Search results for ""Fordham University Press""

Existentialism has come to be identified as a critical, reactionary way of thinking, celebrating the individual, freedom, embodiment, and the limits of rationality and systematic theorizing. For the most part this assessment is true of the early and, by now, “classical” works of existentialism, those that first burst upon the philosophical and cultural scene. Circulating Being centers on the later works of several well-known French existentialists (Camus, Marcel, Sartre, Merleau-Ponty) to trace out the development of their existential thinking about language, communicative life, ethics, and politics. This development “from embodiment to incorporation” carries existentialism beyond identification with the mere reactionary and reveals how, while prefiguring postmodernism in important ways, the existential thinkers dealt with here reveal themselves to be reconstructive of the Western tradition. This is apparent in the growing appreciation of difference in their late works along with a reluctance to surrender the ideal of unity, and in their reappropriation of truth and justice while repudiating a totalizing metaphysics.

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Judicial Retirement Laws of the Fifty States and the District of Columbia, the first comprehensive work on the subject, brings together a complete survey of existing judicial retirement laws in all fifty-one jurisdictions. Using appropriate constitutional and statutory citations, Bernard S. Meyer identifies, in each jurisdiction, provisions for mandatory retirement on account of age, for retirment for disability (voluntary and involuntary), as well as for further judicial service after retirement. This work also suggests how these laws should be changed for the improvement, and the interest, of justice.

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Frank L. Klement reassesses Clement L. Vallandigham, the passionate critic of Lincoln's policies, and history's judgment of him.

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In the year 1581, after four days of debating six leading Anglican divines at the Tower of London, Jesuit Edmund Campion (1540-1581) was put to death because he would not deny his faith. In 1970, the martyred Campion was canonized a saint. A Jesuit Challenge is a book-length edition of previously unpublished Catholic manuscript accounts of those debates.. "As corrective historical documents, these Catholic manuscripts reveal a quite different picture of Campion and his opponents from that represented in the government's published version, and thus offer us a fuller and more balanced understanding of what actually took place. In addition to their historical value, the Catholic manuscripts also include lively exchanges between Campion and his opponents, and provide humanizing details about them. As personalized documents they capture the dramatic flavor of a series of spirited debates dealing with the major theological issues separating Protestant England from Catholic Rome in Elizabeth's reign.. "Together with a transcription of the Catholic manuscript accounts, Holleran supplies a general historical introduction to the debates, a detailed description of the manuscripts, brief supplementary commentaries about the debates, and a full set of explanatory notes.

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Process philosophy is fundamentally a metaphysical position. Its doctrine is that the universe is essentially to be understood not as substance and causality, as in the Cartesian tradition, but as process and creativity. Since the publication of the first edition of Philosophers of Process, interest in American Pragmatism - particularly Peirce and Dewey - has continued to grow. In addition, there is another group whose interest is more straightforwardly metaphysical. The interests of this group tend toward the works of Whitehead, Hartshorne, and sometimes Bergson and James. Between these two groups there are quite a number of philosophers interested in teaching process metaphysics on both the undergraduate and graduate level. This book is intended to fill the need for a single volume of primary texts in this area.

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Marx, Nietzche, and Freud are among the most influential of modern atheists. The distinctive feature of their challenge to theistic and specifically Christian belief is expressed by Paul Ricoeur when he calls them the "masters of suspicion." While skepticism directs its critique to the truth or evidential basis of belief, suspicion asks two different, intimately intertwined questions: what are the motives that lead to this belief? and what function does it play, what work does it do for the individuals and communities that adopt it. What suspicion suspects is that the survival value of religious beliefs depends on satisfying desires and interests that the believing soul and the believing community are not eager to acknowledge because they violate the values they profess, as when, for example, talk about justice is a mask for deep-seated resentment and the desire for revenge. For this reason, the hermeneutics of suspicion is a theory, or group of theories, of self-deception: ideology critique in Marx, genealogy in Nietzsche, and psychoanalysis in Freud. Suspicion and Faith argues that the appropriate religious response ("the religious uses of modern atheism") to these critiques is not to try to refute or deflect them, but rather to acknowledge their force in a process of self-examination.

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The traditional date of the beginning of the Oriental Schism is 1054. Congar shows that the seeds of this break were sown centuries before when the creation of Byzantium, the Crowning of Charlemagne as Roman Emperor, and emergence of Islam divided East and West politically.

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The biography of Carl Schurz is a story of an amazing life. At the age of 19, Schurz, a student at the University of Bonn, became involved in the Revolution of 1848. Participating in the revolutionary army, he managed to escape through a sewer during the siege of Rastatt, flee across the Rhine to France, and come back to rescue his professor, Gottfried Kinkel, from a jail near Berlin. This deed made him famous, and when he came to American in 1852, Schurz was nominated for lieutenant governor of Wisconsin on the Republican ticket. He quickly rose in the party and was the head of the Wisconsin delegation at the 1860 National Convention. He worked hard for the cause, and Lincoln rewarded him with the post of Minister to Spain. At the outbreak of war he returned to join the Union Army, became a Major General, and took part in several important battles. After the war, he moved to Missouri, was elected Senator from that State, and became a role model for his fellow German Americans. In 1871 he became one of the main figures in the Liberal Republican movement, and in 1877 President Rutherford B. Hayes appointed him Secretary of the Interior. After his retirement from the cabinet, Schurz became active in the politics of New York, as an advocate of municipal and civil service reform. He was a leading Mugwump who supported Grover Cleveland in 1884 and at the end of his life became a violent opponent of imperialism. He died in 1906. Carl Schurz, the man, his story, his ideals and his example, are particularly appropriate today because of the light his life sheds on the never-ending problems of immigration, assimilation, and the retention of ethnic identity. Carl Schurz’s career furnishes a model example for all of these.

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William Johnston writes that “the Christian mystic is one who lives in the Christ-mystery and is transformed by it.” Making the distinction between Christian mysticism and other mystic experiences, Johnston locates Christian mysticism in the Scriptures—in meditation on the Word of God. “For God who spoke of old interruptedly converses with the Bride of His beloved Son; and the Holy Spirit. . . leads unto all truth those who believe and makes the word of God dwell abundantly in them.” The Wounded Stag examines the Old and New Testaments, the Christian mystical tradition, the Eucharist and mystical prayer, and explains how these can lead to the resolution of the conflicts within our hearts. Without inner peace, Johnston offers, we cannot hope for peace in our world. As it discusses the social implications of Christian mysticism, Johnston’s book carries this very important message for our world today.

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These dialogues began in 1993 as an outgrowth of a 1990 conference on Catholic-Jewish relations that commemorated the 25th anniversary of Nostra Aetate, the Vatican II document encouraging dialogue between the Catholic church and non-Christian religions. This volume contains a record of the first five Nostra Aetate dialogues, and it brings together an impressive array of Jewish and Catholic scholars. The conversations here take up "the Jewishness of Jesus" (John Meier and Shaye Cohen); "the Death of Jesus" (the late Raymond Brown and Michael Cook); "Catholic-Jewish Dialogue and the New Millennium" (Ismar Schorsch and John Cardinal O'Connor); "Jerusalem in Jewish and early Christian Thought" (Robert Wilkins and Michael Fishbane); and Abraham Joshua Heschel as "prophet of social activism" (Eugene Borowitz and Daniel Berrigan). Moderators and respondents include religion journalist Peter Steinfels, Rabbi Burton Visotzky and Susannah Heschel, Abraham Joshua Heschel's daughter. The volume is a solid introduction to some of the most important historical work on Christian origins, Jewish-Christian relations and the historical Jesus. The discussion of contemporary issues, especially between Brown and Cook and between Heschel and Berrigan, is lively and accessible. This collection serves as a model for interreligious dialogue.

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The extraordinary story of a man who bestrode his era like a colossus, Hugo Black is the first and only comprehensive biography of the Supreme Court Justice of thirty four years, (1886-1971). Once a member of the Ku Klux Klan, Black became one of the most celebrated and important civil libertarians in the history of the United States and the chief twentieth-century proponent of the First Amendment. Newman presents us with the long odyssey of Hugo Black, capturing the man as he was—a brilliant trial lawyer, the investigating senator called by one reporter “a walking encyclopedia with a Southern accent,” and the wily politician and astute justice who led the redirection of American law toward the protection of the individual.

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This striking portrait of Abraham Lincoln found in this book is drawn entirely from the writing of his contemporaries and extends from his political beginnings in Springfield to his assassination. It reveals a more severely beleaguered, less godlike, and finally a richer Lincoln than has come through many of the biographies of Lincoln written at a distance after his death. To those who are familiar only with the various “retouched” versions of Lincoln’s life, Abraham Lincoln: A Press Portrait will be a welcome—if sometimes surprising—addition to the literature surrounding the man who is perhaps the central figure in all of American history. The brutality, indeed that malignancy of some of the treatment Lincoln received at the hands of the press may well shock those readers who believe the second half of the twentieth century has a monopoly on the journalism of insult, outrage, and indignation. That Lincoln acted with the calm and clarity he did under the barrage of such attacks can only enhance his stature as one of the great political leaders of any nation at any time.

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Acquaintance with the Absolute is the first collected volume of essays devoted to the thought of Yves r. Simon, a thinker widely regarded as one of the great teachers and philosophers of our time. Each piece in this collection of essays thoughtfully complements the others to offer a qualifiedly panoramic look at the work and thought of philosopher Yves R. Simon. The six essays presented not only treat some major areas of Simon’s thought, pointing out their lucidity and originality, but also his underpinning metaphysics, so central to his thought. Rather than attempt to present all aspects of this patient, careful, and penetrating thinker, these essays select enough to situate Simon’s philosophical excavations – especially his moral, political and action theory – among contemporary Thomistic philosophy. In defending philosophy as a valid way of knowing, Simon gives us an approach we can use to avoid contemporary dilemmas in the philosophy of science. Simon holds that philosophical truths both justify scientific method as a way of knowing the real and provide a basis for distinguishing what is ontologically significant in a scientific theory from what is not. This view allows us to avoid the apparently irrational conclusions of quantum mechanics without reducing scientific theories to being mere projections of our conceptual systems. Though aspects of some of the essays are suited for students of Simon’s thought, the essays as a whole introduce the less familiar reader to this great thinking and, further, invite him or her to pursue Simon’s own texts. The volume is enhanced by the inclusion of a definitive Yves R. Simon bibliography 1923-1996. The annotated bibliography is cross-reference in detail, revealing the astonishing variety of topics Simon treated.

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Responding to questions put to him at a Roundtable held at Villanova University in 1994, Jacques Derrida leads the reader through an illuminating discussion of the central themes of deconstruction. Speaking in English and extemporaneously, Derrida takes up with unusual clarity and great eloquence such topics as the task of philosophy, the Greeks, justice, responsibility, the gift, the community, the distinction between the messianic and the concrete messianisms, and his interpretation of James Joyce. Derrida convincingly refutes the charges of relativism and nihilism that are often leveled at deconstruction by its critics and sets forth the profoundly affirmative and ethico-political thrust of his work. The “Roundtable” is marked by the unusual clarity of Derrida’s presentation and by the deep respect for the great works of the philosophical and literary tradition with which he characterizes his philosophical work. The Roundtable is annotated by John D. Caputo, the David R. Cook Professor of Philosophy at Villanova University, who has supplied cross references to Derrida’s writings where the reader may find further discussion on these topics. Professor Caputo has also supplied a commentary which elaborates the principal issues raised in the Roundtable. In all, this volume represents one of the most lucid, compact and reliable introductions to Derrida and deconstruction available in any language. An ideal volume for students approaching Derrida for the first time, Deconstruction in a Nutshell will prove instructive and illuminating as well for those already familiar with Derrida’s work.

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As the discourse of contemporary cultural studies brings questions of race, nationality, and gender to the center of critical attention nowadays, there is a strong sense that religious, or perhaps religious experience, should command the attention of the academic and wider reading community. Seeing into the Life of Things is a response to that need. By combining the theoretical and the practical, this book serves as both a pioneering scholarly contribution to a devleoping field and a valuable guide for those who read, reflect on, and discuss points of intersection of religion and literature. The contributors to this pioneering study represent a range of voices and viewpoints, some of them established leaders in their fields, others in the process of becoming new leaders. E. Dennis Taylor, Joseph Appleyard, Philip Rule, John Boyd, and Jane and Charles Rzepka work toward the development of a discourse that can take its place with discourses that have developed around a New Historicism and Feminism. Robert Kiely, Stephen Fix, Keven Van Anglen, J. Robert Barth, Richard Kearney, Henry Louis Gates Jr., Judith Wilt, John L. Mahoney, David Leigh, Melinda Ponder, John Anderson, and Michael Raiger offer more focused approaches to writers as varied as Gerard Manley Hopkins, Katherine Lee Bates, Flannery O'Connor, Wallace Stevens, T.S. Eliot, and Seamus Heaney and to special genres like spritual autobiography and film.

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The essence of Dussel's thought is presented through the concept of "ethical hermeneutics" which seeks to interpret reality from the viewpoint of what Emmanuel Levinas presents as the "other" - those who are vanquished, forgotten, or excluded from existent socio-political or cultural systems. Barber traces Dussel's development toward Levinas' philosophy through his discussion of the Hegelian dialectic and through the stages of Dussel's own ethical theory.

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This classic text in American Philosophy by one of the foremost figures in American philosophy offers a concise analysis of the various factors in human nature which go toward forming a religion, to exhibit the inevitable transformation of religion with the transformation of knowledge and to direct attention to the foundation of religion on our apprehension of those permanent elements by reason of which there is a stable order in the world, permanent elements apart from which there could be no changing world.

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Mortimer Adler writes in his introduction: "In thinking about war and peace, as in thinking about other basic practical problems, the man who brings general ideas and principles to bear upon particular problems and formulations has a unique advantage. He can make effective contact with the concrete and the immediate without losing a dispassionate vision of the universal and the timeless. He can exercise that critical detachment necessary for a thoughtful, rather than an emotional, judgement upon the conflicting policies which solicit his adherance." How to think About War and Peace discusses immediate issues in terms of eternal principles, viewing present problems in the large perspectives that history and philosophy can provide. This book engages in a timeless project not contingenton current events, but cumulated from a continuing history of the battle between war and peace. Written in the midst of the Second World War, Adler's purpose was not to proffer how to make peace after the end of the war, but rather to instruct how to think about peace and war and how to continue this process to maintain peace, or, how to effect its establishment.

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This tranlation of Torquato Tasso's ll re Torrismondo, the first to be made directly from the Italian into English, is intended to help those students and scholars who do not command the language of the original text. This translation provides readers with a wider range of the Italian tragedy as a genre; it also allows readers to acquire a deeper awareness of the entire spectrum of the Italian Renaissance in its final brilliance. Tasso's King Torrismondo provides an example of Neo-Aristotelian dramatic theory of the second half of the fifteenth century. It incorporates into the dramatic genre elements of the epic lyric poem. Tasso's langugae can also be studied as an example of "imitation" of Virgil, Dante, Petrach, and Tasso's own epic. Finally, Tasso's Torrismondo affords us an opportunity of comparative analysis of French, English, and Spanish literature in the development of tragedy as a European genre.

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A modern philosopher described religion as “that region in which all the enigmas of the world are solved.” Smith argues in Experience and God that religion itself has become an enigma for modern man. In the book, smith attempts to reunite philosophy with religion. He argues that in recent decades the prevailing attitude has been chiefly one of indifference. This indifference, leading to the failure of understanding can be overcome only through radical reflection and self-criticism: a re-consideration of the nature of religion, its place in the total structure of human life, and its relations to the secular culture in which the faith of man must live. The task Smith lays out must be of a largely philosophical nature, not only because of the necessity to understand religion in relation to a comprehensive scheme of things, but also because the idea of religion is intimately connected with the issues of metaphysics. Smith’s purpose is to bridge the gap between the ontological approach to God as represented by Augustine, Anselm, and Bonaventure, and the cosmological approach represented by Thomas Aquinas and Albert the Great. Smith shows that, although the two approaches significantly differ, they can be interpreted as ways of leading the meditating mind to the Presence of God, through the soul and through the world.

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This collection contains twenty-one thought-provoking essays on the controversies surrounding the moral and legal distinctions between euthanasia and "letting die." Since public awareness of this issue has increased this second edition includes nine entirely new essays which bring the treatment of the subject up-to-date. The urgency of this issue can be gauged in recent developments such as the legalization of physician-assisted suicide in the Netherlands, "how-to" manuals topping the bestseller charts in the United States, and the many headlines devoted to Dr. Jack Kevorkian, who has assisted dozens of patients to die. The essays address the range of questions involved in this issue pertaining especially to the fields of medical ethics, public policymaking, and social philosophy. The discussions consider the decisions facing medical and public policymakers, how those decisions will affect the elderly and terminally ill, and the medical and legal ramifications for patients in a permanently vegetative state, as well as issues of parent/infant rights. The book is divided into two sections. The first, "Euthanasia and the Termination of Life-Prolonging Treatment" includes an examination of the 1976 Karen Quinlan Supreme Court decision and selections from the 1990 Supreme Court decision in the case of Nancy Cruzan. Featured are articles by law professor George Fletcher and philosophers Michael Tooley, James Rachels, and Bonnie Steinbock, with new articles by Rachels, and Thomas Sullivan. The second section, "Philosophical Considerations," probes more deeply into the theoretical issues raised by the killing/letting die controversy, illustrating exceptionally well the dispute between two rival theories of ethics, consequentialism and deontology. It also includes a corpus of the standard thought on the debate by Jonathan Bennet, Daniel Dinello, Jeffrie Murphy, John Harris, Philipa Foot, Richard Trammell, and N. Ann Davis, and adds articles new to this edition by Bennett, Foot, Warren Quinn, Jeff McMahan, and Judith Lichtenberg.

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In 1606 when the Spanish court learned about the recent Draconian laws against the Catholics in England in the aftermath of the notorious Gunpowder Plot, Joseph Creswell, a well-known Jesuit living in Madrid, wrote a public letter to Sir Charles Cornwallis, the ambassador of James I. His carefully reasoned tract argued that violence against the consciences of Englishmen and women was no longer in place after the peace treaty arranged between the two hostile Catholic and Protestant kingdoms was signed. To rally support among influential leaders in the court capital of the Spanish king, he printed a Castilian translation of the "letter" for simultaneous circulation. Readers have, for the first time, an annotated edition of both Creswell's English text, based on the original copy presented to the ambassador (now located at the British Library) and his contemporary Castilian version from the unique copy in the Biblioteca Nacional in Madrid. In this book, historians, political philosophers, and scholars of Jacobean prose and polemics will find a new author added to the library of English recusant literature of the early seventeenth century. Joseph Creswell drew upon his considerable personal knowledge to write the earliest printed contemporary comments about the events in the aftermath of the Gunpowder Plot. Hereto known only as a close associate of more famous writers of the counter Reformation, such as Robert Persons or Pedro de Ribadeneyra, Joseph Creswell can now be seen as an original and lively polemicist seizing an opportunity to address both an English and Spanish audience.

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James Thomas Flexner has been a professional writer most of his adult life. After several year spent at the City desk at the New York Herald Tribune after graduating from Harvard University , Flexner went on to become one of America’s foremost historians. He has written with great distinction in a unique style accessible to and enjoyed by the scholar and general reader, twenty-six books in the fields of American history and art. Although he is principally known for his historical books, notably his four -volume biography of George Washington, Flexner has written in many forms and for many outlets. He has written for print and television; he has been a lecturer, columnist, reviewer, and even a fiction writer.

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Nature and Spirit: An Essay in Ecstatic Naturalism develops an enlarged conception of nature that in turn calls for a transformed naturalism. Unline more descriptive naturalisms, such as those by Dewey, Santayana, and Buchler, ecstatic naturalism works out of the fundamental ontological difference between nature naturing(natura naturans) and nature natured (natura naturata). This difference underlies all other variations within a generic conception of nature. The spirit operates within a generic conception of nature. The spirit operates within a fragmented nature and has its own unique locations. Ecstatic naturalism does not eulogize spirit nor impose a process theodicy upon nature as a whole but carefully describes the ways in which spirit emerges from finite locations within the world. Methodologically, the text radically regrounds phenomenology so that it can work more closely with a metaphysics seeking the most generic forms of nature. The move from a transcendental phenomenology, which rests upon a profound misconception of the parcel of a radicalized naturalism, makes it possible to show how all orders of relevance are related to nature and to the spirit. This, in turn relocates the human process, with its dialectical tension between finitude and transendence, and places the self fully within the emergent structures of the community of interpreters as that community lives out of hope. The concept of worldhood is regrounded in pragmatic and semiotic terms, thus putting pressure on Heidegger's formulations. Peirce's pragmatic categorical structure is used to show how worldhood differs from any other order within the world. The correlation of the potencies of nature, which are presemiotic and preordinal, wit the orders of the world itself, is possible only through an ordinal phenomenology that remains attuned to the fundamental difference between nature naturing (the potencies) and nature natured (the orders of the world). Finally, the text redefines the divine natures in the light of an ecstatic naturalism that sees god as an order within the world that experiences the fragmented quality of nature. Process theology is challenged for its inability to grasp the tensions between god and the encompassing. Four divine natures are laid bare as they relate to nature and to each other. The work concludes with a description of the divine life in the face of the encompassing.

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The introduction by Merold Westphal sets the scene: "Two books, two visions of philosophy, two friends and sometimes colleagues...". Modernity and Its Discontents is a debate between Caputo and Marsh in which each upheld their opposing philosphical positions by critical modernism and post-modernism. The book opens with a critique of each debater of the other's previous work. With its passionate point-counterpoint form, the book recalls the philosphical dialogues of classical times, but the writing style remains lucid and uncluttered. Taking the failure of Englightenment ideals as their common ground, the debaters challenge each other's ideas on the nature of post-foundationalist critique. At the core of the argument lies the timely question of the role that each person can play in creating a truly humane society.

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The entries collected in the Selected Poems of Herman Melville were chosen with literary consideration foremost: they encompass a wide variety of nearly 25 years work in verse. Included here are pieces from his most important verse, but poems of lesser regard also appear in the interest of exploring Melville's artistic development and correlation to his novels. Included are selections from "The Battle Pieces", which commemorate the Civil War, "Clarel", an ambitious work of epic length about travellers to the Holy Land, "John Marr and Other Sailors", drawn from his experience as a seaman, and pieces he had in planning such as those about a group called the "Burgundy Club" and a collection of verses dedicated to his wife. This third edition includes a new postscript by Hennig Cohen and his commentary on the poems throughout the volume.

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Mordecai M. Kaplan was born in a small Lithuanian town on the outskirts of Vilna on a Friday evening in June of 1881. Kaplan was raised in a predominately Jewish atmosphere, which is shown by the fact that he knew his day of birth only by the Jewish calendar until he went to the New York Public Library as a young man to look up the corresponding date. His family was extremely traditional, and his father, Israel Kaplan, was a learned man.Kaplan's concept of Judaism as an evolving religious civilization was widely influential in 20th-century American Jewish life, and his founding of the Reconstructionist Rabbinical College created a new denomination. This book contains a biographical essay and excerpts from all of his major works.

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Nineteenth-Century Scholasticism provides a careful historical account of the scholastic polemic against the "new" Catholic philosophies and theologies that arose in Europe throughout the 19th century. This read begins with an examination of Ontologism, Traditionalism, and the theologies of Hermes, Gunther, and the Tubingen School - the adversaries against whom the scholastics directed their fire - and then transitions to review the philosophies and theologies of Liberatore and Kleutgen, the scholastic theoreticians who orchestrated the polemic. From the account of its polemic with rival theologians, a vivid picture of nineteenth-century scholasticism's vision of itself as the one philosophy capable of structuring a Catholic theology, its adversary relationship to other theologies, and its confidence in its own ability to integrate Catholic culture and solve contemporary social problems emerges.

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Long established as a major poet and critic of the Romantic era, Samuel Taylor Coleridge is now becoming recognized as one of the first and most original modern religious thinkers. In 1815 he wrote the Biographia Literaria, and from that time on there was in his writings a noticeable shift to nonliterary subjects, especially religion. Using all available sources in the U.S., Canada, and England, J. Robert Barth, S.J., has found Coleridge’s religious speculations in his notebooks, in such works as Aids to Reflection and Confessions of an Inquiring Spirit, in letters, in the unpublished manuscript of his “Opus Maximum,” in marginalia, and in conversations recorded by his nephew in Table Talk. Father Barth has synthesized these theological ideas and shaped Coleridge’s scattered and constantly developing religious thoughts into a coherent pattern.

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This book is a model of philosophical and Heideggerian scholarship. Avoiding the extremes of abject worship and facile refutation, it moves into the heart of the later Heideggers work. Not only is Caputo faithful to the texts, but he is reflective and critical, inviting the reader to philosophize with and against Heidegger.

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Yves R. Simon explores moral virtue in this piece through identifying three moral positions common in modernity that attempt to substitute the traditional concept of virtue, as well as discussing the distinction between nature and use of sources of good or evil. He also discusses the distinctions between habits and opinions, as well as the virtue and science. He gives clear examples that make this book enjoyable for readers of all levels to understand moral virtue.

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Whitehead's response to the epistemological challenges of Hume and Kant in its most vivid and direct form.

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All the authors of the sixteen essays gathered in this volume are concerned, in their different ways, to clarify, criticize, and develop key ideas and insights of Alfred North Whitehead (1861-1947), one of the towering figures of twentieth-century speculative thought, whose "process philosophy" has, in recent decades, aroused intense intellectual interest both in this country and abroad. The present volume is intended to complement, but not to duplicate, an earlier selection of important Whitehead studies, Alfred North Whitehead: Essays on His Philosophy, ed. G. L. Kline (Englewood Cliffs: Prentice Hall, 1963).

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The purpose of the present study is to undertake a confrontation of the thought of Martin Heidegger and Thomas Aquinas on the question of Being and the problem of metaphysics. Now, a 'confrontation' which does no more than draw up a catalogue of common traits and points of difference is no more than a curiosity, an idle comparison which bears no fruit.

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. . . a comprehensive review and criticism of the major deductive and inductive arguments against theism [and] a morally sufficient reason for the presence of evil.—Religious Studies Review

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The Uncertain Phoenix is primarily an attempt at cultural self-understanding, based upon our Western experiences, and projected beyond them to the East. For, one of the way in which Western society might develop is toward a style of creative experience reminiscent of Taoism in China, especially now that the strengths of Western philosophy have been fully extended, if not indeed exhausted. Certainly we are rapidly approaching the limits to our growth and our dominance over nature, society, and human life. In Dr. Hall’s view, such control or dominance has been the governing factor in the development of the West; this may now develop into the style of experience and thinking indigenous to classical Oriental-especially Chinese-culture. In this philosophy of culture, Dr. Hall sets forth what he believes the flight of the phoenix into the future may bring. Many of his projections of this future philosophy will prove certainly uncomfortable if not downright bizarre to many. He grants there are other likely futures besides the one he posits, but these include the dead future of war or political decay, and he feels that there is also a place for a less frightening vision of the future. We might as well be at least prepared for the better as for the worse of our possible futures.

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Aristotle, Rhetoric II: A Commentary completes the acclaimed work undertaken by the author in his first (1980) volume on Aristotle’s Rhetoric. The first Commentary on the Rhetoric in more than a century, it is not likely to be superseded for at least another hundred years.

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This volume, with an updated Introduction, includes Professor Lauer’s shorter works depicting how Hegel approached various philosophical issues. This book explores how Hegel constantly worked to overcome the rationalist intellectualism in a healthy regard for experience, to combat romantic intuitionism by focusing on a rational standard to objectivity, to avoid an empirical interpretation of experience through including spirituality of man. This book is a supporting follow-up to Professor Lauer’s previous two major Hegelian publications.

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A clear summary of Husserl's often obscure and always complex writings...very instructive.-Ethics

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Why did Saint Augustine ask God to “circumcise [his] lips”? Why does Sir Gawain cut off the Green Knight’s head on the Feast of the Circumcision? Is Chaucer’s Wife of Bath actually—as an early glossator figures her—a foreskin? And why did Ezra Pound claim that he had incubated The Waste Land inside of his uncut member? In this little book, A. W. Strouse excavates a poetics of the foreskin, uncovering how Patristic theologies of circumcision came to structure medieval European literary aesthetics. Following the writings of Saint Paul, “circumcision” and “uncircumcision” become key terms for theorizing language—especially the dichotomies between the mere text and its extended exegesis, between brevity and longwindedness, between wisdom and folly. Form and Foreskin looks to three works: a peculiar story by Saint Augustine about a boy with the long foreskin; Sir Gawain and the Green Knight; and Chaucer’s Wife of Bath’s Tale. By examining literary scenes of cutting and stretching, Strouse exposes how Patristic treatments of circumcision queerly govern medieval poetics.

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Winner, 2022 Association of University Presses Book, Jacket, and Journal Show in the Scholarly Illustrated Category A significant contribution on the development and aftermath of post–World War II Concretism in Brazil Form and Feeling features a collection of essays by noted scholars exploring the sensorial, experience-based, and participatory practices pioneered in the 1950s by artists and poets such as Flávio de Carvalho, Ivan Serpa, Hélio Oiticica, Haroldo de Campos, Mary Vieira, Lygia Pape, Anna Maria Maiolino, Lygia Clark, Waly Salomão, and Emil Forman, among many others. Fourteen thought-provoking essays examine how many of their strategies constituted a pertinent critique of the country’s wide-ranging embrace of Eurocentric modernity while anticipating a number of practices prevalent among contemporary artists today—namely, the rise of art as social practice, the embrace of pedagogical concerns by artists, and relational aesthetics. The fourteen essays collected in this volume consider the ramifications of modernist abstraction in the second half of the twentieth century and contribute to a growing academic field in postwar Brazilian and Latin American art history. Contributions to this anthology examine the development of modernist ideas that flourished in Brazil during a controversial period interspersed by dictatorial regimes. The global aspect of Brazilian art is especially evident in these studies, presenting the relational complexity of their subjects as transcultural, transnational actors while simultaneously contributing to a growing, increasingly nuanced understanding of visual and material culture, performance, and criticism in Brazil. Form and Feeling continues the important process of re-analyzing the intersections of Concretism and Neo concretism, arguing for greater affinities between the primary and lesser-known cast of characters while equally redistributing the strict geographical divisions of São Paulo and Rio de Janeiro. This anthology broadly situates this extraordinary period of artistic experimentation in direct relationship to contemporary factors, such as psychoanalysis, educational systems, poetry, politics, and feminism. It crafts innovative relationships about the constructive hierarchies of form and space, poetry and painting, and mathematics and philosophy, thus engendering new positions for a deeply ensconced period in Brazilian history.

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Carlo Diano’s Form and Event has long been known in Europe as a major work not only for classical studies but even more for contemporary philosophy. Already available in Italian, French, Spanish, and Greek, it appears here in English for the first time, with a substantial Introduction by Jacques Lezra that situates the book in the genealogy of modern political philosophy. Form and Event reads the two classical categories of its title phenomenologically across Aristotle, the Stoics, and especially Homer. By aligning Achilles with form and Odysseus with event, Diano links event to embodied and situated subjective experience that simultaneously finds its expression in a form that objectifies that experience. Form and event do not exist other than as abstractions for Diano but they do come together in an intermingling that Diano refers to as the “eventic form.” On Diano’s reading, eventic forms interweave subjectively situated and embodied experiences, observable in all domains of human and nonhuman life. A stunning interpretation of Greek antiquity that continues to resonate since its publication in 1952, Form and Event anticipates the work of such French and Italian post-war thinkers as Gilles Deleuze, Alain Badiou, Roberto Esposito, and Giorgio Agamben.

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Maurice Blanchot (1907–2003) was one of the most important writers of the twentieth century. His novels, shorter narratives, literary criticism, and fragmentary texts exercised enormous influence over several generations of writers, artists, and philosophers. In works such as Thomas the Obscure, The Instant of my Death, The Writing of the Disaster, The Unavowable Community, Blanchot produced some of the most incisive statements of what it meant to experience the traumas and turmoils of the twentieth century. As a journalist and political activist, Blanchot had a public side that coexisted uneasily with an inclination to secrecy, a refusal of interviews and photographs, and a reputation for mysteriousness and seclusion. These public and private Blanchots came together in complicated ways at some of the twentieth century's most momentous occasions. He was among the public intellectuals participating in the May ’68 revolution in Paris and helped organize opposition to the Algerian war. During World War II, he found himself moments away from being executed by the Nazis. More controversially, he had been active in far-right circles in the ’30s. Now translated into English, Christophe Bident’s magisterial, scrupulous, much-praised critical biography provides the first full-length account of Blanchot’s itinerary, drawing on unpublished letters and on interviews with the writer’s close friends. But the book is both a biography and far more. Beyond filling out a life famous for its obscurity, Bident’s book will transform the way readers of Blanchot respond to this major intellectual figure by offering a genealogy of his thought, a distinctive trajectory that is at once imaginative and speculative, at once aligned with literary modernity and a close companion and friend to philosophy. The book is also a historical work, unpacking the ‘transformation of convictions’ of an author who moved from the far-right in the 1930s to the far-left in the 1950s and after. Bident’s extensive archival research explores the complex ways that Blanchot’s work enters into engagement with his contemporaries, making the book also a portrait of the circles in which he moved, which included friends such as Georges Bataille, Marguerite Duras, Emmanuel Levinas, Michel Foucault, and Jacques Derrida. Finally, the book traces the strong links between Blanchot’s life and an oeuvre that nonetheless aspires to anonymity. Ultimately, Bident shows how Blanchot’s life itself becomes an oeuvre—becomes a literature that bears the traces of that life secretly. In its even-handed appraisal, Bident’s sophisticated reading of Blanchot’s life together with his work offers a much-needed corrective to the range of cruder accounts, whether from Blanchot’s detractors or from his champions, of a life too easily sensationalized. This definitive biography of a seminal figure of our time will be essential reading for anyone concerned with twentieth-century literature, thought, culture, and politics.

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Artifacts of Thinking: Reading Arendt’s “Denktagebuch” offers a path through Hannah Arendt’s recently published Denktagebuch, or “Book of Thoughts.” In this book a number of innovative Arendt scholars come together to ask how we should think about these remarkable writings in the context of Arendt’s published writing and broader political thinking. Unique in its form, the Denktagebuch offers brilliant insights into Arendt’s practice of thinking and writing. Artifacts of Thinking provides an introduction to the Denktagebuch as well as a glimpse of these fascinating but untranslated fragments that reveal not only Arendt’s understanding of “the life of the mind” but her true lived experience of it.

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A revealing exploration of domestic fascism in the United States from the 1930s to the January 6th insurrection in Washington, D.C. In 1951, the Civil Rights Congress presented to the United Nations We Charge Genocide, a more than two-hundred-page petition that held the United States accountable for genocide against African Americans. This landmark text represented the dawn of Black Lives Matter and is as relevant today as it was then, as evidenced by the rise of white supremacist groups across the nation and the January 6th Capitol riot which disclosed the specter of a fascist revival in the US Tracing this specter to its roots, We Charge Genocide! provides an original interpretation of American fascism as a permanent and longstanding current in US politics dating to the origins of US settler-colonialism. Picking up where Angela Davis's 1971 essay, Political Prisoners, Prisons, and Black Liberation, left off, We Charge Genocide! reveals how the United States legal system has contr

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For more than fifty years, Dr. Cahill has been helping to heal the world, as a leading specialist in tropical medicine and as a driving force in humanitarian assistance and relief efforts around the globe. In this revised and expanded edition, he chronicles extraordinary achievements of compassion and commitment. Bringing together a rich selection of writings, he crafts a fascinating memoir of a life devoted to others. The book includes front-line reports from places under siege—Lebanon, Somalia, Sudan, Nicaragua, Gaza, and Ireland; there are also visionary essays from the origins of the AIDS epidemic and landmine crises, and no less passionate concerns of his own experiences of pain and suffering—as well as of joy and beauty—in the worlds in which he has traveled. As the distinguished neurologist and author Oliver Sacks, M.D., notes in his endorsement, “These essays, by turns elegiac, lyrical, funny, tender, nostalgic, and vehemently impassioned, come together in an ongoing tapestry, a portrait of a dedicated physician who has dared to make a difference.”

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Between 1850 and 1940, with the rise of managerial capitalism in the United States, the most powerful businesses ceased to be family owned, instead becoming sprawling organizations controlled by complex bureaucracies. Sentimental literature—work written specifically to convey and inspire deep feeling—does not seem to fit with a swiftly bureaucratizing society. Surprisingly, though, sentimental language persisted in American literature, even as a culture of managed systems threatened to obscure the power of individual affect. The Sentimental Touch explores the strange, enduring power of sentimental language in the face of a rapidly changing culture. Analyzing novels by Harriet Beecher Stowe, Mark Twain, Sherwood Anderson, and Nathanael West, the book demonstrates that sentimental language changes but remains powerful, even in works by authors who self-consciously write against the sentimental tradition. Sentimental language has an afterlife, enduring in American literature long after authors and critics declared it dead, insisting that human feeling can resist a mechanizing culture and embodying, paradoxically, the way that literary conventions themselves become mechanical and systematic.

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