Search results for ""St Augustine's Press""

“In his Emile Rousseau proposes a new plan of education closely connected with a universal overthrow of civil order. The goal of the Emile is to prepare souls by means of a total revolution in their modes of thinking.”—These words were penned in 1763, by the young Catholic philosopher, H. S. Gerdil, more than two decades before the French revolution. In a prophetic moment in the history of the philosophy of education, Gerdil noted that the pedagogy of Rousseau’s book will inspire “vexation with and aversion for religious and social institutions . . . it will make bad Christians and bad citizens.” The disenchantment with any authority or social forms sunk deep roots in the modern European social imagination. It has informed the many liberal reforms of education of the last two centuries. The Emile is still with us. In his eminently readable reflections, H. S. Gerdil exposes the error of Rousseau’s Romantic naturalism. In the process, he illustrates sensible judgment regarding concrete curricular matters and pedagogical practices. Gerdil’s philosophy of education is grounded in the reality of original sin and the transcendent destiny of mankind. He provides both philosophical principles and concrete suggestions as to how parents and teachers might craft hearts and minds capable of serving “peace of families, the tranquility of states, and the general advantage of all men.” Gerdil’s humane Christian realism has lost none of its timeliness. The Anti-Emile is an original English translation of Gerdil’s work, first published in French under the title Réflexions sur la théorie, & la pratique de l’education contre les principes de Mr. Rousseau. In its day, the book was quickly diffused throughout Europe in its original French as well as in English, German, and Italian translations, and it soon picked up its popular title, The Anti-Emile. This translation is preceded by Frank’s Introductory Essay, which draws out the radically different views of human nature represented by Rousseau and Gerdil. It makes clear what is at issue in Rousseau’s rejection and Gerdil’s advancement of the living tradition of classical education. In his essay, Frank also introduces H. S. Gerdil as an historical figure with a distinctive place in the history of modern philosophy.

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Leszek Kolakowski shows how Henri Bergson sought to reconcile Darwin's theory with his own beliefs about the nature of the universe. Bergson believed that time could be thought of in two different ways: as an abstract measuring device used for practical purposes, or as 'duree', the "real" time we actually experience. He also held that all matter is propelled by an internal 'elan vital', or life-drive, and that the life of the universe is constantly creative and unpredictable. On the basis of these ideas he constructed a system of thought that embraced his views on memory, matter, conscousness, movement, religious morality, and the nature of laughter. His pantheistic and dynamic vision of the universe, which emerged at a time of crisis in Western intellectual life, was symptomatic of the struggle between a rigid scientific derminism and the Christian tradition of a divine creation.

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Acclaimed British historian examines the layers of craft and insight in Tobias Smollett, and discusses the particular nature of his genius and influence on British culture. Once again, Black acquaints the reader with the full range of a prolific writer's works and offers a backstage tour of the meaning and context of Britain's most beloved stories and story-tellers.

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"Is not modern democracy the finally-found form of the religion of Humanity?" (2007)The Religion of Humanity: The Illusion of Our Time is the first anthology in any language of the writings of the contemporary French political philosopher, Pierre Manent, on “the religion of Humanity.” The striking phrase comes from nineteenth-century French thinker, Auguste Comte (1798–1857). Comte coined the phrase and indeed created an atheistic religion of a self-adoring Humanity. In the aftermath of the Cold War, Manent observed victorious democracy interpreting itself in a similar framework. He took it upon himself to track this development, analyze it, and warn his fellow Europeans of its deleterious political, intellectual, moral, and spiritual effects. With conceptual precision and (most often) a sober tone, many contemporary sacred cows were gored. But in addition to cursing the humanitarian darkness, he also lit many candles of judicious political, philosophical, moral, and spiritual analysis. This anthology is thus almost unique in its subject matter, and certainly unique in its treatment of the subject. It is a rarity and gem: a first-rate work of political philosophy.

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In a statement published for Paul Cobley’s edition of Realism for the 21st Century. A John Deely Reader, Umberto Eco wrote that “John Deely has not only paid attention to the Second Scholasticism but also to the first one”. In the present book, Deely goes one step further, by establishing the continuity of the Latin Age as a whole. He shows how the Latin thinkers demonstrated the presuppositions and created the framework of critical thought that made possible and inevitable the turn to science in the modern sense. The book thus shows how and why criticalachievements of the Latins remain requisite, even today, for the proper understanding of science and technology as offshot of the “Way of Signs” upon which all of thought, as also evikytuib as a whole, perforce travels. “With the sophistic modern and Enlightenment misconceptions about philosophy’s nature and history daily crashing and burning around us, Deely’s unconventional way of understanding medieval philosophy is like a breath of fresh air amid intellectual smog. This is a great book, the single most important study of medieval thought in half a century or more. It deserves an unbiased hearing by anyone today claiming to be a serious philosopher.” — Peter A. Redpath Founding Chairman, Universities of Western Civilization Chairman of the Board, The International Etienne Gilson Society “Drawing upon the thought of John Poinsot and Charles Pierce, John Deely has opened a distinctively postmodern path to the metaphysics of being, at once illuminating much of this ancient tradition while casting new light upon it in the context of contemporary thought. His treatment notably of St. Thomas is not merely a return to an earlier thinker, but an opening to a different path, at once in profound agreement with St. Thomas and yet heretofore unexplored. This book, thus, not only constitutes a return to a past era, but shows this era in a new light that illuminates as well the contemporary scene.” — Kenneth L. Schmitz Professor Emeritus, University of Toronto, Canada Pontifical John Paul II Institute for Studies on Marriage and Family, Washington, D.C.

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Eric Voegelin (1901–1985) is widely regarded as one of the greatest political philosophers of the 20th century, yet adequate understanding of his writings stands as a challenge for current and future generations. Voegelin’s thought continued to develop at a rapid pace during the last two decades of his life, and as Ellis Sandoz has written, his work found “not only its final but its most profound expression” during this period. Voegelin’s fame stemmed mostly from his many books and the laudatory review articles published in response to them, but he was “preeminently an essayist,” as Sandoz observes. The meditative analyses and essays written in the culminating phase of Voegelin’s career not only expand and deepen his work as a whole, but also revise central components of it in ways that compel reconsideration of even his most widely read texts. Voegelin’s books gave rise to a vast secondary literature that continues to grow, yet the exceptionally impactful late essays and meditative works have never received the scholarly commentaries they deserve because they were published originally as journal articles or chapters in edited collections. This volume remedies that shortcoming with 14 critical analyses that elucidate the late essays while also addressing their implications for the entirety of Voegelin’s thought. The commentaries will prove invaluable to students and scholars in political science, philosophy, history, theology, and other disciplines, serving as a companion piece to the singularly important Vol. 12 of Voegelin’s Collected Works, Published Essays 1966–1985.

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Historian Jeremy Black is comprehensive, as ever, but in his treatment of the British Gothic novel his greatest service is the preservation of the detail––namely, the human impetus behind art that is often undervalued. Gothic novelists were purposeful, thoughtful, and engaged questions and feelings that ultimately shaped a century of culture. Black notes that the Gothic novel is also very much about "morality and deploying history accordingly." The true interest of the Gothic novel is more remarkable than it is grisly: the featured darkness and macabre are not meant to usurp heroism and purity, but will fall hard under the over-ruling hand of Providence and certainty of retribution. Black's understanding of the Gothic writer is a remarkable contribution to the legacy of British literature and the novel at large. Once again, in Black thoroughness meets fidelity and the reader is overcome with his own insights into the period on the merit of Black's efforts. In The Weight of Words Series, Black is devoted to the preservation of the memory of British literary genius, and in so doing he is carving out a niche for himself. As in the Gothic novel where landscapes give quarter to influences that seem to interact with the human fates that freely wander in, reading Black is an experience of suddenly finding oneself in possession of an education, and his allure takes a cue from the horrific Gothic tempt.

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This new edition of The Heart (out of print for nearly 30 years) is the flagship volume in a series of Dietrich von Hildebrand’s works to be published by St. Augustine’s Press in collaboration with the Dietrich von Hildebrand Legacy Project. Founded in 2004, the Legacy Project exists in the first place to translate the many German writings of von Hildebrand into English.While many revere von Hildebrand as a religious author, few realize that he was a philosopher of great stature and importance. Those who knew von Hildebrand as philosopher held him in the highest esteem. Louis Bouyer, for example, once said that “von Hildebrand was the most important Catholic philosopher in Europe between the two world wars.” Joseph Cardinal Ratzinger expressed even greater esteem when he said: “I am personally convinced that, when, at some time in the future, the intellectual history of the Catholic Church in the twentieth century is written, the name of Dietrich von Hildebrand will be most prominent among the figures of our time.”The Heart is an accessible yet important philosophical contribution to the understanding of the human person. In this work von Hildebrand is concerned with rehabilitating the affective life of the human person. He thinks that for too long philosophers have held it in suspicion and thought of it as embedded in the body and hence as being much inferior to intellect and will. In reality, he argues, the heart, the center of affectivity, has many different levels, including an eminently personal level; at this level affectivity is just as important a form of personal life as intellect and will. Von Hildebrand develops the idea that properly personal affectivity, far than tending away from an objective relation to being, is in fact one major way in which we transcend ourselves and give being its due. Von Hildebrand also developed the important idea that the heart “in many respects is more the real self of the person than his intellect or will.”At the same time, the author shows full realism about the possible deformities of affective life; he offers rich analyses of what he calls affective atrophy and affective hypertrophy. The second half of The Heart offers a remarkable analysis of the affectivity of the God-Man.

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From Plato and Aristotle and on to the present, many great philosophers have dealt with the nature of love, which is the most central and profound act of the person. Particularly the philosophy of the twentieth century excelled in this regard, most often inspired by the methods of essential (eidetic) analysis developed and practiced by phenomenology, particularly by realist phenomenology as represented by Max Scheler, by Dietrich von Hildebrand, whose masterwork, The Nature of Love (St. Augustine’s Press, 2009), was recently published in an excellent English translation, and by Karol Wojtyìa in his profound analysis of love in Love and Responsibility and in Man and Woman He Created Them: A Theology of the Body (1987 in Italian, 2006 in a recent translation). One of the key topics of a philosophy of love regards the question whether love is a self-centered act in the service of what Aristotle and Thomas Aquinas regarded as the supreme goal of human life, happiness, to which the beloved person and love would be means, or whether true love is verily an other-centered and other-directed act motivated by the intrinsic value of a person, such that love can truly be called a “value response” – a response to the beloved person for her own sake. According to this last understanding of true love defended in the present work, any hedonistic interpretation of love as springing from a mere desire for pleasure, and also any eudemonistic interpretation of love according to which love would be a mere means to true self-fulfillment and happiness, turn out to be serious misunderstandings of true love. Instead, happiness, however ardently desired by man, is a superabundant fruit of a true love that first turns to the beloved person for her own sake (propter seipsam), and only through a sincere self-donation can reach authentic happiness. The book answers many objections that have been and could be raised against this central thesis about the self-giving and value responding gesture of true love, for example some profound objections raised by Nygren and by Josef Pieper. The book shows the multiple and complex mysterious root of that value and intrinsic goodness of the person that motivates love. He shows that the genuinely self-transcending and self-sacrificing gesture of love is fully compatible with a motivating role, but only with a subordinated and co-motivating role, of happiness in love, while happiness always remains principally and primarily a fruit of true love and self-donation, rather than its motive.

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What is the man who cannot be known apart from his socio-political environment? As Zbigniew Janowski asserts, one does not ask who this man is, for he does not even know himself. This man is suppressed and separated, and not by Fascism or Communism. In present-day America this has been accomplished by democracy. “Only someone shortsighted, or someone who values equality more than freedom, would deny that today’s citizens enjoy little or no freedom, particularly freedom of speech, and even less the ability to express openly or publicly the opinions that are not in conformity with what the majority considers acceptable at a given moment. It may sound paradoxical to contemporary ears, but a fight against totalitarianism must also mean a fight against the expansion of democracy.” Janowski all at once brazen and out of bounds states what he calls the obvious and unthinkable truth: In the United States, we are already living in a totalitarian reality. The American citizen, the Homo Americanus, is an ideological being who is no longer good or bad, reasonable or irrational, proper or improper except when measured against the objectives of the dominating egalitarian mentality that American democracy has successfully incubated. American democracy has done what other despotic regimes have likewise achieved––namely, taken hold of the individual and forced him to renounce (or forget) his greatness, pursuit of virtue and his orientation toward history and Tradition. Homo Americanus, Janowski argues, has no mind or soul and he cannot tolerate diversity and indeed he now censors himself. Democracy is not benign, and we should fear its principles come by and applied ad hoc. It is deeply troublesome that in the way democracy moves today it gives critics no real insight into any trajectory of reason behind its motion, which is erratic and unmappable. The Homo Americanus is an ideological entity whose thought and even morality are forbidden from universal abstraction. Janowski mounts the offensive against what the American holds most sacred, and he does so in order to save him. After exposing the danger and the damage done, Janowski makes another startling proposal. It is a “diseased collective mind” that is the source of this ideology, the liberal anti-perspective that presses man into the image of the Homo Americanus, and its grip can only be broken through the recovery of instinct. Homo Americanus cannot be free again until he is himself again. That is, until the shadow that belongs only to him is restored, and he is thereby no longer alienated from others. Despite the condemnation Janowski seems to be levying on the citizen of the United States, he betrays a great hope and confidence that the means to shake ourselves awake from the bad dream are nevertheless in hand. Janowski’s work is the next title in St. Augustine’s Press Dissident American Thought Today Series. It occupies a controversial overlapping terrain between the philosophical descriptions of liberalism as a tradition, psychology and the fundamentally influential critiques of democracy offered by Thucydides, Jefferson, Franklin, Tocqueville, Mill, Burke and more. More anecdotal than analytical, Janowski offers the contemporary proof that the reader is right to be scandalized by democracy and his or her own likeness of the Homo Americanus. Once upon a time it was the despicable Homo Sovieticus fruit of tyranny, but now we fear democratic society too might fall and all its citizens never be found again.

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Solipsism is the ultimate empirical theory of human existence. It is the metaphysical position that there is only one self-conscious person in the universe, i.e., the present selfconscious being reading these paragraphs. A weaker version is the position that one can know for certain that there is only one conscious person in the universe, oneself. The present study is the only book-length examination of solipsism. It treats the origin of solipsism in the works of St. Augustine and René Descartes as well as all serious attempts to refute the thesis of solipsism. Such attempts were made primarily by British empiricists, specifically by George Santayana. Santayana concludes that solipsism cannot be refuted. Watson also concludes that solipsism cannot be refuted. He examines attempts by Descartes, Berkeley, Hume, Kant, British Idealists, Logical Positivists, Sense Datum Philosophers, and in particular Nelson Goodman and Gilbert Ryle (they are just pathetic). The spector haunting Modern Philosophy is not the Ghost in the Machine; it is solipsism. Watson argues that the foundations of Western Philosophy are solipsistic, and that all the major figures recognize this and know that solipsism cannot be refuted, but nevertheless continue by ignoring it, by pretending that it cannot be taken seriously, by offering inadequate solutions, and by treating solipsism as a joke. Watson’s book is the only study of solipsism by a professional philosopher, other than Santayana, in which solipsism is taken seriously as a threat to Modern Philosophy

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Monsignor George Kelly, one of the great churchmen of our time, turns a keen but loving eye on the contemporary Church in this magnificent new book. On several notable occasions in the past, Monsignor Kelly has set before his readers the status quo of Roman Catholicism in the United States. But in this new book, he combines as never before an unclouded vision of unfortunate aspects of the contemporary Church with a robust optimism concerning what lies ahead. He rivals John Paul II in his uncanny ability to go to the heart of the matter and put his finger on where things have gone wrong and are still going wrong. In Second Spring of the Church in America, his negative diagnosis and positive prognosis center on the role of the bishops. Readers will find here surprising revelations of just how bad it is in many areas of Catholicism in this country. But Kelly is not interested in amassing a catalog of errors for its own sake. His kindly pastoral eye is ever on the ready for a remedy. The still-imperfect renewal called for by Vatican II is a task for all, but in a special way the bishops must step forward, individually and collectively, to acknowledge what has gone wrong and to lead the Church into the third millennium. Perhaps no other living Catholic could have written this magnificent book, combining cold critique with warm-hearted confidence in what lies ahead for the Church in America.

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The 1870s is a key decade in the evolution of British thinking about the nature, purpose, and future of empire. Increasing economic competition began to disturb the complacent assumption about Britain's leadership in technology and in the world economy. The growth of other countries, most notably the United States and Germany, put in question Britain's survival as a great power. These changes set in motion a reappraisal of Britain's empire and its importance to the motherland, and a heated debated as to whether colonialism and imperialism were a burden rather than a benefit to Britain. The discussion of the 1870s set the agenda for the debates of the next half-century. This volume documents the writing central to the debate; it includes contributions by such leading British thinkers and statesmen as J. A. Froude, Robert Lowe, Edward Dicey, Frederic Seebohm, Lord Carnarvon, Gladstone, Julius Vogel, and Lord Blachford.

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[Husserl] better than anybody, compelled us to realize the painful dilemma of knowledge: either consistent empiricism, with its relativistic, skeptical results (a standpoint which many regard discouraging, inadmissible, and in fact ruinous for culture) or transcendental dogmatism, which cannot really justify itself and remains in the end an arbitrary decision. I have to admit that although ultimate certitude is a goal that cannot be attained within the rationalist framework, our culture would be poor and miserable without people who keep trying to reach this goal, and it hardly could survive when left entirely in the hands of the skeptics. - From the author's conclusion.

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A selection of outstanding articles from the Fellowship's first thirteen years of proceedings.

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When the University of Notre Dame announced that President Barack Obama would speak at its 2009 Commencement and would receive an honorary doctor of laws degree, the reaction was more than anyone expected. Students, faculty, alumni, and friends of Notre Dame denounced the honoring of Obama, who is the most relentlessly pro-abortion public official in the world. Beyond abortion, Obama has taken steps to withdraw from health-care professionals the right of conscientious objection. Among them are thousands of Notre Dame alumni who will be forced to choose between continuing their profession and participating in activities they view as immoral, including the execution of the unborn. And they will be forced to that choice by the politician upon whom their alma mater confers its highest honors. (Mary Ann Glendon, distinguished Harvard law professor and former ambassador to the Vatican, felt obliged to turn down the prestigious Laetare Medal because of this.) Notre Dame’s honoring of Obama is not merely a “Catholic” thing. Many thousands of citizens with no Catholic or Notre Dame connections have protested it. They see it as a capitulation of faith to expedience and the pursuit of vain prestige. Obama’s record and stated purposes are hostile to the most basic truths of faith and the natural law affirmed by the Catholic Church and by many others. Four decades ago, in 1967, the major “Catholic” universities declared their “autonomy” from the Catholic Church in the Land O’Lakes Declaration. The honoring of Obama reflects the replacement by those universities of the benign authority of the Church with the politically correct standards of the secular academic establishment and, especially, of the government. There is a lesson here for all Americans. Notre Dame fell into relativism and expediency because it rejected the Church as the authentic interpreter of the moral law. In this post-Christian era, American culture is following a similar path by reducing morality to the unguided consensus of individual choices. If no code of right and wrong has moral authority – not even the Ten Commandments – then society is ruled by the conflict of interests, and might makes right. The jurisprudence of such relativism is legal positivism in which no law can be criticized as unjust because no one can know what is “just.” What Happened to Notre Dame? by Charles E. Rice, with an Introduction by Alfred Freddoso – two of Notre Dame’s most distinguished scholars, who together have served the University for over 70 years – first recounts the details of Notre Dame’s honoring of President Obama. It then examines the succession of fall-back excuses offered by the Notre Dame President Rev. John I. Jenkins, c.s.c., and University publicists to justify Notre Dame’s defiance of the nation’s bishops and of Catholic teaching. But Rice is not content with mere reportage. What Happened to Notre Dame?diagnoses the problem’s roots by first providing an overview of the Land O’Lakes Declaration, its inception and its aftermath, including the ways in which its false autonomy from the Church has led to an erosion of the Catholic identity of Notre Dame and other Catholic universities. Then, it offers a cure. Christ, who is God, is the author of the divine law and the natural law. The book presents reasons why an acknowledged interpreter of these laws is necessary, and why that interpreter has to be the Pope exercising the Magisterium, or teaching authority of the Church. And it shows why it is so important that we have such a moral interpreter for all citizens and not just for Catholics. The alternative is what Pope Benedict XVI calls the “dictatorship of relativism,” which the book analyzes. Even for those who do not share the Catholic faith, our reason leads us to conclude that the natural law is the only moral code that makes entire sense and points to the conclusion that the Vicar of Christ is uniquely suited to give authoritative interpretation to that law. In the final chapter Rice shows why great good can come out of Notre Dame’s blunder in rendering its highest honors to such an implacable foe. Notre Dame got itself into such a mess because it attempted to be Catholic without the Church and ended up defying the Church and disgracing itself. But good can result from the lesson here that roll-your-own morality is no more tenable than roll-your-own Catholicism. * * * * * Rice shows why what happened to Notre Dame is symptomatic of what’s happening in other Catholic colleges, indeed colleges with non-Catholic religious affiliations. He shows how the abandonment of principle at the college level spills over to the general culture, with devastating effect, as religious standards get pushed out of the public square. And, finally, he shows why people who have never seen the Golden Dome, never rooted for the Fighting Irish, and never graced a Catholic Church, also have a stake in what happened to Notre Dame.

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Appealing to dialogue is often just a safe way of referring to something negative, or at best blandly neutral: the avoidance of conflict, the denial of similarity, not stirring deep-seated disagreement, etc. When Bernard o’Connor says pope Benedict XVI facilitated dialogue, however, he means something quite positive, very much tangible and certainly transformative. In providing an account of the pope’s interactions with various groups of the international community, O’Connor attempts to convey Benedict XVI’s diplomacy as encounter, where even in the sphere of international relations exhortations to “dialogue” are invitations to see more clearly and be moved as much as move. To dialogue is to embrace, revise perception such that our approaches to the great questions of our day are not simply shared but correct. As O’Connor writes, “Pope Benedict attempts to promote the outlook that a renewed emphasis upon objective, critical and structured philosophical reasoning positions practice, diplomatic and otherwise, to regain its lost foundation and framework. the quest for integrity, if nothing else, should motivate our fidelity to academic pursuit, to intellectual investigation, and to rigorous interdisciplinary inquiry. so influenced, practice will then reject what is arbitrary and be guided by what is time-tested and enduring.”O’Connor illustrates true dialogue emerging from the encounter, and in turn provides scores of characteristics of this encounter as it unfolds in papal diplomacy. In providing scores of addresses and speeches to various bodies, O’Connor presents pope Benedict XVI as an example of effective diplomacy that treats the meetings on the world stage as engaging in true dialogue. encounter is the true basis of dialogue and one that allows it to open to what is truly a catalyst for change toward cooperation––witness, both personal and collective. As o’Connor shows, “where there is authentic encounter, as meeting in mutual trust, what arises is context for witness.” If authentic even the diplomatic encounter has the means to deepen and transform one’s being.Witness Through Encounter intends to fulfill multiple needs. the diplomatic approach exemplified herein is singular and worthy of study among political scientists, sociologists, philosophers and diplomats eager to embrace a worldview that is more personal than simply humanistic. this work will also be useful in inter-religious settings. An additional advantage of O’Connor’s presentation of Benedict XVI’s diplomatic approach, his witness through encounter, is that it contains insight valuable to the scholar alongside the resources used.

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This is a new English translation of St. Thomas Aquinas’s Treatise on Law, found in Questions 90–108 of the First Part of the Second Part of the Summa Theologiae. In fact, it is the only free-standing English translation of the entire Treatise, which includes both a general account of law (Questions 90–92) and also specific treatments of what St. Thomas identifies as the five kinds of law: the eternal law (Question 93), the natural law (Question 94), human law (Questions 95–97), the Old Law (Questions 98–105), and the New Law (Questions 106–108). All other extant editions of Treatise on Law stop with the human law, and are thus approximately one-third the size of the full Treatise. St. Thomas’s account of law is firmly embedded within a general moral theory that begins with a rich conception of human flourishing, i.e., the good for human beings (Questions 1–5). This good consists, first and foremost, in our ultimate and intimate union with the Persons of the Blessed Trinity – a union that in our present state we can grasp intellectively and pursue affectively only with God’s supernatural assistance. It is within this framework that we order our loves and pursue the more proximate goals they open up to us as human beings in this life. Given the appropriate goals, the next question is how we can get from where we are, in the grips of the consequences of Original Sin, to where we want to be. The answer is: by means of (a) human actions that are good, i.e., rightly ordered toward our ultimate end and (b) the habits that these actions either engender or flow from. In analyzing human actions (Questions 6–21) and their relation to the passions (Questions 22–48), St. Thomas gives a general account of what he calls the ‘intrinsic principles’ of human actions and their associated habits – both virtues (Questions 49–70) and vices (Questions 71–89). It is only then that he turns to what he calls the ‘extrinsic principles’ of good human actions, viz., law (Questions 90–108) and grace (Questions 109–114). According to St. Thomas, law, far from supplanting virtue as a basic principle of action, serves as an independent principle of action that complements virtue and is itself capable of being factored into practical deliberation. The reason is that all of God’s precepts, prohibitions, and punishments are aimed at promoting the good of the whole universe and, more particularly, the good for human beings, both individually and within the various forms of social life. Because of this, law serves as both a restraint on bad actions and a spur to good action, i.e., a restraint on actions that take us away from virtue and genuine human flourishing and a spur to actions that promote virtue and flourishing. There are many benefits of having the whole treatise rather than just the first few questions, as has been the standard practice in previous editions of the Treatise on Law. To mention just a few of these benefits, the question on the moral precepts of the Old Law (question 100) helps to illuminate in many different ways the earlier questions on natural law and human law (questions 94–97). Again, the questions on the ceremonial and judicial precepts of the Old Law (questions 101–105) demon-strate in depth the symbiotic relationship that St. Thomas takes to obtain between the Old Testament and the New Testament. The questions on the New Law provide an introduction to the Christian way of life that will be described in incomparable detail in the Second Part of the Second Part, the bulk of which is structured around the treatment of the three theological virtues and the four cardinal virtues.

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Pieper collects his contributions to radio programs and to a number of journals and periodicals. The book also includes a selection of notes and comments. The contributions fall into two main groups: the period which encompasses the immediate pre-war period as well as the war period itself, and the post-war period up to 1953.The reader becomes witness, first, to Pieper’s problems with the National Socialist regime and, second, to his problems with the ensuing challenges to religious life as it is exposed to increasing secularization.As with his later works, Pieper draws on traditional wisdom which, for him, dates back to Plato and Aristotle, and in these contributions we also see his early preoccupation with the wisdom of St. Thomas Aquinas. The normal boundaries between philosophy and theology are here not clearly drawn. Pieper is preoccupied with the mystery of our world and its importance as a source of symbols signifying deeper levels of reality. He sees the sacraments as achieving their fundamental effect from divine intervention, but he also highlights the need for careful observance of the rituals, so that their meaning is not obscured. Proper execution of the sacrament should enable the faithful to enjoy the existential fruits of their participation in the ritual. This work manifests the organic cohesion of Pieper’s thinking, and it reflects his profound awareness of the role to be played not so much by the professional (academic) philosopher as by the existential Philosophizer.

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Dick Allen’s earlier collections have always included poems written in traditional form.But This Shadowy Place is his only book in which every poem is rhymed and metered.Allen’s “stand alone” new poems – narrative, meditative, lyric, sometimes excursionsinto Zen Buddhism – consistently merge traditional form with his hallmark cultural,political and religious themes. Even when seeming to write of himself, Allen is actuallyforever writing of the strange and unique transitions from the American TwentiethCentury to the Twenty-first. Known as one of the best craftsmen and poetry performersin the country, Allen here gives us new poems that when read either silently or aloudconstantly shift between the literal and the metaphorical. The paths in these new poemslead unexpectedly through both calming and foreboding shadows.Dick Allen is the author of seven previous poetry collections, including Present Vanishing,The Day Before, and Ode to the Cold War: Poems New and Selected. He’s received NationalEndowment for the Arts and Ingram Merrill Poetry Writing Fellowships, six inclusions inThe Best American Poetry annual volumes, a Pushcart Prize, among numerous other nationalawards. His poems have appeared regularly in many of America’s leading magazines,including The Atlantic, The Georgia Review, The Gettysburg Review, The Hudson Review, TheNew Criterion, The New Yorker, Poetry, The New Republic, Tricycle, Rattle, and The AmericanScholar. Dick Allen was appointed as the Connecticut State Poet Laureate (2010–2015),succeeding John Hollander.This Shadowy Place is the thirteenth winner of the annual New Criterion PoetryPrize. Previous winners of the prize include Deborah Warren, Adam Kirsch, CharlesTomlinson, Bill Coyle, Geoffrey Brock, J. Allyn Rosser, Daniel Brown, D.H. Tracy, and,prior to Allen, George Green. The New Criterion Poetry Prize was established in 2000and is awarded annually to a book-length manuscript of poems that pays close attentionto form. The series has for many years attracted the attention of both readers and critics,and Booklist has called

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No philosopher since Augustine had more strings to his bow than Søren Kierkegaard. He wrote from many points of view, in many literary styles, about many topics (not all of them traditional philosophical topics). He should have written novels or plays, for he turned himself into a different character every time he wrote a new book. Is there a philosopher who has ever exceeded the quantity, quality and variety of his output in such a short time? And out of it all shone forth the three most important qualities we want in any writing, in fact in any human work of art: truth, goodness, and beauty; intelligence, holiness, and charm. Who since Augustine has better combined all three? (C. S. Lewis, perhaps; who else?) And these three are the three greatest things in the world, the only three things that never get boring, and that everyone desires, with the very deepest desires of the heart, in unlimited quantity. Yet this amazing variety in SK had a tight and total unity. To the despair of his secular admirers, he explicitly identified his vocation as a kind of undercover missionary. He said that the ultimate task of every sentence he ever wrote was the exploration of “what it means to become a Christian.” His many means to this single end were very varied, and constituted a kind of end-run around both deductive and inductive logic into a seductive logic, which he called “indirect communication.” It is the strategy of the novelist or playwright: to show rather than to tell.

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Next to the Socratic Method, the best method for organizing a logical debate over a controversial philosophical or theological issue is the method St. Thomas Aquinas uses in the Summa Theologiae. As the charm of the Socratic dialogue is its dramatic length, its uncertainty, and the psychological dimension of a clash between live characters, so the charm of the Summa method is the opposite: its condensation and its impersonality, objectivity, simplicity, directness, and logical clarity. Beginning philosophy students pick up both methods very quickly, and write adept imitations of them. It’s both profitable and fun to do it. Yet professionally philosophers have not followed these tried-and-true roads. Why not? Probably it is pride, the refusal to stoop to conquer, the confusion of “stooped” with “stupid.” Peter Kreeft has written over a dozen books of Socratic dialogues, and readers like them – they like the form, or format, irrespective of the content. There is no reason that the Summa format cannot produce the same results. It is a very simple five-step procedure: (1) the formulation of the question; (2) the opponent’s leading objections to your answer or thesis, formulated as clearly and fairly and strongly as possible; (3) a short argument from some recognized past authority for your thesis; (4) your own longer, original argument; and (5) a refutation of each objection, “deconstructing” it and showing how and where it went wrong . . . all in one or two pages, severely condensed, clear and simple (and therefore usually in syllogisms, the clearest and simplest and most direct form of logical argument). Kreeft has taken 110 of the most important and most often argued-about questions in each major division of philosophy and applied this method to it. The answers usually match common sense (and therefore Aristotle’s philosophy and Aquinas’s theology). At the very least, this is a useful philosophical reference book for arguments; not necessarily the elaborate and artificial arguments that might occur to contemporary “analytic” philosophers, but the arguments ordinary people would give, and still give on both sides of these great questions. Why no one has written such a book before is mind-boggling. We fully expect that many readers of this book will imitate it, as Kreeft has imitated Aquinas. This book is pregnant with many children.

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Servant of God Mother Catherine Abrikosov created this meditation on the seven last words of Christ as Lenten instruction for the Sisters of her Community. As Anna Ivanovna Abrikosova, together with her husband, later to be Father, Vladimir Abrikosov, she was a convert to Catholicism, at the behest of Pope St. Pius X entering specifically the Eastern Rite. She died in 1936, of cancer, in the basement of a prison in Moscow. Her cause for beatification has been introduced by the Moscow Catholic diocese. Her Sisters, the Moscow Dominicans, numbered something over twenty, living their community life in the Abrikosovs’ large apartment in the center of the city. It was a varied group, young for the most part, from all walks of life and of many nationalities. They took the three vows of poverty, chastity, and obedience, but adding a fateful fourth vow: that of self-sacrifice in reparation for Russia’s sin. The meditation on Christ’s way of the cross was to serve as preparation for their own sacrificial offering. It leads up to Good Friday, the day of their Lord’s willing self-offering. The Sisters’ first arrest took place at this same period, 1923, in a raid by the Soviet secret police at the apartment. This, their own long way of the cross, was to bring exile to concentration camps in Siberia, the Arctic North, Central Asia, throughout the vast expanse of the Soviet Gulag, with periods of release and temporary “freedom” under relentless persecution. The freedom that God had granted them was of a higher order. Easter saw them, seemingly miraculously, allowed to be reunited in a common prison cell to greet the risen Lord together in the glorious Eastern Rite Pascal celebration. When their sentences to slave labor were read out shortly afterward in the prison courtyard they sang the te deum, the monastic hymn for praise and thanksgiving: God had heard them. He had accepted their fourth vow. All this has a special resonance in this year 2017, which marks the hundredth anniversary of the founding of the Sisters’ Community, as it does of the Bolshevik seizure of power and also the appearances of Our Lady of Fatima with her promises about Russia’s future errors, to be followed by its conversion and role in universal salvation history.

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Josef Pieper’s readers become accustomed to the clarity of thought and expression in his writing—in combination with the impression he gives of being profoundly in touch with fundamentals. His conceptual clarity emerges from his awareness of basic human experience. This book began life in 1933 as a small book produced in a sociological research institute and was encumbered, not surprisingly, with unwieldy academic jargon. It took on a new life as a result of a challenging statement by Max Frisch, who, in 1976, stated that establishing peace in the world required the transformation of society into a community. Amazed by the naivety of Frisch’s claim, Pieper set about defining three types of social interaction and describing how they function. 1. The community is an intimate grouping based on mutual affirmation of its members what they share in common. The family is an example. 2. Society is the sphere we enter on leaving the intimate circle in which we live. Here, tact, etiquette and contract come into play for the protection of one another’s privacy. 3. Organization is the sphere dominated by usefulness of the individual. Pieper is particularly concerned about the cog in the wheel mentality of certain political regimes. The book is a characteristic example of the philosopher’s concern with political reality.

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In this book, Rosen enters into a debate with Heidegger in order to provide a justification for metaphysics. Rosen presents a fresh interpretation of metaphysics that opposes the traditional doctrines attacked by Heidegger, on the one hand, and by contemporary philosophers influenced by Heidegger, on the other. He refutes Heidegger's claim that metaphysics (or what Heidegger calls Platonism) is derived from the Aristotelian science of being as being. He argues indeed that metaphysics is simply the commonsensical reflection on the nature of ordinary experience and on the standards of living a better life. Rosen uses his critique of Heidegger to suggest the next step in philosophy: that technical precision and speculative metaphysics be unified in what he calls a "step downward into the rich air of everyday life."

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A fascinating collection of studies, The Politics of Truth and Other Untimely Essays explores the historical and theoretical underpinnings of personal liberty and free government and provides a trenchant analysis of the crisis of civic consciousness endangering both of them today. The book addresses a range of issues in contemporary political philosophy and constitutional theory. These are seen to be all the more urgant in importance because of the surging aspirations for liberty in the wake of the collapes we see throughout the Middle East, Africa, and other areas, and the withdrawal from leadership in America and Europe. While each essay can stand alone, there is an underlying thematic unity to the collection. Several essays focus on Ameriacan political thought, with emphasis on the Declaration of Independence and the Constitution. Two elements in particular, are treatet: the jurisprudential and common law background to the American political tradition and the centrality of religion within the unfolding of the American poltiical experiement. Sandoz explores the uncommon alliance of philosophers, statesmen, and evangelicts during the nation’s founding This alliance, nurturing communities of persons bound togehter by their faith and a mutual regared for one another, played a vital role in the establishment of the system of freedom under law. Sandoz sees the tension between religion and natural law as a constant in the human struggle for freedom. That the preservation of liberty under law is no easy task is acknowledged and addressed, Anyone interested in teh “politics” of “truth” will appreciated this book.

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The great Russian writer Aleksandr Solzhenitsyn (1918–2008) is widely recognized as one of the most consequential human beings of the twentieth century. Through his writings and moral witness, he illumined the nature of totalitarianism and helped bring down an ‘evil empire.’ His courage and tenacity are acknowledged even by his fiercest critics. Yet the world-class novelist, historian, and philosopher (one uses the latter term in its capacious Russian sense) has largely been eclipsed by a caricature that has transformed a measured and self-critical patriot into a ferocious nationalist, a partisan of local self-government into a quasi-authoritarian, a man of faith and reason into a narrow-minded defender of Orthodoxy. The caricature, widely dispensed in the press, and too often taken for granted, gets in the way of a thoughtful and humane confrontation with the “other” Solzhenitsyn, the true Solzhenitsyn, who is a writer and thinker of the first rank and whose spirited defense of liberty is never divorced from moderation. It is to the recovery of this Solzhenitsyn that this book is dedicated. This book above all explores philosophical, political, and moral themes in Solzhenitsyn’s two masterworks, The Gulag Archipelago and The Red Wheel, as well as in his great European novel In the First Circle. We see Solzhenitsyn as analyst of revolution, defender of the moral law, phenomenologist of ideological despotism, and advocate of “resisting evil with force.” Other chapters carefully explore Solzhenitsyn’s conception of patriotism, his dissection of ideological mendacity, and his controversial, but thoughtful and humane discussion of the “Jewish Question” in the Russian – and Soviet twentieth century. Some of Solzhenitsyn’s later writings, such as the “binary tales” that he wrote in the 1990s, are subject to critically appreciative analysis. And a long final chapter comments on Solzhenitsyn’s July 2007 Der Spiegel interview, his last word to Russia and the West. He is revealed to be a man of faith and freedom, a patriot but not a nationalist, and a principled advocate of self-government for Russia and the West. A final Appendix reproduces the beautiful Introduction (“The Gift of Incarnation”) that the author’s widow, Natalia Solzhenitsyn, wrote to the 2009 Russian abridgment of The Gulag Archipelago, a work that is now taught in Russian high schools.

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The William of Moerbeke Translation Series, under the general editorship of Stuart D. Warner, is devoted to publishing translations of important works - ancient, medieval, and modern - regardless of the original language, in every area of scholarly endeavor, including philosophy, political science, theology, literature, history, economics, and law. The aim of the series is to bring the reader as close as possible to the letter and spirit of the original work. Each volume will contain a scholarly introduction and notes. We welcome all inquiries and suggestions. Physics, Or Natural Healing is the first volume of this series.

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What is real and what is noble, as well as what is deranged and wrong, can often be stated briefly. Nietzsche was famous for his succinct aphorisms and epigrams. Aquinas in one of his responses could manage to state clearly what he held to be true. Ultimately, all of our thought needs to be so refined and concentrated that we can see the point. So these are “brief” essays and they are largely of a philosophical “hue.” They touch on things worth thinking about. Indeed, often they consider things we really need to think about if our lives are to make sense. The advantage of a collection of essays is that it is free to talk about many things. It can speak of them in a learned way or in an amused and humorous way. As Chesterton said, there is no necessary conflict between what is true and what is funny. Oftentimes, the greatest things we learn are through laughter, even laughter at ourselves and our own foibles and faults. So these essays are “brief.” And they are largely of philosophical import. At first sight, taxing beer may seem to have no serious principle, except perhaps for the brewer and the consumer. But wherever there is reality, we can find something to learn. Each of these essays begins with the proposition “on”—this is a classical form of essay in the English language. Belloc, one the essay’s greatest masters, wrote a book simply entitled “ON”—and several other books with that introductory “ON” to begin it. The word has the advantage of focusing our attention on some idea, place, book, person, or reality that we happen to come across and notice, then notice again, then wonder about. These essays are relatively short, often lightsome, hopefully always with a consideration that illumines the world through the mind of the reader. These essays are written in the spirit that the things we encounter provoke us, our minds. We need to come to terms, to understand what we come across in our pathways through this world. Often the best way to know what we observe or confront is to write about it, preferably briefly and with some philosophical insight. This is what we do here.

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It’s not easy being Catholic and conservative in secular ‘Blue State’ New York, but that’s what George J. Marlin is, always has been, and always will be. Don’t ask him to change. Besides, like America, it’s the Empire State that needs to change. Generation after generation of elitists have put in place their plans for making the machineries of state work more efficiently and more equitably, and they’ve succeeded in wrecking what was never broken in the first place. And Mr. Marlin has a name for political types who think they know better than the rest of us: narcissists. Narcissists have been fouling up societies since the beginning of time. As Marlin writes:Throughout history, a subset of people have viewed themselves as superior to the rest of the population due to their perceived distinctive qualities: intelli-gence, breeding, class, or wealth. These elites have generally held that because they are exceptional persons they were best suited to conduct the affairs of state. They are wrong. But they have succeeded, and they appear to be ascendant in America today, although the Tea Party may have something to say about that. But consider the following contemporary examples: * The elitist imposition of Obamacare upon an unwilling nation * The lionizing by the Left of eugenicists, such as Margaret Sanger and Ruth Bader Ginsburg * The way “Catholic” politicians such as New York governors George Pataki and David Paterson and former New York City mayor Rudy Giuliani run roughshod over Church teaching * The way contemporary education – from nursery school through college – infantilizes and fails our kids, preparing them poorly for the rigors of adulthood With an acid pen and a ready wit, George Marlin takes on many of modern America’s most revered intellectuals and shows conclusively that they’re just not as smart as they think they are.

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Since November’s election, conservative columnists have filled the op-ed pages with calls for a new conservative agenda. In The Next Conservatism, two of the conservative movement’s best-known thinkers, Paul M. Weyrich and William S. Lind, offer exactly that. More, they offer a new kind of conservative agenda, one that reaches far beyond politics to grapple with the sources of our nation’s cultural decay. The Next Conservatism recognizes that culture is more powerful than politics. Nevertheless, it offers an engaging menu of political reforms, all under the rubric of “Restore the Republic!” No enthusiasts of Imperial America at home or abroad, Weyrich and Lind seek limited government, jealous guardianship of civil liberties, and a Washington liberated from the power of the New Class, the interests that feed off our nation’s decay. To these frequent conservative themes, Weyrich and Lind offer something new: a warning of a general crisis of legitimacy of the state itself, which can lead to a Hobbesian state of anarchy. How might we save the state while avoiding the jaws of Leviathan? The Next Conservatism offers innovative ways to thread that needle. Meanwhile, what of America’s culture? Did its decay over the past half-century “just happen”? Weyrich and Lind argue no; rather, much of our degradation was deliberate, the work of the poisonous ideology of cultural Marxism, aka “Political Correctness.” The Next Conservatism takes the reader on a fascinating historical tour of the origins of Political Correctness in the infamous Frankfurt School, a gathering of heretical Marxists whose goal from the outset was the destruction of Western culture. Weyrich and Lind then proceed to “deconstruct” the left’s program for America, debunking Feminism, “racism,” and environmentalism along the way. Reflecting the thought of Russell Kirk, The Next Conservatism condemns ideologies left and right, calling instead for a return to traditional ways of living, ways that reflect wisdom accumulated generation by generation. Only thus, they argue, can conservatives win a culture war many regard as hopelessly lost. Old ways, in turn, lead to a Next Conservatism appropriate for hard times. Virtue, Weyrich and Lind offer, is to be found in modest living, not conspicuous consumption. The Next Conservative agenda rejects environmentalism but includes conservation, the return of the family farm, New Urbanism and the revival of such ‘oldies but goodies” as streetcars and passenger trains. A new theme, Retroculture, sums up a conservatism that recognizes that what worked in the past can work again today, and in the future as well. Our ancestors were no fools, the authors suggest, and “Back to the Future!” can serve as a powerful conservative rallying cry. Having laid the political and cultural groundwork, The Next Conservatism then turns to conservative governance. In foreign policy, the authors call for minimizing foreign entanglements, though with a strong national defense and a military reform to adapt to face Fourth Generation warfare rather than the Second Generation America adheres to. For the economy, the authors call for repairing and expanding our national infrastructure, sound money, and protecting American industry, seeing labor as a potential ally. In both national security and economic security, the authors insist that good governance include moral security; drawing from the New Urbanism, they offer a “moral transect” that allows everyone to do what he wants, but not always where he wants. The public square, they suggest, should be safe for families. Respecting the careful limits on government power a restored republic would embody, The Next Conservatism calls for redeeming America not through legislation but through a new conservative movement. Unlike the old movement, the next conservative movement would be a league of people who pledged to live their lives by the old rules. While conservatives would remain engaged in politics, they would rely on a vastly more powerful force of example, the examples of lives lived well in traditional ways. This next conservative movement would appeal far beyond the ranks of political conservatives, to all Americans who know that something has gone tragically wrong in the life of our nation. The Next Conservatism offers a vision of vast sweep, far beyond anything coming out of Washington. At a time when most Americans find life growing more difficult, it proposes a path to a new America that is also the old America, the good, comfortable America we had and have lost.

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In a series of publications over the course of a decade, Edward Feser has argued for the defensibility and abiding relevance to issues in contemporary philosophy of Scholastic ideas and arguments, and especially of Aristotelian-Thomistic ideas and arguments. This work has been in the vein of what has come to be known as “analytical Thomism,” though the spirit of the project goes back at least to the Neo-Scholasticism of the period from the late nineteenth century to the middle of the twentieth. Neo-Scholastic Essays collects some of Feser’s academic papers from the last ten years on themes in metaphysics and philosophy of nature, natural theology, philosophy of mind, and ethics. Among the diverse topics covered are: the relationship between Aristotelian and Newtonian conceptions of motion; the varieties of teleological description and explanation; the proper interpretation of Aquinas’s Five Ways; the impossibility of a materialist account of the human intellect; the philosophies of mind of Kripke, Searle, Popper, and Hayek; the metaphysics of value; the natural law understanding of the ethics of private property and taxation; a critique of political libertarianism; and the defensibility and indispensability to a proper understanding of sexual morality of the traditional “perverted faculty argument.”

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Virtue is not what it used to be. It has lost its good name. If virtue were a television show, it would garner low ratings and promptly be cancelled. If virtue were running for president, it would fare poorly in the Iowa caucuses and would drop out of the race after a weak showing in the New Hampshire primary. Virtue has a bad name, both because people no longer use the term and because it is associated with repression of desires. Today, it not considered healthy to keep inner urges at bay for very long. Virtue comes off looking like a relic of a quaint, narrow-minded, uptight age. Virtue does not support self-esteem since it is difficult to master the passions. Yet virtue seems to be a part of everyday life. What accounts for the kindly relationships between people? Why are most people peaceful, law abiding, and decent? If, as some insist, there is no foundation for virtue, or people act only out of self-interest, how can we explain why so many people are good to each other? Prestigious scholars, such as Alasdair MacIntyre, After Virtue, James Q. Wilson, The Moral Sense, Steven Pinker, The Better Angels of Our Nature, and Philippa Foot, Natural Goodness, have attempted to answer this question. While these authors make great strides in explaining the character of goodness, their works do not face the problem raised by “anti-foundationalist.” Anti-foundationalist such as Richard Rorty, Friedrich Nietzsche, Martin Heidegger, and the libertarian school of economics maintain that humans lack a capacity for comprehending what is good or bad. For anti-foundationalists there are no higher metaphysical principles that guide behavior. Prescriptive judgments are little more than long-held cultural prejudices fortified by habit so as to seem natural. Therefore, philosophic claims about virtue are little more than guesses about proper conduct.Nature’s Virtue squarely faces the challenge of anti-foundationalists. The book points out the defects of these ideas. It does so by presenting a contemporary restatement of the case for grounding virtue in Platonic forms or ideas.

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These quiet, surprising, amazing poems deliver to the reader fresh contact with wisdom for life––lessons we should have known had we paused a little more and looked, things we may have known and lost track of, insights we perhaps sense and now can finally grasp with these words of Moling––of Paul Murray––sharing with us his thoughts, his prayers, his stories of struggle and grace. These poems are “the hidden lost language of the soul” revealed. Jeremy Driscoll, O.S.B. Abbot of Mount Angel Abbey Paul Murray’s poetry is always a miracle of compression and economy without ever seeming sparse or austere. These luminous meditative pieces have the richness that comes from an intent focus on the everyday and the material as carrying immeasurable grace. Rowan Williams, Former Archbishop of Canterbury The present work contains poems and meditations voiced by Paul Murray for Moling, an Irish monk and poet of the 7th century. In the Irish tradition, Moling is the figure who most resembles St Francis of Assisi. He is a man, a saint, whose presence resists linear history, who yet walks toward us in wonder and myth. In Moling in Meditation, the poems, though quiet in their form and expression, represent nevertheless a fresh and, at times, bold exploration of states of soul and psyche which, in almost every age, accompany the spiritual journey.

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The Legitimacy of the Human presents itself as a satellite work to a more voluminous effort by Rémi Brague, The Kingdom of Man. The larger book argues the thesis of the increasingly visible failure of the modern project, founded upon a view of man as thoroughly emancipated and autonomous, his own sovereign and the world’s. This is most visible in our technological powers and predicaments, with their ever-growing capacity to destroy or fundamentally transform our humanity, but understandings of freedom and equality unable to justify themselves before the bar of reason, but willfully asserting themselves, complement the picture. If modernity’s precious gains are to be preserved, and with them their beneficiaries, modern human beings, then the founding thoughts of the modern world need to be revisited and revised, often in terms of a creative reengagement with premodern ones. A new, truly humanistic, culture needs to be sought. The Legitimacy of the Human drives home that basic argument, surveying contemporary challenges to the very existence of humanity, then interrogating modern thought and philosophy for reasons it might have for the continuation of the human adventure. Brague finds the self-proclaimed advocates of the modern strikingly silent or even negative about the proposition. To be sure, in many instances modern philosophy has helped humanity organize itself better in terms of justice, peaceful coexistence, and prosperity. But on the basic question whether it is good that humans exist, it is strangely tongue-tied. Other authorities must be consulted, other sources drawn from, to credibly answer that fundamental existential question. The last two chapters of the book hearken to the answer of the biblical God, as expressed in Genesis 1 and recapitulated by the Word Incarnate of the Gospels.

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This work studies hope as a phenomenon that both reveals and belongs to our status of being human. To understand that status, we must understand what it means to hope, which profoundly surpasses both psychological wish or desire and the “merely religious” belief in salvation. The author looks at hope in all its concrete manifestation: He examines works of art, some of which depict hope in unflattering terms as delusional, while others see it as dangerous and elusive; he examines false hope as that which confuses intensity of desire for a specific boon as an actual cause of the boon; he points to the metaphors of hope (light and darkness as congruents of revealing/concealing; or the two forms of light itself: illumination, or hope for, vs. radiation, or hope in (to trust).

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In the second volume of The Weight of Words Series, Jeremy Black continues his efforts to present and preserve Britain's literary genius. Its intelligence and enduring influence is in large part reliant on the underlining conservatism that has motivated authors such as Agatha Christie (Black's earlier subject) and Henry Fielding alike. Fielding's epic comic novel, Tom Jones, is unforgettable for many reasons, but the author must be credited with an aptitude for documenting contemporary cultural history and his contribution to a new species of writing. Black's treatment of Fielding draws to the fore a man who was of his time but not confined to it. "Philosophy in practice encompassed his stance as a man of action as well as a reflective writer of genius." Fielding is shown to provide across the breadth of his work extensive and invaluable commentary on issues as diverse as law and order, marriage, women, and the interplay of urban and rural life. Black, an historian, is here a student of storytelling and recovers Fielding's rich descriptions of the human heart and call to defy the vices with which circumstances might taunt it. Black has done a service along many fronts at once: the science of the novel and genre, the history of a people and the figure of a memorable writer.

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Written by the renowned British historian who has been described as both utterly thorough and humanely delicate, Jeremy Black offers a guided tour through the mind of Agatha Christie and life during the Great World Wars. His incomparable treatment of literary craft developing alongside global military engagement nearly overshadows the natural draw of the crime drama that is the subject of his book. Indeed, the “prurience and sensationalism” of crime is not as exciting as Black’s aptitude for drawing the reality from the fiction (and periphery sources), giving Christie a much louder voice than she might ever have dreamed. If Christie is also moralist and mirror to her times, Black here plays his part as the detective and reveals layers of previously unmined truths in her stories. Hercule Poirot as a character is masterfully imagined, but Black shows us how he is inseparable from Christie’s turbulent and changing world. He also illuminates significant social commentary in Christie’s fiction, and in so doing Black often uses his authority to vindicate Christie’s work from hastily, at times stupidly, applied labels and interpretations. He is especially magnificent in his chapters, “Xenophobia” and “The Sixties.” Black nevertheless gives due recognition to Christie’s critics when they have something relevant and reasonable to say, and hence the reader finds yet another service in Black’s comprehensive review of the reviewers over the expanse of Christie’s writing career. For all this, Black proves himself to be a worthy history-teller because he can aptly ‘detect’ the meaning of stories that seeks to answer the past and guide the present. His erudition runs much deeper than his ability to navigate the stores of resources available on the subject, and the reader gets a glimpse of this early on when in the introduction he proffers his own defense for writing about the importance of a Hercule Poirot. Black writes, “the notion of crime had a moral component from the outset, and notably so in terms of the struggle between Good and Evil, and in the detection of the latter. Indeed, it is this detection that is the basis of the most powerful strand of detection story, because Evil disguises its purposes. It has to do so in a world and humanity made fundamentally benign and moral by God.” The Golden Age of detective novels represents much more than a triumph of a literary genre. It is in its own right a story of how the challenge to address the problem of evil was accepted. Its convergence with the plot-rich narrative of the twentieth century in the modern age renders Black’s account a thrilling masterpiece, seducing historians to read fiction and crime junkies to read more history.

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This volume, the original version of which was published in 1988, brings to a close the autobiographical writings of a modern Christian philosopher who lived through the two World Wars and the ecclesiastical upheaval in the Catholic Church in the context of the Second Vatican Council. What stamps this philosopher throughout the course of his life – with all its social and political uncertainties – is his constant dedication to truth and his manifest unswerving integrity. Themes with which the reader of his previous works would be well acquainted recur in this volume. The dedicated Catholic philosopher, who preferred his independence as a trainer of teachers to the less independent role of a professor in a Catholic university, was quite prepared to criticize developments in the Church which resulted from Vatican II. In his defense of the sacred, which he deemed threatened by popularizing trends in the Church, he criticized what he saw as the watered down language in modern German translations of Church liturgical texts; the growing preference for secular garb; and the compromising developments which saw the sacramental signs – surrounding baptism, for instance – being reduced to such an extent that they no longer had the power to signify their sacred meaning even to a well-intentioned congregation. A great lover of the philosophy of Plato, Augustine, and Aquinas – among many others –, Pieper highlighted the need for living a life of truth. He did not consider truth to be merely something abstract but as something to be lived existentially. While he could explain his philosophy in clear rational terms, something which especially stood to him in his post-war lectures to eager students who were hungry for intellectual guidance and leadership, the great interest of his philosophy was, possibly, his preoccupation with mystery – that which impinges on our inner lives but frustrates all our attempts to account for it in purely rational terms. As a philosopher – one might say a Christian philosopher – Pieper seems to have observed the traditional boundaries drawn between philosophy and theology. His generation was exposed to the modernist debates in the Church. It would have been deemed heretical to say that the Divine could be grasped by our purely human thought processes – access to the Divine being only possible through faith and grace. Pieper was no heretic. But he was also not altogether conservative. In fact, his philosophy, closely allied to existentialism – despite his care, for instance, to distance himself from the negative existentialism of Sartre – focused on the individual’s inner existential grasp of the most profound reality. Truth is to be found within us, even if it remains a mystery. What lies beyond death is, for the individual, the ultimate mystery.

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James V. Schall, S.J., is unquestionably one of the wisest Catholic political thinkers of our time. For more than forty years, Fr. Schall has been an unabashed practitioner of what he does not hesitate to call Roman Catholic political philosophy. A prolific writer and renowned teacher at Georgetown University, Fr. Schall has helped to educate two generations of Catholic thinkers. The present volume brings together seventeen essays by noted scholars in honor of Fr. Schall. It is a testimony to Fr. Schall’s erudition and influence that the authors of these essays did not have the privilege of directly studying under him. Rather, they are the indirect but grateful beneficiaries of “Another Sort of Learning,” one that Fr. Schall tirelessly defends and practices. An appendix lists all the books Schall has written. Contributors include Marc Guerra, J. Brian Benestad, Francis Canavan, S.J., Kenneth Grasso, Thomas Hibbs, John Hittinger, Mary Keys, Robert Kraynak, Douglas Kries, Rev. Matthew Lamb, Peter Augustine Lawler, Frederick Lawrence, Daniel Mahoney, Graham McAleer, Michael Novak, Tracey Rowland, and Paul Seaton

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(1) Science, (2) philosophy, and (3) poetry, myth, and mysticism are three modes of consciousness that are radically different today. We are usually very good at carefully distinguishing them so as not to corrupt them, reduce them, or to confuse them with each other. But almost no one tries to connect them in a synthesis in which each maintains its own identity yet each contributes to a greater whole that no one of them could attain alone – like a happy marriage. If we bring them together at all, it is only to focus in three different ways on a specific issue (like health care, or children’s literature, or gender roles). If Einstein Had Been a Surfer dares to do it for Everything, or rather for a “Theory of Everything” that only scientists today dare to talk about. But how can a “theory of the whole” be discovered by a brain that is less than a whole brain? In this book all three dimensions of consciousness not only speak about a “theory of everything” but speak to each other in dialog. The three voices are incarnated in three characters from an upcoming novel, An Ocean Full of Angels: Evan Jellema is a theoretical physicist (and a clumsy Dutchman), ’Isa Ben Adam is a philosophical Muslim (and cantankerously clear), and Libby Rawls is a poet, mystic, and surfer (and a sassy, classy Black feminist). Isn’t “surfer” a bit of a stretch? Not at all. Actually, the papers reported last year that an amateur scientist has in fact finally discovered, or claimed to have discovered, the “theory of everything” that Einstein failed to find and that scientists have been searching for ever since – and he is a surfer! Perhaps this is no accident, but a natural connection: the mind of the “soul surfer,” having become one with the sea, has awakened its “third eye” which alone gives the scientist the binocular vision, the synoptic perspective, that he lacks. And perhaps only a philosopher can mediate the two other modes of vision, as Aquinas mediated and synthesized the science of Albert the Great and Aristotle with the poetry and symbolism of mystics like Augustine. This lively trialog, full of irony, intellectual surprise, and humor, is a serious call for a post-medieval synthesis. It does not claim to have arrived anywhere near the end of a journey to a “Theory of Everything,” only to have begun it. Even that modest ambition will certainly be criticized a priori as impossibly ambitious. Does that tell you anything about the book, or does it tell you something about the critic?

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