the “Action” of 1893 and transferred / Peter Henrici (transl.). Einsiedeln: Johannes-Verlag, 1957 (Sigillum. 10). - 2nd edition ibid. 1986 (Christian Masters. 27)
  • History and dogma / Antonia Schlette (transl.). Mainz: Matth. Grünewald, 1963 = Histoire et dogme (1904). - New translation 2011
  • Diary before God / Hans Urs von Balthasar (transl.); Peter Henrici (inlet). Einsiedeln: Johannes-Verlag, 1964 = Carnets intimate. Vol. 1 (1961)
  • The action: attempt a critique of life and a science of practice / Robert Scherer (trans.). Freiburg; Munich: Alber, 1965 = L'Action (1893). - New translation by Anton van Hooff 2018
  • M. Blondel; Pierre Teilhard de Chardin: Correspondence / Henri de Lubac (ed.); Robert Scherer (translator). Freiburg; Munich: Alber, 1967 = Correspondance (1965)
  • On the method of the philosophy of religion / Hansjürgen Verweyen (introduction and translation); Ingrid Verweyen (translator). Einsiedeln: Johannes-Verlag, 1974 (Theologia Romanica. 5) = Lettre sur les exigences de la pensée contemporaine en matière d'apologétique ... (1896)
  • Albert Raffelt: On the question of God: A meditation by Maurice Blondel. In: Geist und Leben 63 (1990), pp. 31–38 = Méditation (1925)
  • The starting point of philosophizing. Ed. And transl. by Albert Raffelt, Hansjürgen Verweyen; Ingrid Verweyen. Philosophical Library, Volume 451. Meiner, Hamburg 1992, ISBN 978-3-7873-1087-6 Contains: One of the sources of modern thought: The development of Spinozism, pp. 3–39; The idealistic illusion, pp. 41–67; The starting point of philosophizing, pp. 69–127 = Une des sources de la pensée moderne (1894); L'illusion idéaliste (1898); Le point de départ de la recherche philosophique (1906)
  • Elementary principle of a logic of moral life. In: Peter Reifenberg: Responsibility from the ultimate destination: Maurice Blondel's approach to a logic of moral life. Freiburg: Herder, 2002 (Freiburg theological studies; 166), pp. 524–537 = Principe élémentaire d'un logique de la vie morale (1903)
  • About the Eucharist: Notes from his “Diary before God”. In: International Catholic Journal 34 (2005), pp. 419-429
  • The philosophical way. Collected considerations . Edited by Frédéric Lefèvre. Translated and introduced by Patricia Rehm. Freiburg / Munich: Alber 2010. ISBN 978-3-495-48294-0 . (In this fictional interview, which Blondel had published as a separate work in 1928, he presents the main features of his philosophy.)
  • History and Dogma / Ed. And introduced by Albert Raffelt, trans. and commented by Hansjürgen Verweyen. Regensburg: Pustet, 2011 = History and Dogma (1904)
  • L'Action - Die Tat (1893): Attempt to critique life and a science of practice / Anton van Hooff (transl.). Freiburg; Munich: Alber, 2018. ISBN 978-3-495-48874-4

literature

  • Ulrich Hommes: Transcendence and Personality. On the concept of "action" in Maurice Blondel. Klostermann, Frankfurt 1972
  • Albert Raffelt , Peter Reifenberg, Gotthard Fuchs (eds.): Doing, believing, reason. Studies on the philosophy of Maurice Blondels. "L'Action" 1893-1993. Echter, Würzburg 1995. ISBN 3-429-01694-0
  • Peter Reifenberg : Responsibility from the ultimate destination. Maurice Blondel's approach to a logic of moral life. Herder, Freiburg 2002. (Freiburg theological studies, 166) ISBN 3-451-27491-4
  • Peter Reifenberg (Hrsg.): Courage for "open philosophy". A reconsideration of the philosophy of action. Maurice Blondel (1861–1949) on his 150th birthday . Echter, Würzburg 2012, ISBN 978-3-429-03509-9
  • Robert Scherer: Maurice Blondel's philosophical path. For the hundredth anniversary of his birthday. In: Philosophisches Jahrbuch 69, 1962, pp. 221-254 online
  • Georg Schwind: The other and the unconditional. Initiatives from Maurice Blondel and Emmanuel Levinas for the current theological discussion. Pustet, Regensburg 2000. (Ratio fidei, 3) ISBN 3-7917-1695-6
  • Hansjürgen Verweyen : "L'Action: Essai d'une critique de la vie et d'une science de la pratique", by Maurice Blondel. In: Lexicon of theological works. Edited by Michael Eckert u. a. Kröner, Stuttgart 2003, ISBN 3-520-49301-2 , pp. 4-6.
  • Hansjürgen Verweyen: The “Logic of Action”. A look through M. Blondel's "L'action" 1893. In: Zeitschrift für Catholic Theologie 108, 1986, pp. 311-320 Online
  • Oliva Blanchette: Maurice Blondel. A philosophical life. Grand Rapids, Michigan 2010 (in Engl.)
  • Patricia Rehm: Acting as a lived value. From Hannah Arendt's life and work. Aspects from Arendt's work in relation to Johann Gottfried Herder and Maurice Blondel. Dr. Ing.Hans -Joachim Lenz-Stiftung, Mainz 2008 (research work ad University of Mainz ) ISBN 9783938088159
  • Johannes Schaber:  Blondel, Maurice. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL). Volume 15, Bautz, Herzberg 1999, ISBN 3-88309-077-8 , Sp. 196-236.  ( Article / beginning of article in Internet archive )

Web links

personal data
SURNAME Blondel, Maurice
BRIEF DESCRIPTION French philosopher
DATE OF BIRTH November 2, 1861
PLACE OF BIRTH Dijon
DATE OF DEATH June 4, 1949
Place of death Aix-en-Provence