Search results for ""Fordham University Press""

The terrorist attacks of September 11, 2001, did symbolic as well as literal damage. A trace of this cultural shock echoes in the American idiom “9/11”: a bare name-date conveying both a trauma (the unspeakable happened then) and a claim on our knowledge. In the first of the two interlinked essays making up The Rhetoric of Terror, Marc Redfield proposes the notion of “virtual trauma” to describe the cultural wound that this name-date both deflects and relays. Virtual trauma describes the shock of an event at once terribly real and utterly mediated. In consequence, a tormented self-reflexivity has tended to characterize representations of 9/11 in texts, discussions, and films, such as World Trade Center and United 93. In the second half of the book, Redfield examines the historical and philosophical infrastructure of the notion of “war on terror.” Redfield argues that the declaration of war on terror is the exemplary postmodern sovereign speech act: it unleashes war as terror and terror as war, while remaining a crazed, even in a certain sense fictional performative utterance. Only a pseudosovereign—the executive officer of the world’s superpower—could have declared this absolute, phantasmatic, yet terribly damaging war. Though politicized terror and absolute war have their roots in the French Revolution and the emergence of the modern nation-state, Redfield suggests that the idea of a war on terror relays the complex, spectral afterlife of sovereignty in an era of biopower, global capital, and telecommunication. A moving, wide-ranging, and rigorous meditation on the cultural tragedy of our era, The Rhetoric of Terror also unfolds as an act of mourning for Jacques Derrida. Derrida’s groundbreaking philosophical analysis of iterability—iterability as the exposure to repetition with a difference elsewhere that makes all technics, signification, and psychic life possible—helps us understand why questions of mediation and aesthetics so rapidly become so fraught in our culture; why efforts to repress our essential political, psychic, and ontological vulnerability generate recursive spasms of violence; why ethical living-together involves uninsurable acts of hospitality. The Rhetoric of Terror closes with an affirmation of eirenic cosmopolitanism.

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Narratives of Catastrophe tells the story of the relationship between catastrophe, in the senses of "down turn" and "break," and narration as "recounting" in the senses suggested by the French term récit in selected texts by three leading writers from Africa. Qader's book begins by exploring the political implications of narrating catastrophic historical events. Through careful readings of singular literary texts on the genocide in Rwanda and on Tazmamart, a secret prison in Morocco under the reign of Hassan II, Qader shows how historical catastrophes enter language and how this language is marked by the catastrophe it recounts. Not satisfied with the extra-literary characterizations of catastrophe in terms of numbers, laws, and naming, she investigates the catastrophic in catastrophe, arguing that catastrophe is always an effect of language andthought,. The récit becomes a privileged site because the difficulties of thinking and speaking about catastrophe unfold through the very movements of storytelling. This book intervenes in important ways in the current scholarship in the field of African literatures. It shows the contributions of African literatures in elucidating theoretical problems for literary studies in general, such as storytelling's relationship to temporality, subjectivity, and thought. Moreover, it addresses the issue of storytelling, which is of central concern in the context of African literatures but still remains limited mostly to the distinction between the oral and the written. The notion of récit breaks with this duality by foregrounding the inaugural temporality of telling and of writing as repetition. The final chapters examine catastrophic turns within the philosophical traditions of the West and in Islamic thought, highlighting their interconnections and differences.

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On the basis of a careful analysis of Olivier Messiaen's work, this book argues for a renewal of our thinking about religious music. Addressing his notion of a "hyper-religious" music of sounds and colors, it aims to show that Messiaen has broken new ground. His reinvention of religious music makes us again aware of the fact that religious music, if taken in its proper radical sense, belongs to the foremost of musical adventures. The work of Olivier Messiaen is well known for its inclusion of religious themes and gestures. These alone, however, do not seem enough to account for the religious status of the work. Arguing for a "breakthrough toward the beyond" on the basis of the synaesthetic experience of music, Messiaen invites a confrontation with contemporary theologians and post-secular thinkers. How to account for a religious breakthrough that is produced by a work of art? Starting from an analysis of his 1960s oratorio La Transfiguration de Notre-Seigneur Jésus-Christ, this book arranges a moderated dialogue between Messiaen and the music theology of Hans Urs von Balthasar, the phenomenology of revelation of Jean-Luc Marion, the rethinking of religion and technics in Jacques Derrida and Bernard Stiegler, and the Augustinian ruminations of Søren Kierkegaard and Jean-François Lyotard. Ultimately, this confrontation underscores the challenging yet deeply affirmative nature of Messiaen's music.

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This book explores the significance of human animality in the philosophy of Friedrich Nietzsche and provides the first systematic treatment of the animal theme in Nietzsche's corpus as a whole Lemm argues that the animal is neither a random theme nor a metaphorical device in Nietzsche's thought. Instead, it stands at the center of his renewal of the practice and meaning of philosophy itself. Lemm provides an original contribution to on-going debates on the essence of humanism and its future. At the center of this new interpretation stands Nietzsche's thesis that animal life and its potential for truth, history, and morality depends on a continuous antagonism between forgetfulness (animality) and memory (humanity). This relationship accounts for the emergence of humanity out of animality as a function of the antagonism between civilization and culture. By taking the antagonism of culture and civilization to be fundamental for Nietzsche's conception of humanity and its becoming, Lemm gives a new entry point into the political significance of Nietzsche's thought. The opposition between civilization and culture allows for the possibility that politics is more than a set of civilizational techniques that seek to manipulate, dominate, and exclude the animality of the human animal. By seeing the deep-seated connections of politics with culture, Nietzsche orients politics beyond the domination over life and, instead, offers the animality of the human being a positive, creative role in the organization of life. Lemm's book presents Nietzsche as the thinker of an emancipatory and affirmative biopolitics. This book will appeal not only to readers interested in Nietzsche, but also to anyone interested in the theme of the animal in philosophy, literature, cultural studies and the arts, as well as those interested in the relation between biological life and politics.

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Scare Tactics identifies an important but overlooked tradition of supernatural writing by American women. Jeffrey Weinstock analyzes this tradition as an essentially feminist attempt to imagine alternatives to a world of limited possibilities. In the process, he recovers the lives and works of authors who were important during their lifetimes and in the development of the American literary tradition, but who are not recognized today for their contributions. Between the end of the Civil War and roughly 1930, hundreds of uncanny tales were published by women in the periodical press and in books. These include stories by familiar figures such as Edith Wharton, Harriet Beecher Stowe, and Charlotte Perkins Gilman, as well as by authors almost wholly unknown to twenty-first-century readers, such as Josephine Dodge Bacon, Alice Brown, Emma Frances Dawson, and Harriet Prescott Spofford. Focusing on this tradition of female writing offers a corrective to the prevailing belief within American literary scholarship that the uncanny tale, exemplified by the literary productions of Irving, Poe, and Hawthorne, was displaced after the Civil War by literary realism. Beyond the simple existence of an unacknowledged tradition of uncanny literature by women, Scare Tactics makes a strong case that this body of literature should be read as a specifically feminist literary tradition. Especially intriguing, Weinstock demonstrates, is that women authors repeatedly used Gothic conventions to express discontentment with circumscribed roles for women creating types of political intervention connected to the broader sphere of women's rights activism. Paying attention to these overlooked authors helps us better understand not only the literary marketplace of their time, but also more familiar American Gothicists from Edgar Allan Poe to Shirley Jackson to Stephen King.

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This book is Michel Henry’s most sustained investigation of Husserlian phenomenology. With painstaking detail and precision, Henry reveals the decisive methodological assumptions that led Husserlian phenomenology in the direction of Idealism. Returning to the materiality of life, Henry’s material phenomenology situates central phenomenological themes—intentionality, temporality, embodiment, and intersubjectivity—within the full concreteness of life. One of the most accessible of Henry’s books, Material Phenomenology is essential reading for those interested in the future of phenomenology or in a philosophy of life in the truest sense.

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We hope—even as we doubt—that the environmental crisis can be controlled. Public awareness of our species’ self-destructiveness as material beings in a material world is growing—but so is the destructiveness. The practical interventions needed for saving and restoring the earth will require a collective shift of such magnitude as to take on a spiritual and religious intensity. This transformation has in part already begun. Traditions of ecological theology and ecologically aware religious practice have been preparing the way for decades. Yet these traditions still remain marginal to society, academy, and church. With a fresh, transdisciplinary approach, Ecospirit probes the possibility of a green shift radical enough to permeate the ancient roots of our sensibility and the social sources of our practice. From new language for imagining the earth as a living ground to current constructions of nature in theology, science, and philosophy; from environmentalism’s questioning of postmodern thought to a garden of green doctrines, rituals, and liturgies for contemporary religion, these original essays explore and expand our sense of how to proceed in the face of an ecological crisis that demands new thinking and acting. In the midst of planetary crisis, they activate imagination, humor, ritual, and hope.

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Shoshana Felman ranks as one of the most influential literary critics of the past five decades. Her work has inspired and shaped such divergent fields as psychoanalytic criticism, deconstruction, speech-act theory and performance studies, feminist and gender studies, trauma studies, and critical legal studies. Shoshana Felman has not only influenced these fields: her work has opened channels of communication between them. In all of her work Felman charts a way for literary critics to address the ways in which texts have real effects in the world and how our quest for meaning is transformed in the encounter with the texts that hold such a promise. The present collection gathers the most exemplary and influential essays from Felman’s oeuvre, including articles previously untranslated into English. The Claims of Literature also includes responses to Felman’s work by leading contemporary theorists, including Stanley Cavell, Judith Butler, Julia Kristeva, Cathy Caruth, Juliet Mitchell, Winfried Menninghaus, and Austin Sarat. It concludes with a section on Felman as a teacher, giving transcripts of two of her classes, one at Yale in September 2001, the other at Emory in December 2004.

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In this engaging book, Douglas Anderson begins with the assumption that philosophy—the Greek love of wisdom—is alive and well in American culture. At the same time, professional philosophy remains relatively invisible. Anderson traverses American life to find places in the wider culture where professional philosophy in the distinctively American tradition can strike up a conversation. How might American philosophers talk to us about our religious experience, or political engagement, or literature—or even, popular music? Anderson’s second aim is to find places where philosophy happens in nonprofessional guises—cultural places such as country music, rock’n roll, and Beat literature. He not only enlarges the tradition of American philosophers such as John Dewey and William James by examining lesser-known figures such as Henry Bugbee and Thomas Davidson, but finds the theme and ideas of American philosophy in some unexpected places, such as the music of Hank Williams, Tammy Wynette, and Bruce Springsteen, and the writings of Jack Kerouac. The idea of “philosophy Americana” trades on the emergent genre of “music Americana,” rooted in traditional themes and styles yet engaging our present experiences. The music is “popular” but not thoroughly driven by economic considerations, and Anderson seeks out an analogous role for philosophical practice, where philosophy and popular culture are co-adventurers in the life of ideas. Philosophy Americana takes seriously Emerson’s quest for the extraordinary in the ordinary and James’s belief that popular philosophy can still be philosophy. Philosophy Americana: Making Philosophy at Home in American Culture is available from the publisher on an open-access basis.

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The book provides a series of approaches to the ancient question of whether and how God is a matter of “experience,” or, alternately, to what extent the notion of experience can be true to itself if it does not include God. On the one hand, it seems impossible to experience God: the deity does not offer Himself to sense experience. On the other hand, there have been mystics who have claimed to have encountered God. The essays in this collection seek to explore the topic again, drawing insights from phenomenology, theology, literature, and feminism. Throughout, this stimulating collection maintains a strong connection with concrete rather than abstract approaches to God. The contributors: Michael F. Andrews, Jeffrey Bloechl, John D. Caputo, Kristine Culp, Kevin Hart, Kevin L. Hughes, Jean-Yves Lacoste, Crystal Lucky, Renee McKenzie, Kim Paffenroth, Michael Purcell, Michael J. Scanlon, O.S.A., James K. A. Smith.

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Kurt Frank Korf’s story is one of the most unusual to come out of World War II. Although German-Americans were America’s largest ethnic group, and German-Americans—including thousands of native-born Germans—fought bravely in all theaters, there are few full first-person accounts by German- Americans of their experiences during the 1930s and 1940s. Drawing on his correspondence and on oral histories and interviews with Korf, Patricia Kollander paints a fascinating portrait of a privileged young man forced to flee Nazi Germany in 1937 because the infamous Nuremburg Laws had relegated him to the status of “second-degree mixed breed” (Korf had one Jewish grandparent). Settling in New York City, Korf became an FBI informant, watching pro-Nazi leaders like Fritz Kuhn and the German-American Bund as they moved among the city’s large German immigrant community. Soon after, he enlisted in the U.S. Army, serving in Germany as an intelligence officer during the Battle of the Bulge, and as a prisoner of war camp administrator. After the war, Korf stayed on as a U.S. government attorney in Berlin and Munich, working to hunt down war criminals, and lent his expertise in the effort to determine the authenticity of Joseph Goebbels’s diaries. Kurt Frank Korf died in 2000. Kollander not only draws a detailed portrait of this unique figure; she also provides a rich context for exploring responses to Nazism in Germany, the German-American position before and during the war, the community’s later response to Nazism and its crimes, and the broader issues of ethnicity, religion, political ideology, and patriotism in 20th-century America. Patricia Kollander is Associate Professor of History at Florida Atlantic University. She is the author of Frederick III: Germany’s Liberal Emperor. “I Must Be a Part of This War” is part of her ongoing research into the experiences of some fifteen thousand native-born Germans who served in the U.S. Army in World War II. John O'Sullivan was Professor of History at Florida Atlantic University.

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The title of this book echoes a phrase used by the Washington Post to describe the American attempt to kill Saddam Hussein at the start of the war against Iraq. Its theme is the notion of targeting (skopos) as the name of an intentional structure in which the subject tries to confirm its invulnerability by aiming to destroy a target. At the center of the first chapter is Odysseus’s killing of the suitors; the second concerns Carl Schmitt’s Roman Catholicism and Political Form; the third and fourth treat Freud’s “Thoughts for the Times on War and Death” and “The Man Moses and Monotheistic Religion.” Weber then traces the emergence of an alternative to targeting, first within military and strategic thinking itself (“Network Centered Warfare”), and then in Walter Benjamin’s readings of “Capitalism as Religion” and “Two Poems of Friedrich Hölderlin.”

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How did Japan and the United States end up at war on December 7, 1941? What American decisions might have provoked the Japanese decision to attack Pearl Harbor? In this classic study of the run up to World War II, Utley examines the ways domestic politics shaped America’s response to Japanese moves in the Pacific.

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Back in print after ten years, this unique book brings together 141 speeches, speech excerpts, letters, fragments, and other writings by Lincoln on the theme of democracy. Selected by leading historians, the writings include such standards as the Emancipation Proclamation and the Gettysburg Address, but also such little-seen writings as a letter assuring a general that the President felt safe—drafted just three days before Lincoln’s assassination. In this richly annotated anthology, the writings are grouped thematically into seven sections that cover politics, slavery, the union, democracy, liberty, the nation divided, and the American Dream. The introductions are by well-known historians: Gabor Borritt, William E. Gienapp, Charles B. Strozier, Richard Nelson Current, James M. McPherson, Mark E. Neely, Jr., and Hans L. Trefousse. In addition, each section’s title page displays a photograph of Lincoln from the time period covered in that section, with a paragraph describing the source and the occasion for which the photograph was made.

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This third volume in the pioneering series, International Humanitarian Affairs, goes beyond the practical to address fundamental questions at the heart of humanitarian actions. How do different religious, cultural, and social systems—and the values they support—shape humanitarian action? What are the bases of caring societies? Are there universal values for human well-being? International experts come face to face with the assumptions about human dignity and social justice that guide efforts to rescue and repair communities in crisis. The original essays explore mandates for humanitarian action in religious traditions, and codes of conduct for the media, military, medicine, and the academy in relief efforts. They explore threats to human welfare from terrorism and gender exploitation and assess international law, the media, and the politics of civil society in a world of war, conflict, and strife. The contributors: Kofi Annan, Avery Cardinal Dulles, S.J., Rabbi Harlan J. Wechsler, H.R.H. Prince El Hassan Bin Talal, Francis Mading Deng, Maj. Gen. Timothy Cross, Joseph O’ Hare, S.J., Tom Brokaw, Eoin O’Brien, M.D., Jan Eliasson, Timothy Harding, M.D., Paul Wilkinson, Larry Hollingworth, Nancy Ely-Raphel, John Feerick, Michael Veuthey, Edward Mortimer, Kathleen Newland, Peter Tarnoff, Richard Falk, and the editor.

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From Chaplin’s brilliant use of Wagner in The Gold Rush to the Bach chorale closing Scorsese’s Casino, classical music has played a fascinating role in movies. Dean Duncan provides a fresh critical survey of the aesthetics of classical music in film. Exploring tensions between high art and commercial culture, Duncan examines how directors quote themes and classical passages in genres ranging from the Soviet avant garde to Hollywood romances. Drawing on film theory, musicology, and cultural criticism, he clarifies the connections between two very different art forms.

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One of our most distinguished thinkers, Adriaan Peperzak has masterfully explored the connections between philosophy, ethics, religion, and the social and historical contexts of human experience. He offers a personal gathering of influences on his own work as guides to the uses of philosophy in our search for sense and meaning. In concise, direct, and deeply felt chapters, Peperzak moves from Plato, Plotinus, and the Early Christian theologians to Anselm, Bonaventure, Descartes, Pascal, Leibniz, Hegel, and Levinas. Throughout these carefully linked essays, he touches on the fundamental ideas-from reason and faith to freedom and tradition-that inform the questions his work has consistently addressed, most specifically those concerning philosophy as a practice.

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In the third book in the trilogy that includes Reduction and Givenness and Being Given. Marion renews his argument for a phenomenology of givenness, with penetrating analyses of the phenomena of event, idol, flesh, and icon. Turning explicitly to hermeneutical dimensions of the debate, Marion masterfully draws together issues emerging from his close reading of Descartes and Pascal, Husserl and Heidegger, Levinas and Henry. Concluding with a revised version of his response to Derrida, In the Name: How to Avoid Speaking of It, Marion powerfully re-articulates the theological possibilities of phenomenology.

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Beth Hawkins focuses on the problematic faith in the works of Kafka, Celan, and Jabès to reevaluate the notions of God and covenant in light of Nietzsche's "death of God" hypothesis. the divine-human relation. In Reluctant Theologians, she shows that Kafka, Celan, and Jabès offer as a testament, as three unique instances of Kiddush Ha-Shem (sanctification of the divine name), to a divine source that persists at the same time as it is being continuously reconstituted in the moment of writing. What connects Kafka, Celan, and Jabès to a postmodern philosophy is their shared belief that a specifically Jewish ethic can serve as a model for a universal ethic.

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What does it mean to give a “gift”? In this timely collection, distinguished anthropologists—Maurice Godelier, George Marcus, Stephen Tyler—and philosophers—Mark C. Taylor, John D. Caputo, Jean-Joseph Goux and Adriaan Peperzak, explore an enigma that has disturbed contemporary philosophers from Marcel Mauss to Jacques Derrida. The essays included in the volume: Some Things You Give, Some Things You Sell, But Some Things You Must Keep for Yourselves: What Mauss Did Not Say about Sacred Objects by Maurice Godelie. The Gift and Globalization: A Prolegomenon to the Anthropological Study of Contemporary Finance Capital and Its Mentalities by George Marcus Capitalizing (on) Gifting by Mark C. Taylor “Even Steven” or “No Strings Attached” by Stephen Tyler Mothering, Co-muni-cation and the Gifts of Language by Genevieve Vaughan The Time of Giving, the Time of Forgiving by John D. Caputo Seneca against Derrida: Gift and Alterity by Jean-Joseph Goux Giving by Adriaan Peperzak

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Samuel Dresner, a former student and lifelong friend of Heschel’s, gives a personal insight into his life and views into the Hasidic movement and the important concept of halakha.

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Justice Lewis F. Powell, Jr. is an absorbing and readable biography of one of the most important Supreme Court Justices since World War II.

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This long-awaited book is the first English-language edition of.Simon’s first book, Critique de la connaissance morale (1934). Not only does this work clarify the first stages of Simon’s intellectual career, it is also a major contribution to moral philosophy. A Critique of Moral Knowledge addresses fundamental issues. How does moral knowledge differ from other practical knowledge? What is the relationship between the moral sense, moral philosophy, and cognition in action? Is politics moral philosophy or simply a neutral technique? This elegant translation will be an important contribution to the conversation on philosophy, politics, religion, and ethics.

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The book provides an account of many Jesuits, from the time of St. Ignatius to the 1990’s, who have been incarcerated around the world for their faith. It is divided into chapters that deal with specific themes related to their imprisonment. The principal themes are: prayer as a key element in survival, arrest and trial procedures, the experience of suffering, Mass, the daily order of prison life, forced labor, ministry to other prisoners, guards, prisoners who became Jesuits while imprisoned, community in prison, and voluntary incarceration. This is the first book to examine the experience of incarcerated Jesuits around the world and down through the centuries from the standpoint of these various themes. Much of the material is by the Jesuits themselves, in letters, autobiographical fragments and other sources—including obscure publications long out of print. The result is a gathering together of these pieces and fragments into a coordinated whole, with commentary on their significance in the context of the political and cultural situations of their time—situations that were generally the immediate cause of the Jesuits imprisonment, whether in Elizabethan England or in Communist China and Russia. A chart of imprisoned Jesuits by country of incarceration at the beginning, and a glossary of names at the back (as well as an index), will help the reader to keep track of the names of the many Jesuits who figure in the book.

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The Trespass of the Sign offers a clear and thorough account of the relations between deconstruction and theology. Kevin Hart argues that, contrary to popular thought on the topic, deconstruction does not have an antitheological agenda. Rather, deconstruction seeks to question the metaphysics of any theology. Hart pays particular attention to mystical theology as nonmetaphysical theology.

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In recent years, there has been a remarkable resurgence of interest in classical conceptions of what it means for human beings to lead a good life. Although the primary focus of the return to classical thought has been Aristotle’s account of virtue, the ethics of Aquinas has also received much attention. Our understanding of the integrity of Aquinas’s thought has clearly benefited from the recovery of the ethics of virtue. Understood from either a natural or a supernatural perspective, the good life according to Aquinas involves the exercise not just of the moral virtues, but also of the intellectual virtues. Following Aristotle, Aquinas divides the intellectual virtues into the practical, which have either doing (prudence) or making (art) as an end, and the theoretical or speculative, which are ordered to knowing for its own sake (understanding, knowledge, and wisdom). One of the intellectual virtues, namely, prudence has received much recent attention. With few exceptions, however, contemporary discussions of Aquinas ignore the complex and nuanced relationships among, and comparisons between, the different sorts of intellectual virtue. Even more striking is the general neglect of the speculative, intellectual virtues and the role of contemplation in the good life. In Virtue’s Splendor Professor Hibbs seeks to overcome this neglect, approaching the ethical thought of Thomas Aquinas in terms of the great debate of antiquity and the Middle Ages concerning the rivalry between the active and the contemplative lives, between prudence and wisdom as virtues perfective of human nature. In doing so, he puts before the reader the breadth of Aquinas’s vision of the good life.

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The first edition of this clear introduction to the major aspects of the work of Schillebeeckx was hailed as “an indispensable handbook of Schillebeeckx’s theology.” This revised edition includes a new essay on God and creation, and presents a never before published reflection of Schillebeeckx speaking about God today.

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This is a biography of John Emory Bryant, a veteran of the Civil War who became a Carpetbagger in Georgia during the Reconstruction era. A member of the Eighth Maine Infantry Regiment during the Civil War, Bryant fought at the Battle of the Crater. After his service in the war, he returned to Maine to study law. But, before he finished his degree, he was contacted by his former commander and friend, General Rufus Saxton, to join him in "new work . . . among former slaves in the South" with the Freedmen’s Bureau, an organization designed to protect and assist the newly freed slaves.

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Flannery O'Connor and the Mystery of Love interprets O'Connor's perplexing fiction on its own terms. By stepping back from prevailing controversies, this seminal study takes the pleasure of turning to the short stories and novels themselves and forming an impression of them while seeking the answers to such questions as they necessarily suggest themselves. This goal inevitably entails a consideration of the hardness and violence that are the hallmark of O'Connor's genius. That severity for Giannone is inseparable from O'Connor's recounting, in her words, "the action of grace." God's bounty can leave its beneficiaries with some very real handicaps. Grace in this fiction can make the blood run cold; it can do real injury to the body; and it can annihilate. These devastations paradoxically prepare the characters to receive and give compassion. In its numerous and disturbing forms, the coupling of violence and hardship with divine favor marks the mature nature of O'Connor's Christianity. Suffering is found at heart of love and is its hidden face, agonized and abandoned. This is a love that is an anomaly and an enigma, for the wracked human body holds the glimmer of good omen. Flannery O'Connor and the Mystery of Love traces the evolution of these gaping wounds of love to show how they present the same challenge to her readers as to her characters, all of whom must learn that we are worth what our love is worth.

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The King's Ranger explores not only military history but also such aspects of the American past as colonial migration, upheaval in the backcountry... and the formation of new settlements in the Caribbean.

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Marion Pindsdorf’s prescription to prevent a corporate disaster is: "when public health and safety are involved, tell it all and tell it fast." This book is a guide for companies large and small for surviving a public crisis. It is a battle tested guide written by a veteran public relations expert that is packed with information on working with the media during a corporate public crisis. Pindsdorf uses specific cases as examples of how to and how not to handle public relations during a crisis.

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Head and Heart proposes a theory of a triune consciousness formed by the heart and mind, composed of an equal partnership of reason, will, and affection. Professor Tallon sets out asking whether and how affective consciousness fits into this triad. By first defining affection in terms of intentionality (as the theory of a triune consciousness is possible only when affectivity has been shown to participate in intentionality), he argues that affection, in its full scope of passion, emotion, and mood, earns a place equal to cognition and volition as a constituent of the human consciousness. Tallon accomplishes his task by proving the existence of affectivity as a distinct kind of consciousness inseparable from the other two, by showing precisely how affection works, how it operates in synthesis with reason and will, and, finally, by offering a new concept of a triune consciousness as paradigm for the human mind.

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John E. Smith has contributed to contemporary philosophy in primarily four distinct capacities; first, as a philosopher of religion and God; second, as an indefatigable defender of philosophical reflection in its classical sense ( a sense inclusive of, but not limited to, metaphysics); third, as a participant in the reconstruction of experience and reason so boldly inaugurated by Hegel then radically transformed by the classical American pragmatists, and significantly augmented by such thinkers as Josiah Royce, William Earnest Hocking, and Alfred North Whitehead; fourth, as an interpreter of philosophical texts and traditions (Kant, Hegel, and Nietzsche no less than Charles Peirce, William James and John Dewey; German idealism as well as American; the Augustinian tradition no less than the pragmatic). Reason, Experience, and God provides an important and comprehensive look at the work of John E. Smith by collected essays which each address aspects of his life-long work. A response by John E. Smith himself draws a line of continuity between the pieces.

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In this study of Martin Buber's life and work, Donald Moore focuses in on Buber's central message about what it means to be a human being and a person of faith.

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These collected essays demonstrate the variegation of the religious imagination. By examining the works of philosophers, theologians and novelists, the essays seek to answer the question Jesus asked his disciples, "who do you say that I am?"

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This collection of essays aims to mark a place for American philosophy as it moves into the twenty-first century. Taking their cue from the work of Peirce, James, Santayana, Dewey, Mead, Buchler, and others, the contributors assess and employ philosophy as an activity taking place within experience and culture. Within the broad background of the American tradition, the essays reveal a variety of approaches to the transition in which American philosophy is currently engaged. Some of the pieces argue from an historical dialogue with the tradition, some are more polemically involved with American philosophy’s current status among the contemporary philosophical "schools," and still others seek to reveal the possibilities for the future of American philosophy. In thus addressing past, present, and future, the pieces, taken together, outline a trajectory for American philosophy that reinvents its importance from a new angle of vision.

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In his preceding work, Soundings in Augustine's Imagination, Father O'Connell outlined the three basic images Augustine employs to frame his view of the human condition. In the present study, he applies the same techniques of image-analysis to the three major "conversions" recounted in the Confessions. Those conversions were occasioned, first, by Augustine's youthful reading of Cicero's Hortensius, then by his reading of what he calls the "books of the Platonists," and finally, most decisively, by his fateful reading in that Milanese garden of the explosive capitulum, or "chapterlet," from St. Paul's Epistle to the Romans. Dissection of Augustine's imagery discloses a chain of striking connections between these conversions. Each of them, for instance, features a return to a woman - now a bridal, now a maternal figure, and finally, a mysterious stand-in for Divine Wisdom, both bridal and maternal. Unsurprisingly, conversion-imagery also provokes a fresh estimate of the sexual component in Augustine's religious biography; but the sexual aspect is balanced by Augustine's insistent stress on the "vanity" of his worldly ambitions. Perhaps most arresting of all is Father O'Connell's analysis showing that the text that Augustine read from Romans consisted of not only two, but four verses: hence the dramatic procession of images which make up the structure of the Confessions, Book VII; hence, too, the presence, subtle but real, of those same image-complexes in the Dialogues Augustine composed soon after his conversion in A.D. 386.

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Lisio re-examines the events surrounding the 1932 Bonus March on Hoover's White House by outraged veterans. Included is an incisive look at the protective motives of Hoover himself and how the president came to be vilified for the actions of MacArthur. The general's retaliation against the veterans was based on a supposed communist threat - which subsequent investigation failed to confirm - yet Hoover could never extract himself politically from the storm of controversy following the event.

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This standard work in thanatology is updated with ten essays new to the second edition, and features a new introduction by Donnelly. The collection addresses certain basic issues inherent in a philosophy of death.

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Ranging from the critical and adversarial to the credulous and celebratory, this collection of articles calculates a running tab of persistent Israeli preoccupations, chiefly, coming to terms with Palestinians, and the conditions facing women in the Jewish state. The essays are not so much "confessional" as they are intelligently and sensitively written in Chertok's own personal voice. Indeed most of his preoccupations are poignant observations are born of the daily quirks, vexations, and beguilements of many years spent awakening and lyind down inside a very particular town in the Negev. In the concluding section of his work, Chertok self-admittedly risks "the saline fate of the Lot's spouse" by concluding with several backward glances at the American Jewish community. In different form, portions of Israeli Preoccupations have appeared in a variety of journals, including Challenge, Congress Monthly, Hadassah, The Jerusalem Post, Jewish Frontier, The Jewish Review, Midstream, The Nation, The New York Times, and Tikkun.

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In this classic work, Adler explores how man differs from all other things in the universe, bringing to bear both philosophical insight and informed scientific hypotheses concerning the biological and behavioral characteristics of mainkind. Rapid advances in science and technology and the abstract concepts of that influence on man and human value systems are lucidly outlined by Adler, as he touches on the effect of industrialization, and the clash of cultures and value systems brought about by increased communication between previously isolated groups of people. Among the other problems this study addresses are the scientific achievements in biology and physics which have raised fundamental questions about humanity's essential nature, especially the discoveries in the bilogical relatedness of all living things. Thrown into high relief is humanity's struggle to determine its unique status in the natual world and its value in the world it has created. Ultimately, Adler's work develops an approach to the separation between scientific and philosophical questions which stands as a model of thought on philosophical considerations of new scientific discoveries and its consequences for the human person.

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A companion volume to On Understanding Understanding, this second edition incorporates corrections to the previous text and includes new readings. The works collected in this volume are mainly from the British Empiricists. The breadth of the selection is not so diverse that the pieces cannot be readily understood by a newcomer to Epistemology, they have a logical progression of development (from Locke to Berkeley to Hume), and all of the philosophers whose work is represented have had great influence on contemporary Anglo-American philosophy. In the Introduction, Potter sets the selections in their historical context and urges the readers to form their own viewpoint in terms of the period’s contribution to the advancement of culture, politics, and society. He gives a concise summary of the Enlightenment period, demonstrating how and why Rationalism and Empiricism came about, and challenges the reader not to simply note the points of disparity between the two schools, but to notice the similarities of their common assumptions – both substantive and methodological. Readings in Epistemology, Second Edition is an excellent classroom tool. A biographical note on the philosopher, and list of suggested books for further study, heads each of the readings. Study Questions which stimulate discussion, are at the end of each piece.

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The Church and Social Reform studies the nature and extent of Athanasios’ social reforms and political involvement during his two tenures on the patriarchal throne of Constantiople. The traditional influence, power, and authority that resided in the patriarchate of Constantinople made the involvement of an aggressive patriarch in the social affairs of the empire virtually inevitable.

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Edward Geary Lansdale (1908-1987) truly became a legend in his own time. His mission to the Philippines in the early 1950s as an Air Force officer and CIA agent resulted in the defeat of the communist-led Hukbalahap movement and the subsequent election of Ramon Magsayay, arguably the most popular president that the people of the Philippines have known.

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Through an in-depth study of four key figures – Pierre Rousselot, Joseph Marechal, Jacques Maritain, and Etienne Gilson – From Unity to Pluralism traces the evolution of Thomism in the first half of the twentieth century. Through their work, Thomisism encountered contemporary thought and rediscovered its authentic roots, and the ideal of a univocal, unitary doctrine of Scholastic truth embodied in the unambiguous teachings of Thomas Aquinas, which had inspired the Thomist revival at the end of the nineteenth century, gradually gave way. The result is the emergence of pluralism within the system itself and the independent development of the theologies of Karl Rahner and Bernard Lonergan.

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This book rounds off Robert O’Connell’s study of St. Augustine’s view of the human condition, begun is St. Augustine’s Early Theory of Man, A.D. 386-391, and continued in St. Augustine’s Confessions: The Odyssey of Soul. The central thesis of the first book, and guiding hypothesis of the second, proposed that Augustine thought of us, in “Plotinian” terms, as “fallen souls,” and that in all sincerity he interpreted the teachings of Scripture as reflecting that same view. Professor O’Connell sees the weightiest objection to his proposition as stemming from what scholars generally agree to be Augustine’s firm rejection of that view in his later works. The central contention in this new book is that Augustine did indeed object his earlier theory, but only for a short time. He came to see the text of Romans 9:11, apparently, as compelling that rejection. But, then, his firm belief that all humans are guilty of Original Sin would have left traducianism as his only acceptable way of understanding the origin of sinful human souls. The materialistic cast of traducianism, however, always repelled Augustine. Hence, he struggles to elaborate a fresh interpretation of Romans 9:11, and he eventually finds one that permits him to return to a slightly revised version of his earlier view. That theory, Professor O’Connell argues, is encased in both the De civitate Dei and the final version of De Trinitate.

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This work tells a story about the sea, an American colonial town, and the British. It relates how Newport's dependence on the Atlantic Ocean dominated nearly every aspect of its existence. Newport learned early from its watery surroundings that its survival and prosperity were inextricably linked to commerce. Dependent on a thriving trade, Newporters were willing to explore and combination of routes which suggested a successful return in voyage and investment. Newport's single-minded commitment to commerce produced a society in which people were also dependent on each other. Merchant and dockworker, sailmaker and rope-walk owner developed symbiotic relationships as a result of their common efforts to ensure the success of each voyage. Dependency also extended to social networks where the affluent took responsibility for other members of the community. Because of their dependence on unobstructed trade, Newporters had evaded British customs for generations, using methods which cast some doubt on their commitment to the law. Thus, when it became clear in 1764 that Britain would go to great lengths to enforce new duties, the stage was set for confrontation. In the end, events outstripped the ability of Newport to chart its own course as the violence escalated. The Revolution prematurely ended Newport's golden age and destroyed the town both physically and spiritually. A dependent people had gained independence but at a cost only a few could foresee.

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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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