Search results for ""University of Notre Dame Press""

In Whose World Order? Andrei P. Tsygankov examines how Russian elites engage American ideas of world order and why Russians perceive these ideas as unlikely to promote a just or stable international system. Tsygankov focuses on Francis Fukuyama’s “end of history” thesis, which argues for the global ascendancy of Western-style market democracy, and Samuel Huntington’s “clash of civilizations,” which drew attention to what Huntington perceived to be an increasingly dominant global disorder. Tsygankov argues that Russian intellectuals received the ideas of these two prominent American scholars critically. Tsygankov traces the reasons for Russian perceptions to the ethnocentric nature of the two sets of ideas and the inability of their authors to fully appreciate Russia’s distinctive historical, geopolitical, and institutional perspectives. Throughout this rich study Tsygankov points to the need for scholars to study cultural perceptions in world politics as a means of eliminating some of the obstacles that stand in the way of a truly global society. He also raises the issue of whether or not intellectuals should accept moral responsibility for the ideas they produce and what implications this may have for international relations theory.

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Among the world’s major literary traditions, Arabic poetry is perhaps unique in that the theme of the hunt runs in a continuous, if uneven, current from the pre-Islamic, oral tradition, dating as far back as the fifth century CE, through the coming of Islam in the seventh century and the Umayyad and 'Abbasid caliphates, ultimately serving as a classical substrate for the radical Modernism of the twentieth century. This striking continuity of theme and motif of the pursuer—the hunter, companions, his steed, hounds, or falcon—and the pursued, whether the prey be oryx, onager, gazelle, hare, quail, or fox, is subject to dramatic transformations of poetic genre, structure, and sensibility throughout the arc of Arab cultural history. Through elegant translations and compelling interpretations, Jaroslav Stetkevych brings this dynamic Arabic tradition fully into the purview of contemporary cultural and humanistic studies. In the chapters of Part I of The Hunt in Arabic Poetry, Stetkevych explores the divergent themes of the heroic and the anti-heroic hunter within the grand genre of archaic Arabic odes and its transformation with the transition to Islam to a poetics of sacrifice and redemption. Part II traces the emergent aesthetics of the free-standing hunt lyric within the courtly culture of the Umayyad and ‘Abbasid caliphates and the transition from description to imagism, concluding with the appearance of the long narrative hunt poem. Part III moves to the high Modernism of twentieth-century Arab free-verse poets and with it the reemergence of the classical theme of the hunt, now as a metaphor for the Modernist poet’s metapoetic pursuit of the poem itself.

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In this ethnography of Catholic religious practice in Fresno, California, David P. Sandell unveils ritualized storytelling that Mexican and Mexican American people of faith use to cope with racism and poverty associated with colonial, capitalist, and modern social conditions. Based on in-depth interviews and extensive field research conducted in 2000 and 2001, Sandell's work shows how people use story and religious ritual (including the Matachines dance, the Mass, the rosary, pilgrimage, and processions) to create a space in their lives free from oppression. These people give meaning to the expression "open your heart," the book argues, through ritual and stories, enabling them to engage the mind and body in a movement toward, as one participant said, "the sacred center" of their lives. Sandell argues that the storytelling represents a tradition of poetics that provides an alternative, emancipatory epistemology. Américo Paredes, for example, defined this tradition in his scholarship of border balladry. According to Paredes, storytelling with ritual elements raises a feature of performance characterized as a convivial disposition and shared sense of identity among people who call themselves Mexican not for national identification but for a cultural one, understood as "Greater Mexico." Sandell contributes to this tradition and achieves an understanding of Greater Mexico characterized by people whose stories and rituals help them find common ground, unity, and wholeness through an open heart.

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Standard accounts of the history of interpretation of Paul’s Letter to the Romans often begin with St. Augustine. As Thomas P. Scheck demonstrates, however, the Commentary on the Epistle to the Romans by Origen of Alexandria (185-254 CE) was a major work of Pauline exegesis which, by means of the Latin translation preserved in the West, had a significant influence on the Christian exegetical tradition. Scheck begins by exploring Origen’s views on justification and on the intimate connection of faith and post-baptismal good works as essential to justification. He traces the enormous influence Origen’s Commentary on Romans had on later theologians in the Latin West, including the ways in which theologians often appropriated Origen’s exegesis in their own work. Scheck analyzes in particular the reception of Origen by Pelagius, Augustine, William of St. Thierry, Erasmus, Cornelius Jansen, the Anglican Bishop Richard Montagu, and the Catholic lay apologist John Heigham, as well as Martin Luther, Philip Melanchthon, and other Protestant Reformers who harshly attacked Origen’s interpretation as fatally flawed. But as Scheck shows, theologians through the post-Reformation controversies of the sixteenth and seventeenth centuries studied and engaged Origen extensively, even if not always in agreement. An important work in patristics, biblical interpretation, and historical theology, Origen and the History of Justification establishes the formative role played by Origen’s Pauline exegesis, while also contributing to our understanding of the theological issues surrounding justification in the western Christian tradition.

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According to Robert John Russell, one of the foremost scholars on relating Christian theology and science, the topic of “time and eternity” is central to the relation between God and the world in two ways. First, it involves the notion of the divine eternity as the supratemporal source of creaturely time. Second, it involves the eternity of the eschatological New Creation beginning with the bodily Resurrection of Jesus in relation to creaturely time. The key to Russell's engagement with these issues, and the purpose of this book, is to explore Wolfhart Pannenberg’s treatment of time and eternity in relation to mathematics, physics, and cosmology. Time in Eternity is the first book-length exposition of Russell’s unique method for relating Christian theology and the natural sciences, which he calls “creative mutual interaction” (CMI). This method first calls for a reformulation of theology in light of science and then for the delineation of possible topics for research in science drawing on this reformulated theology. Accordingly, Russell first reformulates Pannenberg’s discussion of the divine attributes—eternity and omnipresence—in light of the way time and space are treated in mathematics, physics, and cosmology. This leads him to construct a correlation of eternity and omnipresence in light of the spacetime framework of Einstein’s special relativity. In the process he proposes a new flowing time interpretation of relativity to counter the usual block universe interpretation supported by most physicists and philosophers of science. Russell also replaces Pannenberg’s use of Hegel’s concept of infinity in relation to the divine attributes with the concept of infinity drawn from the mathematics of Georg Cantor. Russell then addresses the enormous challenge raised by Big Bang cosmology to Christian eschatology. In response, he draws on Pannenberg’s interpretation both of the Resurrection as a proleptic manifestation of the eschatological New Creation within history and the present as the arrival of the future. Russell shows how such a reformulated understanding of theology can shed light on possible directions for fundamental research in physics and cosmology. These lead him to explore preconditions in contemporary physics research for the possibility of duration, copresence, retroactive causality, and prolepsis in nature.

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Throughout Western civilization, animals have decorated heraldic shields, populated medieval manuscripts, and ornamented baroque pottery. Animals have also been our companions, our correctives, and our ciphers as humanity has represented and addressed issues of authority, cultural strife, and self-awareness as theological, moral, and social beings. In The Wisdom of Animals: Creatureliness in Early Modern French Spirituality, Catharine Randall traces two threads of thought that consistently appear in a number of early modern French texts: how animals are used as a means for humans to explore themselves and the meaning of existence; and how animals can be subjects in their own right. In her accessible, interdisciplinary study, Randall explores the link between philosophical and theological discussions of the nature and status of animals vis-à-vis the rest of existence, particularly humans. In doing so, she provides the early modern backdrop for the more frequently studied modern and postmodern notions of animality. Randall approaches her themes by way of French confessional and devotional literature, especially the works of Michel de Montaigne, Guillaume Salluste Du Bartas, St. François de Sales, and Guillaume-Hyacinthe Bougeant. From these, she elicits contrasting perspectives of animality: rational vs. mystical, representational vs. sacramental, religious vs. secular, and Protestant vs. Jesuit Catholic perspectives.

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When the Spanish invaded the Inca empire in 1532, the cult of the ancestors was an essential feature of pre-Columbian religion throughout the Andes. The dead influenced politics, protected the living, symbolized the past, and legitimized claims over the land their descendants occupied, while the living honored the presence of the dead in numerous aspects of daily life. A central purpose of the Spanish missionary endeavor was to suppress the Andean cult of the ancestors and force the indigenous people to adopt their Catholic, legal, and cultural views concerning death. In her book, Gabriela Ramos reveals the extent to which Christianizing death was essential for the conversion of the indigenous population to Catholicism. Ramos argues that understanding the relation between death and conversion in the Andes involves not only considering the obvious attempts to destroy the cult of the dead, but also investigating a range of policies and strategies whose application demanded continuous negotiation between Spaniards and Andeans. Drawing from historical, archaeological, and anthropological research and a wealth of original archival materials, especially the last wills and testaments of indigenous Andeans, Ramos looks at the Christianization of death as it affected the lives of inhabitants of two principal cities of the Peruvian viceroyalty: Lima, the new capital founded on the Pacific coast by the Spanish, and Cuzco, the old capital of the Incas in the Andean highlands. Her study of the wills in particular demonstrates the strategies that Andeans devised to submit to Spanish law and Christian doctrine, preserve bonds of kinship, and cement their place in colonial society.

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Brazil, the world's fourth largest democracy, has been plagued in recent years by corruption scandals. Corruption and Democracy in Brazil: The Struggle for Accountability considers the performance of the Brazilian federal accountability system with a view to diagnosing the system's strengths, weaknesses, and areas of potential improvement; taking stock of recent micro- and macro-level reforms; and pointing out the implications of the various dimensions of the accountability process for Brazil's democratic regime. The book's essays take a multidimensional approach to the accountability matrix in Brazil. The first section of the book investigates the complex interrelationships among representative institutions, electoral dynamics, and public opinion. In the second section, authors address nonelectoral dimensions of accountability, such as the role of the media, accounting institutions, police, prosecutors, and courts. In the final chapter, the editors reflect upon the policy implications of the essays, considering recommendations that may contribute to an effective fight against political corruption and support ongoing accountability, as well as articulating analytical lessons for social scientists interested in the functioning of accountability networks.

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The Poet and the King, described by the New York Review of Books as “the finest and most perceptive of all the innumerable accounts of La Fontaine,” is being offered for the first time in an English translation. La Fontaine, whose works are still memorized by French schoolchildren, is regarded by Fumaroli, and countless others, as the greatest French lyric poet of the seventeenth century. La Fontaine is best known, however, for his fables and Contes. Marc Fumaroli’s grand study is almost as much about Louis XIV as it is about La Fontaine. He provides a detailed analysis of the absolutist politics and attempts by the king and his ministers to enforce an official cultural style. Fumaroli’s work is a meditation on the plight of the artist under such a ruler during the imposition of a tyrannical, centralized political regime. Of particular interest to Fumaroli is Nicolas Foucquet, whose fall from power is the central event of the book. Foucquet, La Fontaine’s patron, was arrested and imprisoned by order of Louis XIV on false charges of embezzlement and treason. For La Fontaine, the arrest was a disaster. Foucquet had generously supported and protected La Fontaine, who remained loyal to him for decades, helping in his defense and writing pleas for pardon. Many of Foucquet’s associates were arrested. Others, including La Fontaine, prudently left town. During the reign of Louis XIV, the basic role of literature in the eyes of the court was that of an official propaganda machine. The royal cultural policy supported only tragedy and the heroic ode, and demanded works that praised the king. In the years that followed Foucquet’s arrest, La Fontaine had to rely on support from groups unconnected with the government, including Jansenists, Protestants, and the libertine, homosexual circle of the Duc de Vendôme. Fumaroli reads history with an eye on the modern world. His La Fontaine and his Foucquet, his world of free culture in opposition to state power, are models for the liberal vision of the possible role of culture in modern society. The Poet and the King offers not only a captivating history of one of France’s greatest poets, but also carries the message that great literature and art can be created in spite of repressive cultural and political regimes.

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Central to the question of how to promote economic growth in Latin America is the role different types of regimes play in determining economic performance. Guardians of the Nation? challenges conventional wisdom regarding the expected advantages of military rule for economic growth. Glen Biglaiser explains why many military regimes in Latin America have not performed noticeably better than their democratic counterparts. Biglaiser argues that economic policy-making under military regimes is essentially an unintended by-product of the military’s strategy to retain power. Using this premise, he examines the economic performance of regimes in Argentina, Chile, and Uruguay. Biglaiser shows that the appointment of neoliberal economists occurred not because military rulers possessed inherent interest in following market-oriented policies, but because they saw the appointments as a way to solidify their power. Biglaiser’s study also depicts Pinochet’s one-man rule as unique vis-à-vis the military regimes in Argentina and Uruguay. He concludes by demonstrating that his study is also applicable for understanding economic policy choice under democratic rule, and by comparing the similarities and differences between presidential and parliamentary governments.

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Given the largely Eurocentric nature of moral theology in the history of the Roman Catholic Church, what will it take to invest the theological community in the history and moral challenges of the Church in other parts of the world, especially Africa? What is to be gained for the whole Church when this happens in a deep and lasting way? In this timely and important study, Paulinus Ikechukwu Odozor brings greater theological clarity to the issue of the relationship between Christianity and African tradition in the area of ethical foundations. He also provides a constructive example of what fundamental moral theology done from an African and Christian (especially Catholic) moral theological point of view could look like. Following a brief history of the development of African Christian theology, Odozor examines responses of African theologians to African tradition and Christian responses to the reality of non-Christian religions. In a context where the African religious experience and heritage are powerful sources of meaning and identity, Christian evangelization raises questions both about the African primal religions and about Christianity itself and its claims. Odozor takes up the subject of moral reasoning in an African Christian theological ethics and concludes with case studies that show how the African Church has tried to inculturate moral discourse on a religiously pluralistic continent and relate the healing gospel message to African situations. Students and scholars of moral theology and ethics and church leaders will profit from the issues raised in Morality Truly Christian, Truly African.

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What Happened in and to Moral Philosophy in the Twentieth Century? is a volume of essays originally presented at University College Dublin in 2009 to celebrate the eightieth birthday of Alasdair MacIntyre—a protagonist at the center of that very question. What marks this collection is the unusual range of approaches and perspectives, representing divergent and even contradictory positions. Such variety reflects MacIntyre's own intellectual trajectory, which led him to engage successively with various schools of thought: analytic, Marxist, Christian, atheist, Aristotelian, Augustinian, and Thomist. This collection presents a unique profile of twentieth-century moral philosophy and is itself an original contribution to ongoing debate. The volume begins with Alasdair MacIntyre's fascinating philosophical self-portrait, "On Having Survived the Academic Moral Philosophy of the Twentieth Century," which charts his own intellectual development. The first group of essays considers MacIntyre's revolutionary contribution to twentieth-century moral philosophy: its value in understanding and guiding human action, its latent philosophical anthropology, its impetus in the renewal of the Aristotelian tradition, and its application to contemporary interests. The next group of essays considers the complementary and competing traditions of emotivism, Marxism, Thomism, and phenomenology. A third set of essays presents thematic analyses of such topics as evolutionary ethics, accomplishment and just desert, relativism, evil, and the inescapability of ethics. MacIntyre responds with a final essay, "What Next?" which addresses questions raised by contributors to the volume.

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The Chapels of Notre Dame celebrates the university's unique identity as a Catholic academic community where faith is treasured and diverse traditions shared and respected. This stunning large-format collection of over two hundred full-color photographs brings to life the sixty chapels located throughout Notre Dame's beloved campus, many of which are tucked away in little-known settings waiting to be discovered by readers of this volume for the first time. At Notre Dame, chapels are found in a number of academic buildings and in every residence hall. Mass is celebrated daily in some of these halls during term, and it is not uncommon to see students and staff stopping in them for moments of quiet meditation and prayer. The Chapels of Notre Dame captures these sanctuaries, as well as the older chapels, the apsidal chapels of the Basilica, and the Congregation of Holy Cross chapels. The text, by well-known Notre Dame professor Lawrence S. Cunningham, provides a picture of the worship in these chapels along with reflections on the traditions, history, architecture, and art works that adorn them. His brief descriptions evoke a powerful sense of presence, worship, and prayer. Matt Cashore's dramatic photographs include the campus landscape, interiors and exteriors of the chapels, and people worshipping in varied seasons, lighting, and moods. His photographs offer fresh ways to view the charming sloped roof of All Souls Chapel, the large collection of relics assembled from the days of Father Sorin in the Reliquary Chapel in the Basilica of the Sacred Heart, the Holy Cross Chapel in the new Stinson-Remick Engineering Hall, the striking stained-glass windows in the Moreau Seminary Chapel of the Sacred Heart, and the unique chapels in each of the residence halls. For alumni who have participated in baptisms, weddings, anniversary celebrations, prayer services, and other liturgical rites on campus, The Chapels of Notre Dame will not disappoint. Prospective students, members of the Notre Dame family, and friends and supporters who have seen the university only from a distance will get an inside view of one of the most beautiful campuses in the world and a unique contemplative side of Notre Dame.

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Using a dialogue format, contributors to this collection of essays outline key issues in the cultural history of medieval women. Many of the essays in this volume provide compelling evidence that women in Late Antiquity and the Middle Ages achieved an accomplished form of literacy, and became actively involved in literary networks of textual production and exchange. These essays also present new research on questions of the literacy and authorship of historical women. In so doing they demonstrate that medieval women, like many medieval men, did not read and write in isolation, but were surrounded and assisted by both male and female colleagues. The issue of women's ministry is another key theme addressed in this volume. Contributors examine the conditions under which women's spiritual leadership could extend to male-designated roles and mixed audiences. Several essays also address the ways in which late medieval religious women, though hampered by severe official legislation, managed to appropriate to themselves a surprising range of supposedly forbidden ecclesiastical roles. Voices in Dialogue challenges the historical and literary work of modern medieval scholars by questioning traditionally accepted evidence, methodologies, and conclusions. It will push those engaged in the field of medieval studies to reflect upon the manner in which they conceive, write, and teach history, as it urges them to situate historical women prominently within the intellectual and spiritual culture of the Middle Ages.

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In 1996, Guillermo O’Donnell taught a seminar at the University of Notre Dame on democratic theory. One of the questions explored in this class was whether it is possible to define and determine the “quality” of democracy. Jorge Vargas Cullell, a student in this course, returned to his native country of Costa Rica, formed a small research team, and secured funding for undertaking a “citizen audit” of the quality of democracy in Costa Rica. This pathbreaking volume contains O’Donnell’s qualitative theoretical study of the quality of democracy and Vargas Cullell’s description and analysis of the empirical data he gathered on the quality of democracy in Costa Rica. It also includes twelve short, scholarly reflections on the O’Donnell and Cullell essays. The primary goal of this collection is to present the rationale and methodology for implementing a citizen audit of democracy. This book is an expression of a growing concern among policy experts and academics that the recent emergence of numerous democratic regimes, particularly in Latin America, cannot conceal the sobering fact that the efficacy and impact of these new governments vary widely. These variations, which range from acceptable to dismal, have serious consequences for the people of Latin America, many of whom have received few if any benefits from democratization. Attempts to gauge the quality of particular democracies are therefore not only fascinating intellectual exercises but may also be useful practical guides for improving both old and new democracies. This book will make important strides in addressing the increasing practical and academic concerns about the quality of democracy. It will be required reading for political scientists, policy analysts, and Latin Americanists.

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Cicero’s Practical Philosophy marks a revival over the last two generations of serious scholarly interest in Cicero’s political thought. Its nine original essays by a multidisciplinary group of distinguished international scholars manifest close study of Cicero’s philosophical writings and great appreciation for him as a creative thinker, one from whom we can continue to learn. This collection focuses initially on Cicero’s major work of political theory, his De Re Publica, and the key moral virtues that shape his ethics, but the contributors attend to all of Cicero’s primary writings on political community, law, the ultimate good, and moral duties. Room is also made for Cicero’s extensive writings on the art of rhetoric, which he explicitly draws into the orbit of his philosophical writings. Cicero’s concern with the divine, with epistemological issues, and with competing analyses of the human soul are among the matters necessarily encountered in pursuing, with Cicero, the large questions of moral and political philosophy, namely, what is the good and genuinely happy life and how are our communities to be rightly ordered. The volume also reprints Walter Nicgorski’s classic essay “Cicero and the Rebirth of Political Philosophy,” which helped spark the current revival of interest in Cicero the philosopher. Contributors: Walter Nicgorski, J. G. F. Powell, Malcolm Schofield, Carlos Lévy, Catherine Tracy, Margaret Graver, Harald Thorsrud, David Fott, Xavier Márquez, and J. Jackson Barlow.

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The title poem—about a group of schoolchildren illustrating Shelley's "Ode to a Skylark"—ends with the following assertion: "these are the only / lessons they will ever need to learn: that life / is not artifact, but aperture—a stepping into / and a falling away; that to sing is to rise / from the grave of the body. And still / say less than nothing." This idea of the aperture, the gap, the silence that exists between what we want to say and what we actually do say pervades The Curator of Silence. The paradox, of course, is that the creation of art itself makes this gap, as there is always a gulf between the impulse and the gesture, the vision and the poem. Nutter's experience of living for two months in the Antarctic, perhaps the greatest silence and solitude possible on earth, is the archetype of silence whose many dimensions she explores in this volume. She considers both literal, obvious silences—death, abandonment, loneliness, the silence into which lost things vanish—and silences of a more mysterious and paradoxical nature: the (mis)perceptions of childhood, the erasures of addiction and brain damage, the isolation of Antarctic explorers, and the seemingly distant, and often fearsome, lives of animals. In the end, this great silence we batter our hearts against—call it the grave or god or the universe or the intimate silence of the white page—is the silence these poems are singing to and with, not against.

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The sacred and the secular in medieval literature have too often been perceived as opposites, or else relegated to separate but unequal spheres. In Medieval Crossover: Reading the Secular against the Sacred, Barbara Newman offers a new approach to the many ways that sacred and secular interact in medieval literature, arguing that (in contrast to our own cultural situation) the sacred was the normative, unmarked default category against which the secular always had to define itself and establish its niche. Newman refers to this dialectical relationship as "crossover"—which is not a genre in itself, but a mode of interaction, an openness to the meeting or even merger of sacred and secular in a wide variety of forms. Newman sketches a few of the principles that shape their interaction: the hermeneutics of "both/and," the principle of double judgment, the confluence of pagan material and Christian meaning in Arthurian romance, the rule of convergent idealism in hagiographic romance, and the double-edged sword in parody. Medieval Crossover explores a wealth of case studies in French, English, and Latin texts that concentrate on instances of paradox, collision, and convergence. Newman convincingly and with great clarity demonstrates the widespread applicability of the crossover concept as an analytical tool, examining some very disparate works. These include French and English romances about Lancelot and the Grail; the mystical writing of Marguerite Porete (placed in the context of lay spirituality, lyric traditions, and the Romance of the Rose); multiple examples of parody (sexually obscene, shockingly anti-Semitic, or cleverly litigious); and René of Anjou's two allegorical dream visions. Some of these texts are scarcely known to medievalists; others are rarely studied together. Newman's originality in her choice of these primary works will inspire new questions and set in motion new fields of exploration for medievalists working in a large variety of disciplines, including literature, religious studies, history, and cultural studies.

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The "long twelfth century"—1050 to 1215—embraces one of the transformative moments in European history: the point, for some, at which Europe first truly became "Europe." Historians have used the terms "renaissance,""reformation,"and "revolution" to account for the dynamism of intellectual, religious, and structural renewal manifest across schools, monasteries, courts, and churches. Complicating the story, more recent historical work has highlighted manifestations of social crisis and oppression. In European Transformations: The Long Twelfth Century, nineteen accomplished medievalists examine this pivotal era under the rubric of "transformation": a time of epoch-making change both good and ill, a release of social and cultural energies that proved innovative and yet continuous with the past. Their collective reappraisal, although acknowledging insights gained from over a century of scholarship, fruitfully adjusts the questions and alters the accents. In addition to covering such standard regions as England and France, and such standard topics as feudalism and investiture, the contributors also address Scandinavia, Iberia, and Eastern Europe, women's roles in medieval society, Jewish and Muslim communities, law and politics, and the complexities of urban and rural situations. With their diverse and challenging contributions, the authors offer a new point of departure for students and scholars attempting to grasp the dynamic puzzle of twelfth-century Europe.

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Michael H. McCarthy has carefully studied the writings of Bernard Lonergan (Canadian philosopher-theologian, 1904-1984) for over fifty years. In his 1989 book, The Crisis of Philosophy, McCarthy argued for the superiority of Lonergan's distinctive philosophical project to those of his analytic and phenomenological rivals. Now in Authenticity as Self-Transcendence: The Enduring Insights of Bernard Lonergan, he develops and expands his earlier argument with four new essays, designed to show Lonergan's exceptional relevance to the cultural situation of late modernity. The essays explore and appraise Lonergan's cultural mission: to raise Catholic philosophy and theology to meet the intellectual challenges and standards of his time.

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The thirteenth-century logician Lambert of Auxerre was well known for his Summa Lamberti, or simply Logica, written in the mid-1250s, which became an authoritative textbook on logic in the Western tradition. Our knowledge of medieval logic comes in great part from Lambert's Logica and three other texts: William of Sherwood's Introductiones in logicam, Peter of Spain's Tractatus, and Roger Bacon's Summulae dialectics. Of the four, Lambert's work is the best example of question-summas that proceed principally by asking and answering questions on the subject matter. Thomas S. Maloney's translation of Logica, the only complete translation of this work in any language, is a milestone in the study of medieval logic. More than simply a translation, Maloney's project is a critical, comprehensive study of Lambert's logic situated in the context of his contemporaries and predecessors. As such, it offers a wealth of annotation and commentary. The lengthy introduction and extensive notes to the text explain the origin, theoretical context, and intricacies of the text and its doctrines. Maloney also addresses the disputed issues of authorship, date, and place of publication of the Summa Lamberti and makes available to the English-only audience the French, German, and Italian secondary sources—all translated—that are needed to enter the discussion.

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In Monk’s Tale: Way Stations on the Journey, Father Malloy carries forward the story of his professional life from when he joined the Notre Dame faculty in 1974 to his election as president of Notre Dame. His journey in this volume begins with the various administrative responsibilities he undertook on the seminary staff and in the theology department during his early years as an administrator and teacher, and continues through his tenure as vice-president and associate provost, up to the process that led to his selection as Notre Dame’s sixteenth president. He reveals his day-to-day responsibilities and the challenges they presented as well as the ways in which his domestic and international travel gave him a broader view of the opportunities and issues facing higher education. Less time-bound than the first volume, this second volume of Father Malloy's memoirs provides an account of his many commitments as a teacher, scholar, and pastor; as a staff person in an undergraduate residence hall; and as a board member in a wide variety of not-for-profit organizations. His account includes a chapter devoted to his fifteen years as a participant in the process that led to Ex Corde Ecclesiae, Pope John Paul II’s apostolic constitution on Catholic higher education, and its implementation in the United States. Disarming in its candor, laced with anecdotes, and augmented with photographs, Monk’s Tale: Way Stations on the Journey captures the personality and tenacity of a young priest as he assumes ever greater responsibilities on a path toward the presidency of Notre Dame.

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In Dante's Commedia: Theology as Poetry, an international group of theologians and Dante scholars provide a uniquely rich set of perspectives focused on the relationship between theology and poetry in the Commedia. Examining Dante's treatment of questions of language, personhood, and the body; his engagement with the theological tradition he inherited; and the implications of his work for contemporary theology, the contributors argue for the close intersection of theology and poetry in the text as well as the importance of theology for Dante studies. Through discussion of issues ranging from Dante's use of imagery of the Church to the significance of the smile for his poetic project, the essayists offer convincing evidence that his theology is not what underlies his narrative poem, nor what is contained within it: it is instead fully integrated with its poetic and narrative texture. As the essays demonstrate, the Commedia is firmly rooted in the medieval tradition of reflection on the nature of theological language, while simultaneously presenting its readers with unprecedented, sustained poetic experimentation. Understood in this way, Dante emerges as one of the most original theological voices of the Middle Ages. Contributors: Piero Boitani, Oliver Davies, Theresa Federici, David F. Ford, Peter S. Hawkins, Douglas Hedley, Robin Kirkpatrick, Christian Moevs, Vittorio Montemaggi, Paola Nasti, John Took, Matthew Treherne, and Denys Turner.

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This book is a biography of Pope Innocent III. Avoiding the many scholarly controversies concerning the pope, it offers a concise and balanced portrait of the man and his pontificate. Its chronological organization-unusual in biographies of Innocent-enables the reader to see how the pope was usually dealing with many different subjects at the same time, and that the events in one aspect of his life could influence his views of other topics. This structure, together with the thorough documentation, can provide new insights even for scholars well-versed in his pontificate. Written in clear, jargon-free English, the book also gives the students and general reader a good sense of this pope and of the medieval papacy.

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In the 1940s and 1950s The Review of Politics, under the dynamic leadership of Waldemar Gurian, emerged as one of the leading journals of political and social theory in the United States. This volume celebrates that legacy by bringing together classic essays by a remarkable group of American and European émigré intellectuals, among them Jacques Maritain, Hannah Arendt, Josef Pieper, Eric Voegelin, and Yves Simon. For these writers, the emergence of new dictatorial regimes in Germany and Russia and the looming threat of another, even more devastating, European war demanded that one rethink the reigning philosophical perspectives of the time. In their view, the western world had lost sight of its founding principles. Individually and collectively, they maintained that the West could be saved only if its leaders embraced the idea that society should be governed by moral standards and a commitment to human dignity. Since the first issue appeared in 1939, The Review of Politics has influenced generations of political theorists. To complement these essays A. James McAdams has written an introduction that discusses the history of the journal and reflects on the contributions of these influential figures. He underscores the continuing relevance of these essays in assessing contemporary issues. Contributors: A. James McAdams, Desmond Fitzgerald, Jacques Maritain, C. J. Friedrich, Denis de Rougemont, John U. Nef, Aron Gurwitsch, Josef Pieper, Leo Strauss, Eric Voegelin, Hannah Arendt, Russell Kirk, Robert Strausz-Hupé, Waldemar Gurian, Louis de Raeymaeker, Frank O’Malley, Glenn Tinder, and Yves R. Simon.

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In his second short story collection, Bill Meissner explores the consciousness of Cosmos, U.S.A, a small town that is anything but ordinary. Though it has its share of residents intent on keeping the world on an even keel, Cosmos is blessed with a healthy number of eccentrics who are chasing their dreams, idiosyncratic as they may be, or struggling to distinguish themselves as individuals. We meet Duane, hoping to build a replica of Stonehenge with salvaged cars; Norm, the local weatherman, longing to be the first person to film the inside of a tornado; Elmo, a groundskeeper, seeking perfection on his baseball field; and Dolores—convinced Elvis is still alive—attempting to overcome the pain of her husband's desertion. Threaded through the collection are poignant childhood memories told through the voice of Skip Carrigan, a native son, who left and returned years later. Skip's stories chronicle a sometimes tender, sometimes stormy relationship with his father; through Skip's mature perspective, Meissner artfully comments on the growth and change of America itself during recent decades. The residents of Cosmos orbit the town like planets, some of them pulling away, others moving ever closer to its center. Cosmos, though a small Midwestern town, contains universal characters, each of them struggling to find order, love, and identity amid the chaos of their lives.

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In this new book, Arthur F. Marotti analyzes some of the rhetorical and imaginative means by which the Catholic minority and the Protestant majority defined themselves and their religious and political antagonists in early modern England. He considers Catholic writings that have been relatively neglected, as well as the discourse of anti-Catholicism. Straddling the boundary of history and literature, this study offers an intriguing cultural history that focuses on the ideologized fantasies and language found on both sides of the early modern Christian religious divide. Marotti focuses on the period between the arrival of the first Jesuit missionaries in England in 1580 and the climax of ongoing religious conflict in the Restoration-era Popish Plot and the 1688 Glorious Revolution. In a series of thematically focused essays, he covers such issues as the relationship of print culture to the residual Catholic culture in Elizabethan England; recusant women, Jesuits and the cultural othering of Catholics, martyrdom accounts, the manuscript circulation of Catholic martyrdom accounts; polemically charged Catholic and Protestant narratives of conversion; and the depiction of Catholic plots or outrages and providential Protestant deliverances in the construction of Protestant English history and identity. This important and eagerly anticipated book makes a substantial contribution to our understanding of Catholicism and anti-Catholicism in the early modern period. It also points to a cultural dynamic in Anglo-American history that persisted far into the modern era.

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Well known for her translations of the poetry of classical Greece, ancient Egypt, and medieval Portugal, Barbara Hughes Fowler once again makes the poetry of another era accessible to a new generation. This anthology offers modern readers modern, new translations of the lyric poetry transcribed or written by medieval Irish monks. Irish poets were the first Europeans to write in the vernacular, though few people now read this poetry in its original. The 35 lyrics in this book were composed between 800 and 1200 A.D., all of them anonymously, although some are attributed to legendary or historical figures who had died centuries before. Irish monks wrote them in the margins of the manuscripts they were copying, or they interpolated poems they either knew or composed into the pagan tales they were recording. Many of these poems are about what the Irish called Tir na n’Og, the Land of the Young. This was not a place you went after death if you behaved yourself in life. It was where imaginative Irish longed to go—a paradise of lovely women, bountiful food and drink, and endless treasures of silver, gold, and jewels. Lyric poems, rooted so firmly in the expression of human emotion, travel well from an ancient culture to a modern one in the hands of a fine translator. Rendered into language and form intended for a general readership, these lyrics help to preserve an ancient and rich culture.

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Assuming that people want to be happy, can we show that they cannot be happy without being ethical, and that all rational people therefore should be able to see that it is in their own best interest to be ethical? Is it irrational to reject ethics? Aristotle thought so, claims Anna Lännström; but, she adds, he also thought that there was no way to prove it to a skeptic or an immoral person. Lännström probes Aristotle's view that desire is crucial to decision making and to the formation of moral habits, pinpointing the "love of the fine" as the starting point of any argument for ethics. Those who love the fine can be persuaded that ethics is a crucial part of our happiness. However, as Lännström explains, the immoral person does not share this love, and therefore Aristotle denied that any argument would convince the immoral person to become good. Lännström maintains that Aristotle's Ethics speaks not just to ancient Greeks but to all those who already love the fine, aiming to help them improve their self-understanding and encouraging them to become better human beings. As a consequence, Aristotelian ethics remain viable today. Written in accessible and lucid prose, Loving the Fine contributes to the renewed interest in Aristotle's moral philosophy and will be of interest to students of virtue ethics and the history of philosophy.

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The poems in Manuel Paul López's The Yearning Feed, winner of the 2013 Ernest Sandeen Prize in Poetry, are embedded in the San Diego/Imperial Valley regions, communities located along the U.S.-Mexico border. López, an Imperial Valley native, considers La Frontera, or the border, as magical, worthy of Macondo-like comparisons, where contradictions are firmly rooted and ironies play out on a daily basis. These poems synthesize López’s knowledge of modern and contemporary literature with a border-child vernacular sensibility to produce a work that illustrates the ongoing geographical and literary historical clash of cultures. With humor and lyrical intensity, López addresses familial relationships, immigration, substance abuse, violence, and, most importantly, the affirmation of life. In the poem titled "Psalm," the speaker experiences a deep yearning to relearn his family's Spanish tongue, a language lost somewhere in the twelve-mile stretch between his family's home, his school, and the border. The poem “1984” borrows the prose-poetics of Joe Brainard, who was known for his collage and assemblage work of the 1960s and 1970s, to describe the poet’s bicultural upbringing in the mid-1980s. Many of the poems in The Yearning Feed use a variety of media, techniques, and cultural signifiers to create a hybrid visual language that melds “high” art with "low." The poems in The Yearning Feed establish López as a singular and revelatory voice in American poetry, one who challenges popular perceptions of the border region and uses the unique elements of the rich border experience to inform and guide his aesthetics.

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This timely book brings together distinguished scholars who reflect on the fascination and fear that humans inevitably experience when confronted with diverse religious beliefs and practices. Contributors argue that fear of the “stranger” and his or her religion can only be overcome through education, and they suggest ways in which we can better understand one another and the world in which we live. The first part of the collection, entitled “Talking with Strangers,” explores avenues for finding common ground between “religious strangers.” In this set of essays Stephen Prothero examines the American reception of Hinduism, John de Gruchy analyzes the relationship between Christianity, Judaism, and Islam in South Africa, and Bhikhu Parekh imagines a dialogue between Osama bin Laden and Mahatma Gandhi. The second set of essays addresses the theme of understanding difference, with a particular focus on methodological approaches within philosophy of religion. Wendy Doniger argues for an approach to cross-cultural studies that recognizes both the similarities and the differences between us and the other, and that encourages us to think and feel with the alien tradition. Eliot Deutsch advocates a pluralistic approach to religion that encourages cross-religious dialogue. Robert Neville’s essay challenges the tendency to view other religions through a lens shaped by one’s own faith tradition. The final set of essays discusses religious conversions and converts. It includes a piece by John Carman on conversion from Hinduism to Christianity, an essay by Werner Gundersheimer on crossing the border between Christianity and Judaism, and Pravrajika Vrajaprana’s description of her experience as a Caucasian American who became a Hindu nun. Collectively these essays reveal the importance of learning about, listening to, and empathizing with the “stranger’s religion.” This book will appeal to anyone who is interested in cross-religious and cultural dialogue.

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The Triumph of Wounded Souls vividly recounts the stories of seven Holocaust survivors who overcame many obstacles to earn advanced degrees and become college and university professors. As Jews trapped in Nazi-occupied Europe from 1939 to 1945, these remarkable individuals witnessed and endured terror and torture. After the war they pursued academic subjects that increased their understanding of the world and gave them a sense of purpose. Their inspirational accounts demonstrate that despite the worst of circumstances it is possible to heal with time.

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Higher education and university-based research rank among the main forces shaping our world. Focusing on knowledge rather than institutions, Language, Religion, Knowledge offers penetrating insight into how higher learning took its present form and the direction in which it is headed. The first section of this remarkable collection probes the history of higher learning in the United States; the second analyzes problems in higher learning today. Renowned historian James Turner uncovers surprising blind spots in our knowledge of how higher learning has evolved by focusing on four themes: the influence of philology, historicism, disciplinary specialization, and the retreat of religion from the academy. Turner offers an especially interesting discussion of the powerful, yet often unrecognized, impact of the study of texts and languages on knowledge. These thought-provoking essays examine losses and gains for contemporary higher education resulting from the fading of religion. Turner counts fragmentation of knowledge and the “marooning of research on an island of secular modernity” as among the greatest losses. Yet, he also proposes ways for higher learning today to recover the benefits of religiously grounded thinking without compromising the advantages of secularity. By demonstrating that religious intellectual traditions can and should reinvigorate the life of the mind, Language, Religion, Knowledge gives new insights into the past and future of higher education.

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Unearthing Franco's Legacy: Mass Graves and the Recovery of Historical Memory in Spain addresses the political, cultural, and historical debate that has ensued in Spain as a result of the recent discovery and exhumation of mass graves dating from the years during and after the Spanish Civil War (1936-39). The victor, General Francisco Franco, ruled as a dictator for thirty-six years, during which time he and his supporters had thousands of political dissidents or suspects and their families systematically killed and buried in anonymous mass graves. Although Spaniards living near the burial sites realized what was happening, the conspiracy of silence imposed by the Franco regime continued for many years after his death in 1975 and after the establishment of a democratic government. While the people of Germany, France, and Italy have confronted the legacies of the repressive regimes that came to power in those countries during the 1920s, '30s, and '40s, the unearthing of the anonymous dead in Spain has focused attention on how Spaniards have only recently begun to revisit their past and publicly confront Franco's legacy. The essays by historians, anthropologists, literary scholars, journalists, and cultural analysts gathered here represent the first interdisciplinary analysis of how present-day Spain has sought to come to terms with the violence of Franco's regime. Their contributions comprise an important example of how a culture critiques itself while mining its collective memory.

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The topic of Shakespeare and religion is a perennial one, and the recent "turn to religion" in historical and literary scholarship has pushed it to the fore. Besides speculating about Shakespeare's personal religious beliefs and allegiance, historians and literary critics writing about early modern England are reexamining the religious dynamics of the period and emphasizing the ways in which old, new, and emerging religious cultures coexisted in conflicting hybrid and unstable forms. The contributors to Shakespeare and Religion: Early Modern and Postmodern Perspectives deal with the topic of Shakespeare and religion from two points of view not always considered complementary—that of the historical approach to Shakespearean drama in its early modern contexts, and that of postmodern philosophy and theology. The first illuminates the culture-specific features of the plays, whereas the second emphasizes their transhistorical qualities and the relevance of the deep religious and philosophical issues surfacing in early modern culture to contemporary religious struggles and awareness.

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In the summer of 1096, marauding crusaders attacked Jewish communities in three Rhineland cities. These violent episodes disrupted what had been a fairly peaceful history of coexistence between Jews and Christians for more than two centuries. Although the two groups inhabited fundamentally different religious universes, Jews and Christians lived in the same towns, on the same streets, and pursued their lives with minimal interference, often with considerable cooperation. However, the events of 1096 caused relations between the two communities to deteriorate, with Jewish communities suffering as a result. The careful analyses of people, events, and texts provide a balanced perspective on the fate of twelfth-century Jewish communities. The contributors reveal considerable evidence that old routines and interactions between Christians and Jews persisted throughout this volatile period. The essays intentionally highlight areas of common or parallel activity: in vernacular literature, in biblical exegesis, in piety and mysticism, in the social context of conversion, in relations with prelates and monarchs, in coping in a time of change, renewal, and upheaval. Most importantly, the contributors insist on integrating both Jewish and Christian perspectives into the larger history of a very complex and increasingly urban twelfth-century Europe. Contributors: John Van Engen, Jeremy Cohen, Ivan G. Marcus, Robert Chazan, Jonathan M. Elukin, William Chester Jordan, Walter Cahn, Jan M. Ziolkowski, Michael A. Signer, Elliott R. Wolfson, Susan Einbinder, Maureen Boulton, Alfred Haverkamp, Gérard Nahon, and Robert C. Stacey.

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Robert Kraynak and Glenn Tinder contend that the major challenge of our time is to recover a true and authentic understanding of human dignity and to defend it against threats from modern civilization. In Defense of Human Dignity wrestles with the dilemma that contemporary society has developed a heightened sensitivity to the demands of human dignity while creating radically new dangers to humanity in the form of the totalitarian state, modern technology, genetic engineering, the practical ethics movement, and radical environmentalism. Representing diverse viewpoints, the authors of this volume explore what is meant by “human dignity” and related notions, such as the “sanctity of life.” The authors not only defend human dignity – drawing upon principles from Kantian ethics, theories of human rights, the Bible, and Christianity theology – they also examine the limitations and problems of misguided conceptions of human dignity. The inspiration for this volume is the publication twenty years ago of the Covey Lectures by Glenn Tinder under the title Against Fate, in which Tinder argued that the sanctity of every individual is the central moral intuition of the Western tradition. Using Tinder’s essay as a starting point, the contributors develop his themes in different directions, producing a stunning collection of essays that focus on the philosophical and religious basis of human dignity while showing the variety of ways it can be understood and defended today.

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Forms of Truth and the Unity of Knowledge addresses a philosophical subject—the nature of truth and knowledge—but treats it in a way that draws on insights beyond the usual confines of modern philosophy. This ambitious collection includes contributions from established scholars in philosophy, theology, mathematics, chemistry, biology, psychology, literary criticism, history, and architecture. It represents an attempt to integrate the insights of these disciplines and to help them probe their own basic presuppositions and methods. The essays in Forms of Truth and the Unity of Knowledge are collected into five parts, the first dealing with division of knowledge into multiple disciplines in Western intellectual history; the second with the foundational disciplines of epistemology, logic, and mathematics; the third with explanation in the natural sciences; the fourth with truth and understanding in disciplines of the humanities; and the fifth with art and theology. Contributors: Vittorio Hösle, Keith Lehrer, Robert Hanna, Laurent Lafforgue, Thomas Nowak, Francisco J. Ayala, Zygmunt Pizlo, Osborne Wiggins, Allan Gibbard, Carsten Dutt, Aviezer Tucker, Nicola Di Cosmo, Michael Lykoudis, and Celia Deane-Drummond.

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Gregory Heyworth’s Desiring Bodies considers the physical body and its relationship to poetic and corporate bodies in the Middle Ages and Renaissance. Beginning in the odd contest between body and form in the first sentence of Ovid’s protean Metamorphoses, Heyworth identifies these concepts as structuring principles of civic and poetic unity and pursues their consequences as refracted through a series of romances, some typical of the genre, some problematically so. Bodies, in Ovidian romance, are the objects of human desire to possess, to recover, to form, or to violate. Part 1 examines this desire as both a literal and socio-political phenomenon through readings of Marie de France’s Lais, Chrétien de Troyes’ Cligès and Perceval, and Chaucer’s Canterbury Tales, texts variously expressing social, economic, and political culture in romance. In part 2, Heyworth is concerned with missing or absent bodies in Petrarch’s Rime sparse, Shakespeare’s Romeo and Juliet, and Milton’s Paradise Lost and the generic rupture they cause in lyric, tragedy, and epic. Throughout, Heyworth draws on social theorists such as Kant, Weber, Simmel, and Elias to explore the connection between social and literary form. The first comparative, diachronic study of romance form in many years, Desiring Bodies is a persuasive and important cultural history that demonstrates Ovid’s pervasive influence not only on the poetics but on the politics of the medieval and early modern Western tradition.

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Maurice Blanchot is perhaps best known as a major French intellectual of the twentieth century: the man who countered Sartre's views on literature, who affirmed the work of Sade and Lautréamont, who gave eloquent voice to the generation of '68, and whose philosophical and literary work influenced the writing of, among others, Jacques Derrida, Gilles Deleuze, and Michel Foucault. He is also regarded as one of the most acute narrative writers in France since Marcel Proust. In Clandestine Encounters, Kevin Hart has gathered together major literary critics in Britain, France, and the United States to engage with Blanchot's immense, fascinating, and difficult body of creative work. Hart's substantial introduction usefully places Blanchot as a significant contributor to the tradition of the French philosophical novel, beginning with Voltaire's Candide in 1759, and best known through the works of Sartre. Clandestine Encounters considers a selection of Blanchot's narrative writings over the course of almost sixty years, from stories written in the mid-1930s to L'instant de ma mort (1994). Collectively, the contributors' close readings of Blanchot's novels, recits, and stories illuminate the close relationship between philosophy and narrative in his work while underscoring the variety and complexity of these narratives. Contributors: Christophe Bident, Arthur Cools, Thomas S. Davis, Christopher Fynsk, Rodolphe Gasché, Kevin Hart, Leslie Hill, Michael Holland, Stephen E. Lewis, Vivian Liska, Caroline Sheaffer-Jones, Christopher A. Strathman, Alain Toumayan

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A visible presence for some two decades, electronic literature has already produced many works that deserve the rigorous scrutiny critics have long practiced with print literature. Only now, however, with Electronic Literature by N. Katherine Hayles, do we have the first systematic survey of the field and an analysis of its importance, breadth, and wide-ranging implications for literary study. Hayles's book is designed to help electronic literature move into the classroom. Her systematic survey of the field addresses its major genres, the challenges it poses to traditional literary theory, and the complex and compelling issues at stake. She develops a theoretical framework for understanding how electronic literature both draws on the print tradition and requires new reading and interpretive strategies. Grounding her approach in the evolutionary dynamic between humans and technology, Hayles argues that neither the body nor the machine should be given absolute theoretical priority. Rather, she focuses on the interconnections between embodied writers and users and the intelligent machines that perform electronic texts. Through close readings of important works, Hayles demonstrates that a new mode of narration is emerging that differs significantly from previous models. Key to her argument is the observation that almost all contemporary literature has its genesis as electronic files, so that print becomes a specific mode for electronic text rather than an entirely different medium. Hayles illustrates the implications of this condition with three contemporary novels that bear the mark of the digital. Included with the book is a companion website (https://newhorizons.eliterature.org/index.php) and an online resource, The Electronic Literature Collection, Volume 1 (https://collection.eliterature.org/1/). The companion website offers resources for teachers and students, including sample syllabi, original essays, author biographies, and useful links. The ELC contains sixty new and recent works of electronic literature with keyword index, authors' notes, and editorial headnotes. Representing multiple modalities of electronic writing—hypertext fiction, kinetic poetry, generative and combinatory forms, network writing, codework, 3D, narrative animations, installation pieces, and Flash poetry—the collection encompasses comparatively low-tech work alongside heavily coded pieces. Together, the book, companion website, and collection provide an exceptional pedagogical opportunity.

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In Falling Through the Music, his fifth major book of poetry, Mark Halperin gives us consolation, guidance, and companionship while delivering an accomplished meditation on the first real glimpses of the limits on a life. Displaying an agility of formal invention—he moves easily from a Whitmanesque and witty litany to rhymed quatrains—Halperin deftly melds technique to theme. As in “Someone Pausing, he is able to place us in the mind of someone—any one of us—who has stood on an island in the street, fully attentive and present, knowing nothing stays, not even the observer.

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Drawing on current research in science and religion, distinguished bioethicist Stephen G. Post provocatively argues that human beings are, by nature, inclined toward a presence in the universe that is higher than their own. In consequence, the institutions of everyday life, such as schools, the workplace, and the public square, are not justified in censoring the spiritual and religious expression that freely arises from the wellspring of the human spirit. Post believes that the privatization of religious expression, coupled with the imposition of a secular monism, is a departure from true liberal democracy in which citizens are free to assert themselves in ways that manifest their full nature. Utilizing research in the neurosciences, psychiatry, the social sciences, and evolutionary psychology, he provides scientific information supporting the idea, familiar to theories of natural law, that religious expression and freedom are essential human goods. In developing this perspective, Post also engages in a critical conversation with secular existentialism. Human Nature and the Freedom of Public Religious Expression offers an alternative to the views of political philosophers such as Richard Rorty, and educators such as John Dewey, who fail to acknowledge the unique contribution that religious language, when thoughtfully implemented, makes to the tone and content of public debate and education. Post’s perspective privileges no particular religion, but rather asks that adherents to all faiths, including secularism, be allowed freely to express their core values in a civil, respectful, and public manner. Post calls for a recovery of the full meaning of liberal democracy in all domains of public life, so that we might again discover the value of freedom of expression.

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Fr. Robert Griffin, C.S.C. (1925–1999), was a beloved member of the Notre Dame community. With his cocker spaniel, Darby O’Gill, he was instantly recognizable on campus. He was well known for his priestly work counseling students as university chaplain for thirty years, his summer ministry to the homeless and parishioners in New York City, and his weekly columns in the student newspaper, The Observer, in which he invited the campus community to reflect with him on the challenges and joys of being Catholic in a time of enormous social and religious change. This collection draws together essays that Griffin wrote for Notre Dame Magazine between 1972 and 1994. In them, he considers many of the challenges that beset church and campus, such as the laicization of priests, premarital sex, the erosion of institutional authority, intolerance toward gay people, and failure of fidelity to the teachings of the church. Griffin also ruminates on the distress that human beings experience in the ordinariness of their lives—the difficulty of communication in families, grief over the loss of family and friends, the agonies of isolation, and the need for forgiveness. Griffin’s shrewd insights still ring true for people today. His efforts to temper the winds of institutional rules, cultural change, and personal suffering reveal a mind keenly attuned to the need for understanding human limitations and to the presence of grace in times of change. Griffin quotes from the works of literary modernists, such as Fitzgerald and Hemingway, whose novels and short stories he loved; in these allusions and in his own reflections and experiences, Griffin bridges the spiritual and the secular and offers hope for reconciliation and comfort.

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In his latest book, Marshall Gregory begins with the premise that our lives are saturated with stories, ranging from magazines, books, films, television, and blogs to the words spoken by politicians, pastors, and teachers. He then explores the ethical implication of this nearly universal human obsession with narratives. Through careful readings of Katherine Anne Porter’s "The Grave," Thurber’s "The Catbird Seat," as well as David Copperfield and Wuthering Heights, Gregory asks (and answers) the question: How do the stories we absorb in our daily lives influence the kinds of persons we turn out to be? Shaped by Stories is accessible to anyone interested in ethics, popular culture, and education. It will encourage students and teachers to become more thoughtful and perceptive readers of stories.

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"While demographic forces make it inevitable that social institutions that encouraged workers to retire in their early sixties must change, this book shows that how we make these changes will have substantial implications for the risk of poverty and the general level of economic well-being of older populations. Its theme is that policy changes that encourage those able to work at older ages to do so must not come at the expense of our current system's protection of those less able to work. This is an important book for those interested in understanding how recent changes in the United States retirement system are impacting the employment and economic well-being of older workers." —Richard V. Burkhauser, Sarah Gibson Blanding Professor of Policy Analysis and Management, Cornell University "The editors have done an excellent job of compiling some very valuable and interesting papers on working longer. With improvements in health and life expectancy, the decreasing physical requirements of work, and our financing shortfalls, the options of working longer, phased retirement, and more flexibility for retirement ages in retirement plans can be winners. In particular, I found the Introduction's synopsis of the papers by itself worth the price of the book." —Ron Gebhardtsbauer, American Academy of ActuariesWhile mandatory retirement has been eliminated in the United States, a myriad of policies and practices surround pensions, social security, tax law, labor contracts, and health benefits, all of which may have an impact on an older worker’s decision to work or retire and an employer’s decision to retain and train an older worker. In Work Options for Older Americans, Teresa Ghilarducci and John Turner assemble a critically important volume that systematically addresses many of the issues considered on a daily basis by employees and employers. Work Options for Older Americans brings together discussion of these issues by well-known economists and scholars in other fields, from the Government Accountability Office, the AARP Public Policy Institute, the U.S. Department of Labor, and academia. The book contains eleven articles, along with commentary, that deal with issues of employment opportunity and constraints for older persons, pension types and coverage, retirement choices, and public policies that promote or hinder either retirement or employment of the elderly. Contributors present effective ways to prepare for this unprecedented growth in the number of older workers. In the introduction, Teresa Ghilarducci and John Turner identify how the labor market changes dramatically as workers age and how these changes affect the ongoing bargaining between employers and workers. The question is, are the options that workers want the same as those that employers offer?

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In essays on topics ranging from Teresa of Avila's sixteenth-century mysticism to the politicized spirituality of postmodern women writers, the contributors to Things of the Spirit chronicle the development of women's spiritual writing as a context for defining, challenging, and changing women's experiences in the world. They explore the nature of the sacred and women's relationship to the sacred in the writings of women poets, diarists, autobiographers, and fiction writers. Kristina Groover contends that identifying and analyzing women's spiritual writing relies on redefining the sacred hierarchical structures that dominate the Christian tradition by allowing for spiritualities that are heterogeneous and pluralistic, embracing some aspects of religious tradition while rejecting others, locating the sacred in the material world, emphasizing the sacredness of community, and representing the female body as a site of the sacred. Groover argues that efforts to reform oppressive religious traditions have led many to turn to sources outside of conventional religious practice for spiritual insights. At this intersection of literary and theological studies, readers and scholars have found a rich tradition of women's spiritual writing stretching back to the earliest women writers. Essays in Things of the Spirit introduce many of these previously suppressed or discounted works to modern readers. This well-written and accessible new book will be useful in courses on women's literature, women and religion, women's spirituality, and religion and literature.

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In essays on topics ranging from Teresa of Avila's sixteenth-century mysticism to the politicized spirituality of postmodern women writers, the contributors to Things of the Spirit chronicle the development of women's spiritual writing as a context for defining, challenging, and changing women's experiences in the world. They explore the nature of the sacred and women's relationship to the sacred in the writings of women poets, diarists, autobiographers, and fiction writers. Kristina Groover contends that identifying and analyzing women's spiritual writing relies on redefining the sacred hierarchical structures that dominate the Christian tradition by allowing for spiritualities that are heterogeneous and pluralistic, embracing some aspects of religious tradition while rejecting others, locating the sacred in the material world, emphasizing the sacredness of community, and representing the female body as a site of the sacred. Groover argues that efforts to reform oppressive religious traditions have led many to turn to sources outside of conventional religious practice for spiritual insights. At this intersection of literary and theological studies, readers and scholars have found a rich tradition of women's spiritual writing stretching back to the earliest women writers. Essays in Things of the Spirit introduce many of these previously suppressed or discounted works to modern readers. This well-written and accessible new book will be useful in courses on women's literature, women and religion, women's spirituality, and religion and literature.

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