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"The difference between philosophy and faith - which has formed the hallmark of secular thinking - is not recognized by either of us to be a distinction of type. It functions at best as a delineation of components within a religious/philosophical perspective. Every faith has a philosophical component. And every philosophy is invested with faith. The attempt to maintain a sharp line of distinction between the two is one of the things that has placed Catholic philosophy in limbo in academic life. And, I must add, it also encourages many philosophers and theologians to place a minority, non theistic faith in the West, advanced variously by Epicurius, Lucretius, Spinoza, Nietzsche, Deleuze, and Foucault, in the same position. Once you come to terms with the element of faith in utilitarianism, Kantianism and Hegelianism, and then re-encounter the philosophical components of Christianity, Judaism, Buddhism, and Islam, the academic marginalization of both Catholicism and Nietzscheanism loses much of its intellectual grounding. The modern, secular line of distinction between philosophy and faith begins to blur. By faith in this context I mean a lived interpretation which so far has not been subjected to definitive demonstration, one that involves both refined reflection and a gut commitment below the threshold of complex intellectualization. The human condition that makes faith unavoidable, plural, and effective is the same condition that makes the key question of ethics less how to resolve issues within a shared moral creed and more how to negotiate relationships between constituencies, within and across state lines, inhabited by different operational faiths."

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William Connolly ”Catholicism and Philosophy” in Ruth Abbey, Charles Taylor (Cambridge University Press, 2004), 171.