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

The first document enacted by the Second Vatican Council was its Constitution on the Sacred Liturgy, Sacrosanctum Concilium, and the liturgical reform mandated by that document has probably had a greater impact on the average Catholic than any other action of the Council. That this liturgical reform has not in every respect been the unalloyed success hoped for by the Council Fathers, however, has only been grudgingly recognized. The liturgists and other Church officials responsible for implementing the reforms have had a vested interest in claiming success, even where there was evidence to the contrary. Nevertheless, the many and sometimes abrupt liturgical changes made were bound to affect long-established modes of worship and devotion – not to speak of the drastic move from Latin to the vernacular which came shortly after the Council, and which necessarily entailed radical change in the Church’s worship. In July 2007, Pope Benedict XVI signaled that the liturgical question needed to be revisited when he issued a motu proprio that allowed, some forty-plus years after the end of the Council, a wider celebration of the unreformed pre-Vatican-II Mass in Latin as an “extraordinary” form of the Roman rite. While the pope’s motu proprio was not a repudiation or cancellation of the Vatican II liturgical reforms — as some liturgists feared (and some traditionalists hoped) – it did indicate a sane and sensible papal recognition that liturgy must be developed organically, not “manufactured” by a “committee.” Above all, the pope recognized that the question of the liturgy must be approached realistically in the light of how the reforms have actually worked out, not of how some have imagined that they might or should have worked out. This book by Kenneth D. Whitehead, who has written extensively both on Vatican II and on the liturgy, explains Pope Benedict’s action in its proper context and describes the reactions to it, while making special reference to some of the pontiff’s own extensive previous writings on the liturgy. The author then doubles back to evaluate the Vatican II liturgical reforms generally – how and why they were enacted, what has actually come about as a result of them, and how and why a “reform of the reform” is now called for.

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That the United States is currently in the midst of a serious crisis, even an ideological civil war, which is part of the general and prolonged crisis of Western civilization is obvious to any thoughtful observer. One of the most perceptive observers of the development of this crisis was Gerhart Niemeyer. As a fugitive from Nazi Germany, a devout Christian, and a political theorist who had mastered the philosophical tradition and the Communist worldview, he was particularly well equipped to discern the ways in which the various modern ideologies insidiously erode the substance of truth and order in contemporary society and to seek remedies in the return to the ontological and spiritual roots of order in the Western tradition. The writings collected in this volume, many of which were previously unpublished, are chosen from Gerhart Niemeyer’s essays, conference talks, and letters. The first part, intended to introduce the reader to Niemeyer on a more personal level, includes an unpublished essay describing his experiences in Nazi Germany and in the America that he encountered on his arrival in 1937. Several letters and other short works provide a sense of his character and his deeply Christian view of human life, both of which were essential to his grasp of truth. The second part, “The Loss of Truth,” consists of thirty-seven essays that focus on the destructive effects of ideologies and other manifestations of disorder in the modern world. Several essays provide a sampling of his expert analysis of Communism and the ideological world-view of the American Left, while others discuss the spiritually stifling effects of the modern bureaucratic state and the ideological disorders that have crept into contemporary culture and the understanding of Christianity. Many of these essays are taken from Niemeyer’s National Review column “Days and Works.” The character of Niemeyer’s search for “The Recovery of Truth” appears in the subdivision of the thirty-four essays of the third part under the topics of political theory, education, Conservatism, and Christian faith. Although these essays also consider the loss of truth, they are concerned primarily with the quest for its recovery through faith, divine grace, and a clear-eyed understanding of reality. This section begins with his 1950 work “A Reappraisal of the Doctrine of Free Speech” in which he lucidly analyzes the pitfalls of free speech in an ideological age. Among the other essays included here are works that attest to Niemeyer’s concern for a spiritual renewal in education and his profound respect and admiration for Aleksandr Solzhenitsyn, Edmund Burke, Russell Kirk, and, perhaps above all, St. Augustine. The book includes a bibliography of Niemeyer’s previously published books, pamphlets, essays, and reviews.

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For five centuries, literary treasures had lain dormant in the archives of the Palazzo Tuttofare in Florence. Through a fortunate coincidence they have been recently discovered, and the present work is the result of this find. Contained herein, in fact, is the unedited correspondence – or presented as such – exchanged between Desiderius Erasmus, Thomas More, and Niccolo Machiavelli in 1517–1518. To these letters are added texts which serve, as it were, as annexes of the Prince and of the Utopia.Between these three illustrious writers the discussion, or the quarrel, bears chiefly on two themes: the art of governing on the one hand, and the art of writing on the other. As was to be expected, they battle over the best manner of governing: Erasmus and More on one side, Machiavelli on the other. The confrontation occurs on two terrains in particular: morality and necessity in politics, and the political forms of necessity. In the background of the quarrel is raised the problem of Christianity’s political power, perhaps that of its truth.The second theme is not unrelated to the first. Erasmus, More, and Machiavelli are accomplished writers. Each has several styles at his command, each knows and practices the resources of the art of writing, each intends to read as he should. And so in the margins of their discussion about substance, they argue about the significance of their respective works; they interpret, rightly or wrongly, the others’ manners of writing; they explain their own writing or dodge explanation, they deliver their secret or lead into error. What is at stake is the meaning of these enigmatic works, which are the Prince (1513), the Utopia (1516), and, to a lesser extent, the Praise of Folly (1511). Any lifting of the veil necessitates a golden rule: we cannot grasp the meaning of a work unless we grasp the manner in which it was written. In the case of Erasmus, More, and Machiavelli, cunning has a role to play. The author has taken a leaf from their book. “And from the days of John the Baptist until now, the kingdom of heaven suffereth violence,and the violent bear it away.” – Matthew 11:12

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Jokes, Life after Death, and God has two main tasks: to try to understand exactly what a joke is, and to see whether there are any connections between jokes, on the one hand, and life after death and God, on the other hand. But it pursues other tasks as well, tasks of an ancillary sort. This book devises a general and comprehensive, but brief, theory of jokes. The author begins with critiques of other writers’ views on the subject. 1) Ted Cohen thinks that such a theory is impossible. 2) Ronald Berk, on the other hand, provides just such a theory. And 3) John Morreall provides a general theory of laughter, which may include some things which can be used in a general theory of jokes. 4) Neil Schaeffer, too, provides a general theory of laughter, which makes a big point out of what he calls the “ludicrous context”; but he does include a chapter on jokes. 5) Christopher Wilson offers a general theory of jokes in which he focuses on form and content. And 6) Thomas Werge, in reflecting on the comic, suggests a general theory of jokes which identifies their matter, form, agents, purposes, and beyond these, the underlying shared relational context, which makes it possible for jokes to arise. 7) Bill Fuller’s message is that there is more funniness coming out of two or more heads than out of one, just as Socrates’ message was that there is more clarity coming out of two or more heads than out of one. 8) Umberto Eco feels that monks should laugh, just as ordinary people do; for laughter not only refreshes our seeking spirits, it also illuminates the truth we seek. 9) Simon Critchley, in his reflections on humor, notes that jokes bring on a kind of everyday anamnesis, that they are anti-story stories, that they are like prayers, that they are like philosophy; and that they require a certain underlying context, which is implicitly recognized by both teller and listener, and which renders possible the tension needed to make the punch line work. 10) Martha Wolfenstein, pursuing a psychological analysis of children’s humor, proposes that the underlying motive for telling jokes remains the same from childhood to adulthood, i.e., to transform painful and frustrating experiences so as to extract pleasure from them; and that the agent or productive cause of jokes is the repressing unconscious, as suggested by Freud. As John Morreall has argued, neither the Superiority Theory (as in Plato, Aristotle and Hobbes), nor the Relief Theory (as in Spencer and Freud), nor the Incongruity Theory (as in Kant, Schopenhauer and Kierkegaard) appears to work as a general and comprehensive theory. Moreover, these writers talk more about humor and laughter than about jokes. To be sure, a joke is a type of humor. Thus, to say something about humor is to say something, though of a generic sort, about jokes. Similarly, to say something about the laughter caused by humor is to say something, though generic, about the laughter caused by jokes. Most of the authors considered in chapter one are concerned with jokes, and not only with humor as such. Section 11 of chapter one puts together, out of the combined contributions of these authors, what can be considered the beginnings of, some thoughts toward, a general and comprehensive theory of jokes. This task the author illustrates in a concrete way, by looking at individual jokes of different sorts; not, however, without inviting the reader to enjoy these jokes. The author looks particularly at Jewish jokes, Christian jokes, and Islamic jokes (jokes in three major religious traditions), jokes about philosophy and philosophers (philosophers ought to be able to laugh at themselves and at what they do), yo mama jokes (out of a healthy curiosity), Italian jokes and Slovak jokes, all of which makes for a clearer understanding of exactly what a joke is. The analysis of general theory is then followed by some views on the morality of jokes and joke-telling, and an analysis of the connection between jokes and life after death, on the one hand, and God, on the other. Throughout the book Bobik offers innumerable examples to heighten our understanding and entertain us.

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The past becomes a source of wisdom when the scientific quest for uncovering the roots of things is combined with the humanistic endeavor to make the dead letter come alive in a thoughtful mind. Vague attempts at being “interdisciplinary,” by contrast, merely provide excuses to avoid examining the words set down by the scientific thinkers themselves. If we love wisdom in its wholeness, we must explore the sources of the things that we now take for granted: we must think through the records of the thinking that has demarcated the various fields of study and envisioned what’s to be investigated within them and how it’s to be done. But where shall we start looking for points of view to help us consider what learning is, and what learning has to do with how we live within our world? We couldn’t do better than to climb the two peaks that constitute the subject of this book. these are the classical geometry in which Apollonius presented the conic sections, and that modern transformation over which Descartes presided at its inception. In this effort, a useful link between our two primary texts is provided by examining some work done by Diophantus, by Pappus, and by Viète. While the study of these writings is a formidable enterprise indeed, the two volumes of Insights and Manipulations, offering clear guidance and abundant help, greatly alleviate the requisite labor.

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Gained Horizons takes up Pope Benedict XVI’s invitation, issued in his lecture at the University of Regensburg, to enter into the dialogue of cultures by “broadening our concept of reason” to “once more disclose its vast horizons.” Benedict placed in the foreground the notion of God as acting with reason, and said of “this great logos, this breadth of reason,” that “to rediscover it constantly is the great task of the university.” Contributors include Jean Bethke Elshtain, Peter Lawler, R. R. Reno, Glenn Arbery, and Nalin Ranasinghe.

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The Liberty for which Patriot Patrick Henry was willing to die was more than a rhetorical flourish. The American Patriots and Founders based their ideas about Liberty upon almost 200 years of experience on their own as well as the heritage of English Common Law and even back to the natural order of Thomas Aquinas, not to mention the philosophy of Aristotle and the Biblical Exodus of the Israelites from Egypt. In over 50-years of scholarship Ellis Sandoz has researched, documented and contemplated the governance of man throughout the ages. The erudition brought to bear in this compact tome reflects a depth and breadth of learning that illuminates the subject with dazzling insight. Yet, he always reminds us that principles of Liberty are readily comprehensible to the common man. Sandoz worries that the present day adherence to political correctness limits our response to obviously murderous terroristic movements. He attacks academia for ignoring the spiritual nature of existence and events. He even chastens “social dogoodism” when it is provided instead of, rather than as a reflection of, spiritual nourishment. The book revolves around the motivation and context of the American Founding and drives home its relevance to contemporary living. The Founders fought against tyranny that attempted to control their physical and spiritual lives. Unjust governance was deemed to be without authority. Aristocrats and commoners ultimately must answer to the Final Authority. These concepts are reflected in the Declaration of Independence: “all men are created equal and they are endowed by their Creator with certain unalienable rights — that among these are life, liberty and the pursuit of happiness.” Sandoz is not only a scholar, but a grandfather; his words will engender Liberty for future generations.

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In The Coming Death and Future Resurrection of American Higher Education, Dr. Richard Bishirjian describes how, beginning in 2000, he founded Yorktown University and immediately confronted barriers designed to block entrance of his University from operating as a low cost, regionally accredited, high tech, Internet university. Dr. Richard Bishirjian’s book is a Cri de Coeur in which he passionately criticizes the higher education Establishment and laments the loss of millions of dollars of investor’s equity and twelve years of work and sacrifice. Unlike any other study of American higher education, Bishirjian tells all, names names, and exposes how the education Establishment imposes tuition costs that force parents and students into crippling debt. All is not lost, however. The experience of founding and operating a high technology university enables him to reveal this about American Higher Education: 1. How Tuition Debt is Hurting our College Students 2. Why American Higher Education operates as a Cartel 3. The Terrible Cost of Accreditation and U.S. Government Regulations 4. How “Regional Accreditation” Assures “Creative Destruction” 5. Why One Thousand Colleges may be Forced to Close by 2022 6. The Destructive Growth of Federal Control of Higher Education 7. The South’s “Legacy of Suppression” in regulating Higher Education 8. How “Smart Money” Bought Colleges and Why They left the U.S. 9. How U.S. Secretary of Education, Margaret Spellings, destroyed the Liberal Arts 10. How Robert Shireman made For-Profit Higher Education a “Class Enemy 11. How Little it Costs to create an Internet University 12. Differences between Distance and. Classroom Learning 13. Thirteen Ways to reform American Higher Education

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n this book – an expanded version of his 2014 University of Dallas Aquinas Lecture – Father Robert Spitzer audaciously combines the intellectual legacies of two Catholic priests, St. Thomas Aquinas and Monsignor Georges Lemaître. Living in the thirteenth century, Thomas Aquinas ardently believed that, as he wrote in the Summa contra gentiles, “truth which human reason is naturally endowed to know cannot be opposed to the truth of the Christian faith.” But human reason has made many advances since Thomas’s days. One of them is the Big Bang theory, which Georges Lemaître, professor of physics at the Catholic University of Louvain, discovered in 1927. According to this theory, the universe as we know it began billions of years ago with an unimaginably powerful explosion. Is Thomas’s metaphysical vision of the universe, which includes the existence of a Creator who made and ordered the cosmos, compatible with contemporary cosmology? That is the question which Father Spitzer addresses in this book.

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One of a pair of books selected from Stanley Rosen’s career as a philosopher, scholar, and teacher over the last half of a century. They represent both the vast range of his learning in the most important philosophers of the tradition and the daring and penetration of his exploration of the fundamental philosophical questions. Yet the essays are written with an accessibility that is an expression of Rosen’s thesis that our ordinary experience and speech provides the only stable ground for understanding and evaluating extraordinary thought and experiences. Rosen proposes that only a qualified Platonism in which the preservation of the link between the good and the rational on the everyday level was preserved on the philosophical level, can do justice to our experience of ourselves. The notions of form and intuition play a central role in his proposal to preserve the spontaneity of the soul and the heterogeneity of its objects. The essays were originally written for a variety of purposes: there are panoramic reviews of his philosophical intentions, intricate analyses of fundamental problems, challenging interpretations of classical texts, reviews of other authors, and informal commentaries on the state of philosophy in our time. Taken together these essays provide a key to the some of the most decisive questions in philosophy and a valuable explication of some the central themes of Rosen’s work. The essays were selected from articles, chapters, and unpublished lectures that were composed over the last five decades. They are distributed into two volumes by their focus upon ancient and modern themes, a convenient division that is not meant to imply a doctrinal chasm. On the contrary, it is one of Rosen’s arguments that those who wish to preserve ancient wisdom are best served by the demonstration of the both parties address the same essential human nature, however much the practical and theoretical demands differ from epoch to epoch.

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The most controversial foundational issue today in both legal philosophy and constitutional law is the relationship between objective moral norms and the positive law. Is it possible for the state to be morally “neutral” about such matters as marriage, the family, religion, religious liberty, and – as the Supreme Court once famously phrased it – “the meaning of life”? If such neutrality is possible, is it desirable? In this volume of essays one of our country’s leading constitutional lawyers answers “no” to both questions. In the first three chapters, Gerard Bradley investigates the central moral justification of punishment, the morality of plea bargaining, and how the criminal justice system should treat the family. These essays reflect both Bradley’s decades as a teacher of criminal law as well as his earlier experience as a trial prosecutor in the Manhattan District Attorney’s Office. The second triptych of papers has to do with the raging controversy over same-sex “marriage,” and the broader movement toward a socially sanctioned orthodoxy about sexual orientation of which the “marriage” movement is one part. These papers reflect the author’s years of philosophical work on the marriage question, as well as his more practical experience as a popular debater and expert witness. Finally, Bradley takes up the questions of religious liberty and how our democratic polity should treat religion. These chapters cover the original meaning of the First Amendment’s Establishment Clause, the role of Catholicism in the post-World War II controversies over movie censorship as they played out in the Supreme Court, and emerging challenges to religious liberty in the 21st century.

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One of a pair of books selected from Stanley Rosen’s career as a philosopher, scholar, and teacher over the last half of a century. They represent both the vast range of his learning in the most important philosophers of the tradition and the daring and penetration of his exploration of the fundamental philosophical questions. Yet the essays are written with an accessibility that is an expression of Rosen’s thesis that our ordinary experience and speech provides the only stable ground for understanding and evaluating extraordinary thought and experiences. Rosen proposes that only a qualified Platonism in which the preservation of the link between the good and the rational on the everyday level was preserved on the philosophical level, can do justice to our experience of ourselves. The notions of form and intuition play a central role in his proposal to preserve the spontaneity of the soul and the heterogeneity of its objects. The essays were originally written for a variety of purposes: there are panoramic reviews of his philosophical intentions, intricate analyses of fundamental problems, challenging interpretations of classical texts, reviews of other authors, and informal commentaries on the state of philosophy in our time. Taken together these essays provide a key to the some of the most decisive questions in philosophy and a valuable explication of some the central themes of Rosen’s work. The essays were selected from articles, chapters, and unpublished lectures that were composed over the last five decades. They are distributed into two volumes by their focus upon ancient and modern themes, a convenient division that is not meant to imply a doctrinal chasm. On the contrary, it is one of Rosen’s arguments that those who wish to preserve ancient wisdom are best served by the demonstration of the both parties address the same essential human nature, however much the practical and theoretical demands differ from epoch to epoch.

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The novel has lost its purpose, Joseph Bottum argues in this fascinating new look at the history of fiction. We have not transcended our need for what novels provide, but we have grown to distrust the culture that allowed novels to flourish. “For almost three hundred years,” Bottum writes, “the novel was a major art form, perhaps the major art form, of the modern world—the device by which, more than any other, we tried to explain ourselves to ourselves.” But now we no longer “read novels the way we used to.”In a historical tour de force—the kind of sweeping analysis almost lost to contemporary literary criticism—Bottum traces the emergence of the novel from the modern religious crisis of the individual soul and the atomized self. In chapters on such figures as Sir Walter Scott, Charles Dickens, and Thomas Mann, he examines the enormous ambitions once possessed by novels and finds in these older works a rebuke of our current failure of nerve.“We walk with our heads down,” Bottum writes. “Without a sense of the old goals and reasons––a sense of the good achieved, understood as progress––all that remains are the crimes the culture committed in the past to get where it is now. uncompensated by achievement, unexplained by purpose, these unameliorated sins must now seem overwhelming: the very definition of a failed culture.” In readings of everything from genre fiction to children’s books, Bottum finds a lack of faith in the ability of art to respond to the deep problems of existence. “the decline of the novel’s prestige reflects and confirms a genuine cultural crisis,” he writes.Linking the novel to its religious origins, Bottum describes the urgent search for meaning in the new conditions of the modern age: “If the natural world is imagined by modernity as empty of purpose, then the hunt for nature’s importance is supernatural, by definition.” the novel became a fundamental device by which culture pursued the supernatural—facilitated by modernity’s confidence in science and cultural progress. Losing that confidence, Bottum says, we lost the purpose of the art: “the novel didn’t fail us. We failed the novel.”Told in fast-paced, wide-ranging prose, Bottum’s The Decline of the Novel is a succinct critique of classical and contemporary fiction, providing guidelines for navigating the vast genre. this book is a must-read for those who hunger for grand accounts of literature, students of literary form, critics of contemporary art, and general readers who wish to learn, finally, what we all used to know: the deep moral purpose of reading novels.

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This book exemplifies Pieper’s skills as a communicator. Despite his concentration on the depths—which, beneath the stormy surface level of life, he is constantly able to plumb—Pieper is able to stage his profoundest thoughts. Here, in a clear and appealing Pieper re-enacts the central meanings of three of Plato’s most famous dialogues, all touching on the central purpose of life: how do we gain by giving, what is love and how do we show it, what is the purpose of our action and where do we find full happiness? In the first of the three plays, Gorgias: Or the Abuse of Words and Power, he is able to vent his concerns about the dishonest use of language for purely political purposes or for purely personal advancement. Socrates contends that gaining power does not lead to happiness, and that, in the end, suffering wrong is to be preferred over doing wrong. In the second of the plays, The Symposium, Socrates sits back and listens to all the speakers say what they understand by Eros, for love is seen here in many forms from the speakers. Then, when his turn comes, he merely reports the wise words which Diotima spoke to him about the highest form of Eros—which is love of that which is beautiful in itself, that “is” eternal, that neither becomes nor passes away. In the third play, The Death of Socrates (from Plato’s dialogue Phaedo) Pieper shows how Socrates’ profound values enable him to face death with equanimity. Even his close disciples and friends (Plato is absent) are nonplussed as they witness his total selfless integrity. Without popularizing, this book succeeds in highlighting some fundamental issues which are not only central to Plato’s thought, but are also shown to be acutely relevant to our current society.

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The Latin word “Docilitas” in the title of this book means the willingness and capacity we have of being able to learn something we did not know. It has not the same connotation as “learning,” which is what happens to us when we are taught something. Docility also means our recognition that we do not know many things, that we need the help of others, wiser than we are, to learn most of what we know, though we can discover a few things by or own experience. This book contains some sixteen chapters, each of which was given to an audience in some college or university setting. They consider what it is to teach, what to read, reading places, libraries, and class rooms. They look upon the duties of a teacher or professor as mostly a delight, because the truth should delight us. In Another Sort of Learning, the subject of what a student “owes” his teacher came up. Here, we look at the other side of the question, what does a teacher or professor “do”? But a professor cannot teach unless there is someone willing to be taught, someone willing to recognize that he needs guidance and help. Yet, the end of teaching is not just the “transfer” of what is in the mind of the professor to the mind of the student. It is when both, student and teacher, behold, reflect on, and see the same truth of things that are. This common “seeing” is the read adventure in which student and teacher share something neither “owns.” Knowledge and truth are free, but each requires our different insights and approaches so that we can finally realize what “teaching” and “being taught” mean to us.

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Why would a priest turn his back on his priesthood and walk away from his religious vocation and its demanding responsibilities? Why did he become a priest in the first place? And how do such men make reparations for their defection? Both Sides of the Altar strives to look at these questions through one such priest’s life, that of Frank Morgan. This book was a “Labor of Love” for Fr. John A. Hardon, s.j., now deceased, who urged him to put pen to paper to tell his story. It traces Frank’s life during the seminary, his life as a priest in the 1940s and 1950s, and as a layperson in the years that follow. Through it Frank walks through his own thought processes as he looks back over 60 years, evoking the raw emotion and feelings of his decision to leave behind his priestly ways, and enter the life of a Lay Person. It compares how he was treated both with kindness and with disdain. His narrative shows his constant persistence in trying to serve the Roman Catholic Church throughout his entire life. Truly showing both sides of the altar as only a man who lived it can tell. Insights into the current plights the Catholic Church faces, as well as poignant observations on solutions are presented in a loving and well told tale through his own voice. Frank’s underlying love of the Church and its teachings are a constant theme as he shares his life story.

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Beauteous Truth explores the inextricable connection between the Good, the True and the Beautiful. It is a book that makes the necessary connections between faith and reason and between theology, philosophy, history and literature. It presents a panoramic overview of Western Civilization, from Homer to Tolkien, and highlights the importance of the great figures of the Catholic cultural revival, including Newman, Wilde, Chesterton, Belloc, and C.S. Lewis. Ranging from Shakespeare to Solzhenitsyn, Beauteous Truth celebrates the marriage of sanity and sanctity, which is the fruit of the indissoluble union of fides et ratio. Early ReviewsWhat we have here is a glorious and compendious portmanteau of – well – of Everything, as it were. We have all long since discovered that Joseph Pearce is a polymath. But he has outdone himself with this volume. The subtitle is the cue: “Faith, Reason, Literature, and Culture.” And the text fulfills that promise. Readers are in for a bracing itinerary that will take them from Greek classicism through the Middle Ages, the Counter-Reformation, the Romantic Movement, and into modernity. The presiding factor in the whole thing is a robust Catholic orthodoxy. The author/guide speaks with both authority and brio. This book qualifies for the “Highly recommended” slot. – Thomas Howard (St. John’s Seminary, Boston, emer.)Joseph Pearce has not only written much on Catholic letters but on the whole tradition of letters in our culture. In this collection, he brings together his wide, amazingly wide reflections and considerations on literature and what it really stands for. While many paths to the highest things might be taken, the literary path is perhaps the most pleasant and the most engaging. Pearce not only draws us out, alerts us to authors who speak to us, but he also opens doors to writers and themes in Catholic and western literature that would be otherwise closed to us without his sensitive guidance and insight. We have here the whole of Pearce where he tells us everything about which he has been thinking. It is a great contribution to our understanding of reality, to the things that are.” – James V. Schall, s.j., Georgetown UniversityThis interdisciplinary collection of essays previously published in such journals as St. Austin Review, First Things, and Chesterton Review provides rich food for thought on an array of topics dealing with the intersection between beauty, truth, culture, and Catholicism. Brief yet pithy, each essay can stand alone, inviting wide ranging meditation on the modern situation in light of history, literature, science, and religion. Taken together, the essays offer an epic sweep of a culture at crossroads urgently needing to reclaim the illumination of Christ. This is a book to savor and return to, time and again. – Dr. Mary Reichardt, Professor of Catholic Studies and Literature, The University of St. Thomas, St. Paul, Minn.

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A hallmark of Western culture is a massive moral confusion, rendering the very idea of virtue “exotic and incomprehensible.” McInerny here drags the conversation back to the beginning, establishing the terms and the tools of what it means to think and to do what is moral. As he asserts, the virtuous life and the moral life are one and the same. To be moral is to be good, and the goodness of one’s acts reflects the fundamentals of thought placed in the service of a pursuit of a virtuous life. Why is the concept of a virtuous life so foreign to many? We do not know the basics of a moral life. As McInerny states, “To be good we have to know what that means.” The two biggest judgments one will make during life pertain to knowing what is good, what is bad, and the difference between the two. This bleeds into a study of morality and ethics when it pertains to concrete acts, but in reality all aspects of our lives bear on these judgments. “Being ethical is not simply a state of mind, it is a state of being, a way of living one’s life that reflects the fundamental principles of ethics [...] [it is one] who lives in a certain way.” Nevertheless, the subject of this book focuses on ethics––namely, the goodness or badness of human acts. McInerny’s great reason for writing this work is to teach the reader that he or she cannot properly tackle ethical questions (even if they are not identified as such) if one is not himself or herself actually ethical (living virtuously). Writing very much as a teacher of teachers, McInerny relies on the foundations of Aristotle and Thomas Aquinas, as well as his late brother, Ralph McInerny, to reiterate the principles of ethics that inform both thought and act. To speak of ethics, then, is to admit a commitment to virtue and how the theoretical distinction of good and bad is necessarily practical. Acting well will lead to thinking better, but McInerny notes that culture has lost sight of the former and thereby the coherency to address ethical questions. Being Ethical aims to correct this disconnect in forty-eight cogent lessons. Being Ethical is fundamentally intended to serve as a sequel to D. Q. McInerny’s Being Logical (Random House, 2004), which has remained in print and has been translated into six languages. Its style lends itself to being used as a textbook in liberal studies. More generally, it is a refreshing presentation of this topic and timely and timeless exhortation to readers of the necessity of a love of virtue for ethical thought. For friends and students of Aristotle, Thomas Aquinas and Ralph McInerny, this book bears a style and manner that is both familiar and much loved.

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Imagine you suddenly find yourself in the control room of a vast technological apparatus, sometime in the future, where you are told that science has satisfied all the needs of all living humans. Furthermore, you learn, the next generation of the species will not be produced in the usual way, but instead by this machine, provided only that somebody push a little red button. The catch: you have to give a reason for pushing it. You hesitate: what do you say? Our own world is more like this scenario than we at first may be inclined to admit, not least in the fact that, mutatis mutandis, we seem to be struggling to come up with a good answer. The problem, says Rémi Brague, is fundamentally a metaphysical one. Now, mention of ‘metaphysics’ in decent society these days is likely to elicit a smile or an unimpressed shrug. If there is a shelf with that label on it in your typical bookstore you are as likely to find guides to crystals, chakras, or hemp care there as you are treatises by Aristotle, Aquinas, or Kant. And, in spite of the ongoing revival of academic interest in metaphysics, it remains a rather specialist domain, a marginal sub-discipline in departments of philosophy, be they analytical or continental in cast. If you should take it too seriously, you’ll lose your bearings in the real world, and you’ll go adrift in some ethereal sea of dreams. It is, in a word, irrelevant – right? Wrong, Brague writes. Sustained reflection on the nature of being, undertaken in the hope that something can indeed be said about it, was for millennia considered to be among the most important of intellectual pursuits, and not without reason. With his characteristic combination of erudition and wit, Brague takes us on a sweeping tour of the discipline’s varying fortunes, from its early Athenian practitioners through its Jewish, Muslim, and Christian heirs, to the chorus of critics who in the last few centuries succeeded in putting an end to its dominance. But the questions that metaphysics was asking, Brague shows, did not disappear with its demise, and so, whether implicitly or explicitly, metaphysics itself has resisted relegation to the history books. For the nature of being, and especially our relationship to it, has continued to haunt its triumphant critics. One quintessentially metaphysical claim above all, as Brague suggests, seems to have horrified them: the doctrine that all that is, insofar as it is, is good. And yet, in rejecting the “convertibility” of the “transcendentals” of being and goodness, critics of the old metaphysics – Voltaire, Kant, Schopenhauer, Nietzsche, Heidegger, Carnap, and Levinas among them – in their own ways offered metaphysical counter-claims, even as they turned increasingly anthropological in their interests. They also raised the stakes. For, whether the denial of the goodness of being can legitimately be attributed some causal responsibility for a world in which our species could rapidly and deliberately ensure its own extinction, this is the world we live in, and that denial does form the basis of the intellectual background from which we tend to begin our speculations. If we need to be able to articulate reasons for our project not to end, then we also need to rethink the rejection that we have come to take for granted. What Brague offers us here is not a narrative of decline, not a Jeremiad, not a nostalgic lament for the thought-world of a bygone era, but a sympathetic outline of some of the major tensions in the philosophical underpinnings of the modernity that we all inhabit. As such, it forms a part of his ongoing effort take modernity “more seriously than it takes itself”, to expose its hidden foundations, and to push it to its logical conclusions. In so doing, he hopes to help clarify where it is that we are going as a species, and to ensure that wherever it is, there is room for us humans in it.

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The Lord God Creator has given us five openings to the physical world around us, that sacramental world in which we swim: hearing, sight, taste, touch, and smell. The experience of each of these senses is sometimes sharp and clean; poignant, evocative, almost unendurable. In the lines of this collection, penned during sixty years, Michael Novak has sought to snatch from the flames of rushing time a few simple pieces, shards, remainders. “All Nature is a Heraclitean Fire,” a real poet wrote. Novak calls himself an amateur. But one who believes, however, that everybody should write poetry, or reach for it. It is the language of our soul. It is concentrated prose.

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George J. Marlin, author of "Fighting the Good Fight: A History of the New York Conservative Party," traces the political and electoral history of American Catholics from the time of Lord Baltimore and the founding of Maryland to the election of George W. Bush. It is an inspiring story of ethnic Catholics who arrived on America's shores with only the clothes on their back to eventually become a significant voice in local and national political affairs.

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The abortion debate has returned. More than forty years have passed since the landmark decision Roe v. Wade, which legalized abortion in the United States. But the abortion debate continues to rage among ethicists and the influencers of society in politics, government, and the arts. Dave Sterrett’s Aborting Aristotle examines these essential differences philosophically, while investigating the naturalistic worldview about humanity that is frequently held by many of the scholarly defenders of abortion. Each year 44 million babies are killed from intentional abortion around the world. 1.29 million babies are aborted right here in the United States. These are not just merely cold statistics: These are human beings . . . real babies. Sterrett reveals the unreasonableness of abortion and argues against abortion even in the difficult circumstances. In the ancient world, infanticide was defended by Plato and Aristotle. Christians who believed in the sacredness of human life stopped infanticide and intellectually argued against the practice. Peter Singer, professor of ethics at Princeton, hopes the time has come for atheists to reassess the morality of infanticide “without assuming the Christian moral framework that has, for so long, prevented any fundamental reassessment” [Peter Singer, Practical Ethics (Cambridge University Press, UK; 1993), 173.] Dave Sterrett takes on Peter Singer, along with other scholarly defenders of abortion, including David Boonin, Michael Tooley, and Judith Jarvis Thomson. Although he is against Aristotle’s teaching in favor of abortion, Sterrett argues that Aristotle had much good in his metaphysical and logical teachings that Western education has forgotten. Sterrett draws upon current scientific knowledge of the human embryo to provide reasons for a restoration of the Aristotelian scholastic philosophical tradition that could help ethicists become more open-minded about the dignity and personhood of unborn human beings.

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A broken family throws formidable stumbling blocks onto the path of life that a society as a whole must traverse. But the stones under the feet of the children in these situations are the most hurtful and most in need of redress. Gabriele Kuby answers the call and does so with an acute sense of responsibility. As a child of divorce and later divorcee, Kuby speaks to herself when she urges the men and women of her generation to consider how failing as spouses we fail as parents, and as such cause the most trouble for our children. Reading Kuby’s analysis of cultural, sociological and biological data, the danger is clear and present. Yet Kuby asserts that, generally, our plight goes unnoticed and is veiled from our eyes. We need to see children for who and what they really are to us, to the family, and society at large. In the words of Fulton Sheen, “Children play a redeemer role in the family. The represent the victory of love over the insatiable ego. They symbolize the defeat of selfishness and the triumph of giving love.” Tragically, children are increasingly less a part of Western culture. This leaves the family, in the best case scenario, an artifact, and in the worst case, a casualty. The topics addressed by Kuby cover towering influences in postmodern family life: Gender politics, the abortion mentality, daycare (“Socialism 2.0”), premature stress, rights of children, digital distractions, pornography, and divorce. A native German, Kuby’s work is, heartbreakingly, as relevant to American society as her own. This European perspective drives home the urgent need to recognize our situation as global and embedded, and one that requires more than political mobilization of mainstream efforts and responses. What really is good and normal, and how to we realize it? Listen to the heartstrings that yearn for true knowledge of oneself, Kuby implores, of God, and how in the surprise of God’s mercy we are guided through life. Kuby backs up this invitation to personal conversion and betterment with hard data.

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Although Aristotle's Poetics is the most frequently read of his works, philosophers and political theorists have, for the most part, left analysis of the text to literary critics and classicist. In this book Michael Davis argues convincingly that in addition to teaching us something about poetry, poetics contains an understanding of the common structure of human action and human thought that connects it to Aristotle's other writings on politics and morality. Davis demonstrates that the duality of Poetics reaches out to the philosopher,writer, and political theorist and shows the importance of the ideal in our imaginings of an goals for the future.

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Søren Kirkegaard and Maurice Blondel are positioned together in a dialogue regarding the vision of the supernatural. Maurice Ashley Agbaw-Ebai draws from this a sharper image of the preeminent place religious experience possesses in human life and thought. Kirkegaard's lament of Christian lack of fervor and Blondel's concern that religion and philosophy no longer interact are both examined and Agbaw-Ebai concludes that they both indicate the same outcome: a "dominant leveling of society" that robs religion of its particularity. This devastates the individual because he is no longer challenged to seek a relationship with God and expose himself to the supernatural. The boundlessness of man must be acknowledged or else his actions will never be understood, and religious experience and philosophy must coexist with mutual reference or self-knowledge will never amount to the discovery of supernatural destiny. And this, asserts Agbaw-Ebai, is the shared urgency of both Kirkegaard and Blondel. Like these philosophers who have preceded him, Agbaw-Ebai exhorts us to never allow the sense of our relation to the supernatural as a settled matter. The philosophy of religion we have inherited does not protect us from having to confront our own subjectivity with autonomy: to be God without God and against God, or to be God with and through God.

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The global pandemic has levied a heavy toll on humanity, but in its wake appears a great opportunity. Amidst what he calls a crisis of modernity, Giulio Maspero points to a phenomenon that can be seen in plain sight. "The absence of personal relationships highlighted by the health crisis exposes the consequences of the modern matrix, which, having lost its Christian element, now risks transforming itself into a digital matrix, substantially configuring itself as a technognosis." Without Trinitarian framework ancient and new idols emerge, as the Covid-19 tragedies have shown. Yet post-pandemic must be a moment of clarity and realism, as we can see how necessary it is that humanity place itself in relation to something beyond. The post-modern journey, however, must be in the spirit of Christian humanism or else any so-called progress will no longer be unable to speak authentically of our humanity. That is to say, the relational dimension of human life will be erased right along with the other ills that plague our earth.

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Kant and Hartmann share a belief that is less common than it once was: that the aim of morality is to guide us toward becoming the best version of ourselves. Morality is not the same as prudence, nor is it a utilitarian calculus about what actions lead to our advantage. Yes, we do need to see what is in front of us, and handle what demands our immediate attention, in accordance with the rules endorsed by our societies. We also need to secure our existence as well as the material flourishing of ourselves and those who depend on us. But focusing exclusively on such issues deflects our consciousness from the high road of morality. [] These essays explore ideas relating to the suffocating and hope-crushing atmosphere of negativity and disorientation in the contemporary world. The message of this collection is that, if we dare to open our eyes and our hearts, we can find that there is much in ourselves and the world that deserves our reverence and our loving gaze. It is not too late to re

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This book is designed for three classes of people: Beginners who want an introduction to philosophy; Those who have already had an introduction to philosophy and who would like to see it in action now applied to a great book written by a great philosophy, but who have never read Plato’s Republic, the most famous and influential philosophy book ever written; Those who have read Plato’s Republic before but did not understand its deepest significance. Why is Plato the best introduction to philosophy? Peter Kreeft has taught philosophy for over 50 years, including one section of a course for beginners every semester. He has tried just about everything possible, and a few new things that are impossible. He has experimented with every one of the many alternative methods available for teaching beginners. (He has A.D.D., so he easily gets bored and likes to try new things all the time.) But he has never found anything nearly as successful as Plato. Plato is the best writer in the history of philosophy. Most philosophers are dull, undramatic, abstract writers. (There are a few other exceptions besides Plato: Augustine, Pascal, Nietzsche, Kierkegaard.) But Plato wrote dramatic dialogues, in which Socrates, his famous teacher, interacts with a great variety of fools. These dialogues are like intellectual swordfights, and even though you know Socrates is going to win, they are exciting because you see his ideas come alive, like a sword in the handoff a master. Plato is a great dramatist, a great poet, and a great psychologist as well as a great philosopher. Nobody else who ever lived combined those four talents as well as Plato did. Apprenticeship to a great master is the best way to learn any art. The student will understand what philosophy is better by watching a master do it than by reading abstract definitions of it from a second-rate philosopher, or by a mere scholar. Concrete examples are always the easiest way to learn things. Plato’s dialogues are the world’s first, and still the best, concrete example of philosophizing. Kreeft introduces his students to this love affair through a great matchmaker, Plato, who is a better teacher than the student will ever meet in the land of the living. In fact, Plato still is in the land of the living. He’s still alive and kicking in his dialogues. He rubs off on those who are wise and humble enough to become a student.

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This edition of Marcel’s inspiring Homo Viator has been updated to includle fifty pages of new materials available for the first time in English, making this the first English-language edition to conform to the standard French edition. Here, Christianity’s foremost existentialist of the twentieth century gives us a prodigious personal insight on ‘man on the way’ that will reinforce and commend our own pilgrimages in hope.“Homo Viator – “Homo Viator – or as Marcel calls him, ‘itinerate man’ – is an outstanding example of the philosophy concerned, not with technical problems, but with the urgent problems of man. Marcel talks to our condition, emphasizing our urgent need of hope, thus discovering beyond the lack of stability the values on which we may depend. “A subtle mind, a dramatist as well as a philosopher, close to the texture of human experience, he goes far beyond current platitudes to show that our Western tradition contains living truths that are as essential to our contemporary life as they were to our ancestors when they discovered them.” – Eliseo Vivas“The theme of Marcel’s Homo Viator is close to the center of all preoccupations: man in his pilgrim condition. With great virtuosity in the use of his own philosophical method, he probes into interpersonal relations and the threat to ethical values. Marcel excels here in his concrete analyses of the attitude of hope, the family community in its temporal and supratemporal aspects, and the forgotten virtue of personal fidelity.” – James Collins

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Before the Second Vatican Council, America’s Catholics operated largely as a coherent voting bloc, usually in connection with the Democratic Party. Their episcopal leaders generally spoke for Catholics in political matters; at least, where America’s bishops asserted themselves in public affairs there was little audible dissent from the faithful. More than occasionally, the immigrant Church’s eagerness to demonstrate its patriotic bona fides furthered its tendency to speak with one voice about national matters, and in line with the broader societal consensus. And, notwithstanding the considerable conflict which Catholics encountered, and generated, in American political life, there was before the Council broad agreement in American culture about the centrality of Biblical morality to the success of Americans’ experiment with republican government.In other words: before the Council, American Catholics’ relationship to the political common good was mediated, somewhat uncritical, and insulated from conflict (both within and without the Church) over such fundamental matters as protection of innocent life, marriage and family life, and (to a lesser extent) religious liberty.This has all changed since the mid-1960s. For the first time in the Church’s pilgrimage on these shores, controversial questions about the basic moral requirements of the political common good are front and center for America’s Catholics. These questions require Catholics to confront matters which heretofore they either took for granted, read off from the background culture, or which they left to the bishops to handle. But the Council Fathers rightly recognized that Jesus calls upon a formed and informed laity to act as leaven in the public realm, to bring Gospel values to the temporal sphere. In this book of essays touching upon Catholic social doctrine, the truth about human equality and political liberty, and religious faith as it bears upon public life and the public engagement of lay Catholics, Gerard Bradley supplies indispensable aid to those seeking to answer Jesus’ call.

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This is a posthumously published collection of Nalin Ranasinghe's sharp analyses of Shakespeare's five heavy dramas: Hamlet, King John, Julius Caesar, King Lear, and Antony and Cleopatra. True to form, Ranasinghe serves up philosophical and literary genius for the reader's benefit and delight. "I will try to claim that Shakespeare offers an esoteric vindication of the human soul itself, not merely poetry, against the looming backdrop of the Counter-Reformation in Europe and the Puritan perversion of English Anglicanism. Neither the Scholasticism of the former nor the fundamentalism of the latter had any sympathy for the claims of men like Bottom or the Bastard to see beyond the confines of scripture and sacred social structures. While poetry could indulge in metaphysical fantasy, it could not take on the status quo without the assistance of more learned allies; this Shakespeare seems to do by his re-telling of Classical and English history. As disingenuous as Bottom (or Erasmus) in this artful use of ignorance and folly to conceal his serious goals, Shakespeare is thus tying poetry to history and giving us an alternate, if playful, account of Western Civilization."

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William of Ockham, the most prestigious philosopher of the fourteenth century, was a late Scholastic thinker who is regarded as the founder of Nominalism – the school of thought that denies that universals have any reality apart from the individual things signified by the universal or general term. Ockham’s Summa Logicae was intended as a basic text in philosophy, but its originality and scope encompass his whole system of philosophy. Yet the paucity of English translations and the structural complexity have made the Summa, until now, almost completely inaccessible.

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Global temperatures have increased since 1880. New data show that solar impacts (radiation and magnetic flux) have increased by the same amount and follow the dips in temperature from 1938 to 1970. The report from the Intergovernmental Panel on Climate Change (IPCC) says that, based upon computer models, increased solar absorption by CO2 and other greenhouse gases (GHG) are overwhelmingly the basis for temperature increases. But zigzag increases in global temperatures do not track with minor straight-line increased energy absorption by GHG. Rather, such increases follow closely the major zigzag changes in solar impacts emanating from our sun, no different from the past millions of years, as has been supported by multiple climatologists and other scientists. In short, if GHG play a role, it is minor in the 0.26% warming since 1880. The sun is responsible for the primary change, and political fixes such as envisaged in the Kyoto Treaty will not change global temperatures measurably but will mean a drastic decrease in worldwide output of goods, with calamitous effects on millions of people who are ill-prepared to suffer immense decreases in their standards of living. John Zyrkowski begins with the irrefutable, uncontested raw data available from government sources on temperature fluctuations, solar impacts of radiation and magnetic flux, and CO[subscript 2] absorption rates. He then uses Excel functions to demonstrate that the IPCC report used by proponents of the human cause of global warming is fatally flawed. The data doesn't provide the answer the IPCC said it would. The evidence is in. Before we go bankrupt, read It's the Sun, Not Your SUV and make up your own mind.

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Originally published in Polish in 2019 by The Lethe Foundation, this book demonstrates the relevance and importance of Paul Elmer More (1864–1937) and Irving Babbitt (1865–1933). Their collective legacy is one of responsible and truly thoughtful living. Their treatment of Humanists and their diagnosis of modernity is an important theme in this work, and the indication of the political consequences of humanism. This is a protreptic book. Its main goal is to encourage people to undertake independent studies or more generally, simply to think independently. If we want to think for ourselves, and not like preprogrammed humanoids, we can’t do so in a vacuum. We have to lean on something. In the Author’s view, the more than century-old writings of Paul Elmer More and Irving Babbitt are perfectly suited to the role of such a support for us, living in the here and now. They make it possible for us to dig ourselves out from underneath the heaps of opinions, “principles” or “theories” that allegedly can’t be rejected, that we’re obliged to follow, but that have a paralyzing and dumbing-down effect on us, making our lives from the outset seems like the dream of a childish old man." ––Taken from the Preface by Pawel Armada

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“The Analytic Thomist,” Rob Koons, delivered the 2021 Aquinas Lecture at the University of Dallas. Here he engages the possibility of a bridge between philosophy and metaphysics proper. Koons boldly lays out his position: without Aristotelian metaphysics, there is no Aristotelian philosophy of nature, and there is no philosophy of nature in Aristotle without acknowledging his natural science. His lecture thus challenges Thomists and their respective approaches to hylomorphism and their all too frequent quickness to discard it. (Koons lays down the gauntlet. if one denies hylomorphism there can be no transubstantiation!) A bonus addition to this volume in the Dallas lecture series is Koon's “Aristotle, god and the Quantum.”

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