least because of the success of the Enlightenment challenge to the authority of revelation in matters of social justice, promoting disciplined, moral, but "a-theistic" thought independent of Jesuitical/canonical structures (Fulop-Miller 427ff). Appropriation of secular moral philosophy by Jesuit education and philosophy has thus come to mean that Jesuit education is not insular and circumscribed by dogma but perforce engaged in dialogue with alternative religious and secular thought. Sometimes, the dialogue finds confluence between Catholic and secular moral philosophy. Sometimes, the dialogue may point up dramatic differences between Catholic tradition and cultural realities. Califano (10ff) cites dramatic differences in social mores of the 1950s and 1960s and the 1990s--with adolescents today confronting unprecedented cultural pressures to use alcohol, drugs, sex, violence against others, or suicide as a method of resolving problems. Modern Jesuit education is meant to be a locus of dialogue between faith and such pressures of culture. Fulop-Miller's view
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