The fundamental and substantive change in our existence through conversion to the Catholic faith and the belief in the Real Presence of Jesus Christ in the Eucharist.
The Carmelite contemplative spirit under the loving care of St. Thérèse of Lisieux.
Our confrontation with ourselves and with Jesus Christ as we live through the natural consequences of our world "as accepted."
Christian hope through the French royal heart of St. Joan of Arc.
The understanding that the world "as accepted" is just that, accepted.
Under the loving care and guidance of St. Joan of Arc, the replacement of the formerly "accepted" world with Christian intellectual activity as the highest form of intellectual activity.
The radical unchaining of our intellect through Christian intellectual activity under the guidance of St. Joan of Arc.
• Platonic realism.
• Edith Stein's definition of spirituality - there is something over there, what is it?
• Edith Stein's definition of philosophical mentoring - getting into the ground of the other (St. Joan).
• Methodology - Reconstruction and systemization of the new acceptance in step-by-step manner.
• Philosophical Science - using Edith Stein's Science of the Cross as a guide.
• Royaume France Model.
Edith Stein's philosophy, along with that of her mentor Edmund Husserl, is of paramount importance if we are to protect our minds from the current phase of modernity. Reading Stein and Husserl has shown me why it is that I seem "to get" their philosophy. The reason is not because of university degrees and professional research but because of something more substantive; my life has been a lived expression of their philosophy. I lived what they posited. I know experientially what they were trying to say.
The reason Stein and Husserl's phenomenology is so important is their understanding of how we are trapped in a reactionary cycle as pertains to the world around us. Phenomenology refers to this as “captivation-in-an-acceptedness.” We understand the world around us to be as it is because we accept that it is the way it is. We are captivated by this acceptance. In phenomenology, and particularly in the phenomenological reduction (made up of both the epoché and the reduction proper), the mind is freed to transcend the "accepted-ness" in which we live to see things as they truly are, in other words, to see the true essence of a phenomenon. We come to see the world "as-accepted" as just that, accepted.
In phenomenology, transcendence from this captivation is not a flighty escape from reality, a dreamy desire for a mystical, utopian reality; it is the actual understanding of reality. In order to do that one must escape one's “captivation-in-an-acceptedness." This is no mere intellectual exercise. It is an all-embracing, paradigmatic shift of heart, mind, body, and soul, one that resembles a religious conversion. Some might consider this to be what is known as metanoia; however, my own theory is that phenomenological reduction is a step further, beyond the metanoia. In my mind, metanoia and reduction are two substantively different phenomena.The former is necessary in my model but not sufficient for the reduction. One can experience metanoia while never escaping the “captivation-in-an-acceptedness” of the world around them. The reduction opens doors beyond metanoia to attain transcendent insights.
My specific work in this field has been a twelve year phenomenological reduction through the philosophical lens of Edith Stein, an epoché and reduction proper, in my understanding of the French heroine Joan of Arc. I refer to it as "La réduction française philosophique de Ste. Jehanne d'Arc" What began as an inspirational endeavor perceived in the light of "emergent" properties (e.g., inspiration alone), over time, has come to reveal itself in its true light as a reduction (an understanding of the true essence comprising the heart of Joan of Arc). The emergent approach led only so far, and to more questions, those that could be resolved only through the contrasting reduction.
Loving Jesus in the center of the Immaculate Heart of Mary through "la France mystique" and the combined hearts of St. Joan and St. Thérèse.