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Michael Davis revisits questions of interpretation in Greek tragedy emerging in the thought of the late Seth Benardete. While this is not the book Benardete would have written, it wrestles with problems that bear his indelible mark. In the extant tragedies of Aeschylus, Sophocles, and Euripides, only one story is treated by all three--the tale of Electra. Davis endeavors to develop Benardete's understanding of the story's deeper meaning, as well as the connections that might be drawn between the three authors. He follows a thread that brings Aeschylus, Sophocles, and Euripides closer together according to a powerful and shared theme--namely, that the female is the deeper (even if less easily accessible and articulated) of the pair of fundamental principles constituting human beings. Davis accomplishes much more than an exegetical bridge as he connects us with ancient memory and wisdom. "When we cannot resist the temptation to recoil morally from their terminology, we risk the tragedy of losing their profound thoughts about our humanity--their philosophical anthropology." Davis has remarkably made of a niche study a stunning source material for more universal questions. This is a book that is as timely as it is ageless.

"This edition of A Midsummer Night's Dream takes the comedy seriously. Like my previous Hackett editions, it gives full weight to Shakespeare's dramatic setting, which other editors (and scholars) almost always ignore or at least fail adequately to consider. Ancient Athens is the core, not the mere background, of Midsummer Night's Dream. As we shall see, Shakespeare focuses, in particular, on the love of the beautiful and the triumph of learning and art, along with the rise of democracy, which, as Pericles' famously claims, are the hallmarks of Athens. 'We are lovers of the beautiful with thrift, and lovers of wisdom without softness' (Thucydides, The Peloponnesian War, 2.40.1). [...] Failure to consider classical Athens as central to Midsummer Night's Dream will cause a reader to miss not only the play's remarkable substance, but much of its sparkling comedy as well. Far from impeding the play's humor, focusing on Athens helps to bring out multi-layers of comedy that Shakespeare put there."

"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 recall that besides the natural and the social worlds, there is yet another order of being: the spiritual. And without a connection with this spiritual order, we cannot experience our humanity at its best."

​​One of the most studied and critiqued documents of the papal magisterium is largely spoken of with regards to moral theology and the refutation of modern error. Yet Adrian Reimers points out that, as affirmed by this encyclical, the moral life is itself a realm of love and freedom, a place of intimacy with the Creator as much as interaction with others. Reimers is eager to show that the Encyclical is more innovative than it looks, just as morality is not just about the correction of error. It is not content to defend the traditional positions; it traces the paths of a profound renewal in the presentation of Catholic morality. "We would gladly say that it performs a kind of discreet revolution in the conception of Christian morality, affecting the very bases that support it." The publication of Veritatis Splendor met with vigorous opposition and even rejection within the Catholic theological community. But in Veritatis Splendor John Paul II addresses these contemporary conceptions, including dissention, coming to grips with the roots of the modern errors that have resulted in the loss of transcendence. However, the scope of Veritatis Splendor is far broader than evil and judgment of sin. The pope addresses such issues as conscience, intrinsically evil acts, and the theory of fundamental freedom. Inevitably, these discussions revolve around how to conceive the nature of the human act and the conception of natural law. This present work examines this encyclical against the backdrop of the philosophers with whom Karol Wojtyla engaged in his own philosophical project. Of central concern to Wojtyla throughout his career were the nature and prerogatives of the human person. Among his most frequent modern interlocutors were David Hume, Immanuel Kant, the utilitarian school, and Max Scheler. The program of Wojtyla's philosophical corpus is to present an alternative account of the human person to that which has marked the post-Enlightenment world. Having shared in the sufferings of his native Poland under the Nazi occupation and then as a scholar working in Communist Poland, Wojtyla was keenly aware of the forms of materialism which formed the environment of his own life and work. He offers not only his own analyses but also provides a model for engaging with the contemporary culture. Veritatis Splendor is a timeless examination of human, personal acts that challenges the post-modern conception of morality, love, and freedom. Reimers reorients this presentation for contemporary readers and invites readers who may have missed this foundational treatment to incorporate it into the questions and issues of our own times.

What is papal diplomacy and what role does it play on the larger geopolitical stage? Why does it matter what popes say to a global audience? "As John Tanyi points out, papal diplomacy has followed a trajectory all its own over the years. In today's globalized world, the Holy See stands out as an important communicator with a widely respected moral voice. It is often said that 'When the Pope speaks, the world listens.' What sets the diplomatic voices of the Holy Father and his envoys apart from all others is that they speak and act for the good of humanity--not just for the sovereign entity they represent, and not just for Catholics. As a former foreign minister of the Holy See, Cardinal Jean Louis Tauran, once described the mission of papal diplomats: 'Our duty is to promote and defend not only the freedom and rights of Catholic communities around the world, but also to promote certain principles without which there is no civilization.'" The particular example of Pope John Paul II is a groundbreaking example of the critical nature of ecclesiastical diplomacy and why popes as diplomats are playing at a greater level than other statesmen. As George Weigel notes, popes must combat all the problems of the world, but also importantly what he calls the 'tyranny of the possible'--that is, in all things compromise and complacency will play a part. It is the position occupied by one man, the heir of St. Peter, to know when to defy the entirety of global politics (and sometimes what seems like common sense) to say 'yes' and 'no' definitively in light of unchanging truths.

This new series of scholarly reflections on the interpretation of Socratic philosophy is an inviting combination of intuition and meticulous analysis. Ryszard Legutko provides the reader a monumental service in his confrontation of the most important and influential literature written on the subject to date. He likewise opens the conversation to European contributions and renders Socrates truly a figurehead of future philosophy far beyond being a pillar in ancient thought. Legutko argues that Socrates was systematic, and his moral views were ultimately grounded in his theory of knowledge that was composed of logically connected propositions (logoi). Reading Plato, Legutko's intuition that Socrates was quite the opposite of the quirky, ironic, and enigmatic character is supported by his demonstration of Socrates' consistency, unity, and hierarchy of thought. He extends Socrates' coherency to a criticism of the democratic mind, framing him even less as a random spit-fire and more the grounded observer. Socrates, argues Letgutko, is well aware of the importance of general concepts and he intended to free these concepts from democratic distortions and give them firm and independent foundations. In short, 'the way of the gadfly' is a beautiful and precise exploration of order that seeks to be changed by the awareness of this order, and how to wield concepts apart from the motives of arrogance and chaos--neither of which represent nature, and therefore are foreign to the way of the gadfly.

The Federalist Papers offers an expansive vision of the American Constitution and the original sense of the federal character of the American government. What is contained in these eternally studied arguments is a complex construction of American federalism, and approaching this body of work with its full context in view is necessary but often difficult to achieve. Harvey Flaumenhaft has therefore provided readers with a unique, visual resource to be used as a companion to the primary text written centuries ago. As Flaumenhaft suggests, use of The Federalist is only truly of service when students see the full picture; ripping a few lines from it to make one's own point is not representative of the "elaborately structured whole." He has drawn up a kind of unpacked proof for the arguments made in The Federalist, and seeks to help readers "see the structure in that sequence if they examine a depiction in which the copious items are spatially arranged to show their complex relations of subordination, coordination, and dependence. [...] The reader with this visual aid can better discern how the clear but elaborate structure fits together." Flaumenhaft includes two further documents after giving them the same treatment--namely, the table of claims of authorship of papers in The Federalist, and the Articles of Confederation. The latter is important as it is precisely this document that the Constitutions of the United States was meant to replace. This is an important guide to early American history studies, American government, and political thought taken more broadly. Flaumenhaft's interdisciplinary use of geometric dissection is a daring and unorthodox invitation to see The Federalist like never before. The visual rendering of this dense and critically important collection of papers is furthermore a key tool in bringing younger students to a deeper appreciation of its purpose and accomplishment.

No one will deny that adoration is at the heart of the Catholic faith. Yet one seldom gives thought to the full meaning of the word. In this book, the author explores the Scriptural passages that speak of adoration, the theological aspects of the obligations that follow for every believer, and also the practical aspects of how adoration is to be expressed. There are echoes here of topics addressed in the writings of Cardinal Robert Sarah, who begins by looking first at where mankind stands before God as His redeemed creatures.

A timely translation of a compelling 18th-century critique of Rousseau by the neglected Italian author, Hyacinth S. Gerdil (1718-1802). Gerdil's Anti-Emile may have been written as a critique of Rousseau's Emile, but it can equally be read as a critique of the philosophy embraced by the American educational establishment. Through the influence of John Dewey, Rousseau came to inform much of the educational theory regnant in the United States, with disastrous consequences now acknowledged by nearly all. In a valuable preface to his translation, Professor Frank, drawing upon his experience both here and abroad, not only places Emile in context, but defends Gerdil's time-transcending, classical view of education against its modern detractors. "Gerdil," Frank tells us, "addressed his Anti-Emile to elders responsible for education, be they parents, teachers, or political authorities, who might find themselves swayed by the powerful rhetoric of Rousseau's Emile." The same may be said of this translation and its informative prefatory material, for it is clearly a study that will be valued by anyone interested in principled education. - Jude P. Dougherty, Catholic University of America

"This is the only free-standing English translation of the entire Treatise on human nature, which includes St. Thomas's account of the metaphysical status of the human soul and its relation to the human organism (Questions 75-77); the powers of the soul, especially the higher intellective powers that distinguish humans from other animals (Questions 78-89); and, those questions on human origins, the creation of the first man and first woman, and their status as being created in the image of God (Questions 90-102)."--Cover, p. 1.

"The poetry of Spending the Winter is musical and structured, whimsical and piercing, begging to be read aloud when one is not laughing or arrested by an image that hooks the heart. "Poems so severely beautiful that they become unforgettable after one reading," writes one poet. "A throwback to a time when lovers of poetry...looked for poetry of depth, wit, and craft from the likes of Auden and Larkin," adds another. With sections of comedy that show his wit, translations that echo his vast reading, and formalist poetry that reveal his craft, Bottum aims, in the way few poets these days do, at memorable lines and heart-stopping images as he seeks the deep stuff of human experience: God and birth and death-the beautiful and terrifying finitude of life. "We do with words what little words can do," he writes. But in Spending the Winter, Joseph Bottum shows that words can do far more than a little"--

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.

Started before the Second Vatican Council opened and completed and published shortly before it closed, Peter and Caesar is more radical than the Council was or could be. In that respect it seems to weigh in on the liberal side. But it seems to weigh in on the ecclesiastical "conservative" side in its analysis of the work of John Courtney Murray, the once-silenced father of the Council's Declaration of Religion Freedom (Dignitatis Humanae), and its fears that the much-needed clear recognition by the Church of the importance of religious freedom may easily be influenced so deeply by the rationalistic individualism that the redemptive mission of the Church is finally confined to the sphere of private, personal morality.