Bøger udgivet af University of Notre Dame Press

In Constructing Civility, Richard Park bridges Christian and Islamic political theologies on the basis of an Aristotelian ethics. He argues that modern secularism entails ideological commitments that can work against the promotion of public civility in pluralistic societies. A corrective outlook on public life and the public sphere is necessary, an outlook that aligns with and recovers the notion of the human good. Park develops a framework for a universally applicable public civility in multifaith and multicultural contexts by engaging the central concepts of the "image of God" (imago Dei) and "human nature" (fitra) in Roman Catholicism and Islam.The study begins with a critique of the social fragmentation and decline of public life found in modernity. Park's central contention is that the construction of public civility within Christian and Islamic political theologies is more promising and sustainable if it is reframed in terms of the human good rather than the common good. The book offers an illustration of the proposed framework of public civility in Mindanao, Philippines, an area that represents one of the longest-standing conflicts between Christian and Muslim communities. Park's sophisticated treatment brings together theology, philosophy, religious studies, intellectual history, and political theory, and will appeal to scholars in all of those fields.

St. Thomas Aquinas enables the reader to appreciate both Thomas's continuity with earlier thought and his creative independence. After a useful account of the life and work of St. Thomas, McInerny shows how the thoughts of Aristotle, Boethius, and Augustine and Pseudo-Dionysius were assimilated into the personal wisdom of St. Thomas. He also offers a helpful study of the distinctive features of Aquinas's Christian theology.

Karl Adam illuminates the life and work of one of the most highly respected and widely read Catholic theologians of the 20th century - a theologian who not only influenced such diverse thinkers as Pope Paul VI, Karl Rahner, and Flannery O'Connor, but who also had a tremendous impact on Vatican II. Here Robert Anthony Krieg, CSC unites biography and theology in an analysis of Adam's most influential works, showing how he crafted a theology for his time, one that embodied the central tenets of Christian belief while simultaneously adopting the language of German neoromanticism. The book spans the century from Vatican I to Vatican II. Krieg begins by describing Adam's work against the backdrop of German Catholics' struggle to enter the cultural mainstream. He then analyzes Adam's major writings in the context of the Weimar Republic and the theological fermentation between the wars. Adam's confrontation with Nazism and his impact upon ecumenism and christology after World War II are also discussed. The last chapter appraises Adam's reliance on German neoromanticism for his "theology of life". Church leaders, historians, and theologians should appreciate this stimulating case study on catholicism and inculturation, which locates Adam's efforts at theological renewal in relation to both Rome's defensive stance against modernity, and also Berlin's nationalism during the Weimar Republic and the Third Reich.

John Dunne calls his latest book A Vision Quest, borrowing the term from Native American tradition where a youth, coming of age, keeps a solitary vigil, seeking spiritual power and knowledge through a vision. Dunne seeks a vision like that of the great circle of love an old Bedouin described to Lawrence of Arabia,"The love is from God and of God and towards God." The modern vision of the world is one of evolution, life arising from matter, intelligence arising from life. The ancient vision was one of emanation, everything cascading down from the One. Dunne imagines bringing the two together into a great circle, everything coming from God and returning to God, where everything is "from God and of God and towards God." This inspirational work features a series of meditations by Dunne, enriched by his wide-ranging insights and quotations from the areas of theology, philosophy, and literature.

Janet Holmes's second book of poems explores and interrogates the quotidian life of the late twentieth century for what exists behind its often seductive appearance. In these poems we see beneath acceptable, sleek surfaces into the turbulence they often conceal, as the splendid green tuxedo of the title may disguise a heart that harbors racism, fear, and violence. Holmes exhorts us to look beyond the face value of what presents itself, to resist literal interpretations, and to plumb the many depths afforded by each encounter with the world outside ourselves. In the second half of The Green Tuxedo, Holmes draws on recently discovered diaries kept by her journalist father nearly fifty years before her birth. Sifting through evidence and memory, she entwines actual diary entries (such as a seventy-seven-name list of "Wild Women I Have Known") with speculation and invention to generate a portrait that discovers him- re-invents him-as a young man. This sequence, searching and elegiac, affords closure to a book whose questionings suggest less a need for absolute answers than a declaration of the need to explore. Holmes leads us through a world of appearances, celebrating the necessary examination of what is concealed.

The 65 poems in All Occasions are about a boy who later flies as an Air Force pilot, marries a woman so lovely and loving he's stunned, goes home after a war and discovers with friends and family what John Donne meant in one Christmas sermon: "All occasions invite his mercies, and all times are his seasons." The poems celebrate the wonder and need of all occasions--the heartache and longing and joy of being alone, loved, in war, in a cockpit at 40,000, riding the range on a mustang, and in the arms of a family. From "swaggering to the flight line" as a young pilot to feeling alone in the jungles of Saigon, he goes home to work the ranch and survives largely by learning to connect with others--other old vets, family, and strangers. The book opens with a granddaughter humming and nibbling breakfast while her daddy, back from war, cooks more French toast for her. In part 2 of All Occasions, the writer experiences Vietnam and discovers over swift decades how deeply he needs friends, family, and God. Always, even after flying "to Saigon and back," this book is about the risks and joys of marriage and raising children in a dangerous world, where love is our hope and only grace saves. This is Walt McDonald's eighteenth collection of poems, with his best, most affirmative core.

In The Medieval Islamic Republic of Letters: Arabic Knowledge Construction, Muhsin J. al-Musawi offers a groundbreaking study of literary heritage in the medieval and premodern Islamic period. Al-Musawi challenges the paradigm that considers the period from the fall of Baghdad in 1258 to the collapse of the Ottoman Empire in 1919 as an "Age of Decay" followed by an "Awakening" (al-nahdah). His sweeping synthesis debunks this view by carefully documenting a "republic of letters" in the Islamic Near East and South Asia that was vibrant and dynamic, one varying considerably from the generally accepted image of a centuries-long period of intellectual and literary stagnation.Al-Musawi argues that the massive cultural production of the period was not a random enterprise: instead, it arose due to an emerging and growing body of readers across Islamic lands who needed compendiums, lexicons, and commentaries to engage with scholars and writers. Scholars, too, developed their own networks to respond to each other and to their readers. Rather than addressing only the elite, this culture industry supported a common readership that enlarged the creative space and audience for prose and poetry in standard and colloquial Arabic. Works by craftsmen, artisans, and women appeared side by side with those by distinguished scholars and poets.Through careful exploration of these networks, The Medieval Islamic Republic of Letters makes use of relevant theoretical frameworks to situate this culture in the ongoing discussion of non-Islamic and European efforts. Thorough, theoretically rigorous, and nuanced, al-Musawi's book is an original contribution to a range of fields in Arabic and Islamic cultural history of the twelfth to eighteenth centuries.

In Catholic Progressives in England after Vatican II, Jay P. Corrin traces the evolution of Catholic social and theological thought from the end of World War II through the 1960s that culminated in Vatican Council II. He focuses on the emergence of reformist thinking as represented by the Council and the corresponding responses triggered by the Church's failure to expand the promises, or expectations, of reform to the satisfaction of Catholics on the political left, especially in Great Britain. The resistance of the Roman Curia, the clerical hierarchy, and many conservative lay men and women to reform was challenged in 1960s England by a cohort of young Catholic intellectuals for whom the Council had not gone far enough to achieve what they believed was the central message of the social gospels, namely, the creation of a community of humanistic socialism. This effort was spearheaded by members of the English Catholic New Left, who launched a path-breaking journal of ideas called Slant. What made Slant revolutionary was its success in developing a coherent philosophy of revolution based on a synthesis of the "New Theology" fueling Vatican II and the New Left's Marxist critique of capitalism. Although the English Catholic New Left failed to meet their revolutionary objectives, their bold and imaginative efforts inspired many younger Catholics who had despaired of connecting their faith to contemporary social, political, and economic issues. Corrin's analysis of the periodical and of such notable contributors as Terry Eagleton and Herbert McCabe explains the importance of Slant and its associated group within the context of twentieth-century English Catholic liberal thought and action.

This collection of essays explores the survival of Catholic culture in sixteenth- and seventeenth-century England--a time of Protestant domination and sometimes persecution. Contributors examine not only devotional, political, autobiographical, and other written texts, but also material objects such as church vestments, architecture, and symbolic spaces. Among the topics discussed in this volume are the influence of Latin culture on Catholic women, Marian devotion, the activities of Catholics in continental seminaries and convents, the international context of English Catholicism, and the influential role of women as maintainers of Catholic culture in a hostile religious and political environment. Catholic Culture in Early Modern England makes an important contribution to the ongoing project of historians and literary scholars to rewrite the cultural history of post-Reformation English Catholicism.

The Liber Regularum, written by Tyconius in the Fourth Century A.D., was the first system of biblical interpretation proposed by a Latin theologian. Augustine was very interested in this work and included an extraordinary summation of it in his De doctrina christiana. Although this treatment insured the preservation of the work and its lasting fame, Augustine's summary became better known than the original. Pamela Bright's The Book of Rules of Tyconius: Its Purpose and Inner Logic reintroduces this neglected classic of early church literature. Bright asserts that although Augustine was greatly influenced by the Liber Regularum, his philosophical differences caused him to misunderstand its meaning. Bright reexamines the meaning of "prophecy" and "rule" from Tyconius's perspective and reveals that the purpose of the book was not to provide a general guide to scriptural interpretation, but rather a way to interpret apocalyptic texts. She cites Tyconius's intense concern with evil in the church as the genesis of his interest in the apocalypse and subsequently the meaning of the scripture concerning it. Tyconius speaks of the "seven mystical rules" of scripture that with the grace of the Holy Spirit reveal the true meaning of prophecy. If an interpreter follows the "logic" of these rules, the nature of the church as composed by both good and evil membership is revealed. Bright argues that Tyconius was not illogical or incompetent in the work's composition as many critics have claimed but rather that he organized his material in a concentric pattern so that Rule Four, the center of the seven rules, is also the central development of his theory. Of interest to theologians, students of biblical interpretation and of Augustine, The Book of Rules of Tyconius focuses attention upon a work that had great influence on the understanding of the nature of the church, on interpreting scripture, and its meaning for the Church of its day.

The wide range of readings in Working: Its Meaning and Its Limits proposes different ways of thinking about something most of us do every day--work. As part of the Ethics of Everyday Life series, these readings are an invitation to reflection and conversation. They focus not on rules for the workplace or on dilemmas in business ethics but on one of the most fundamental aspects of human existence in every time and place.Gilbert C. Meilaender presents varied readings that explore many of the ways in which human beings have thought about the place of work in life--its meanings, its limits, and its relation to other obligations, to the life cycle, to play, and to rest. The readings in this volume range in time from the world of ancient Israel and the classical world of Greece and Rome to contemporary American society. They range in complexity from "The Little Red Hen" to philosophers such as Charles Taylor and Alasdair MacIntyre, and in genre from poetry by Kipling and George Herbert to essays by Dorothy Sayers and Roger Angell; from novels by Tolstoy and Twain to treatises by Marx, Aristotle, and Karl Barth--all placed in the context of an extended discussion of the meaning of work in human life by Meilaender's introduction.Working: Its Meaning and Its Limits enables any reader interested in understanding the moral and spiritual significance of work in our lives to enter into a conversation not only about what we do but who we are.

Plato's dialogues are universally acknowledged as standing among the masterworks of the Western philosophic tradition. What most readers do not know, however, is that Plato also authored a public letter in which he unequivocally denies ever having written a work of philosophy. If Plato did not view his written dialogues as works of philosophy, how did he conceive them, and how should readers view them? In Plato's Literary Garden, Kenneth M. Sayre brings over thirty years of Platonic scholarship to bear on these questions, arguing that Plato did not intend the dialogues to serve as repositories of philosophic doctrine, but instead composed them as teaching instruments.

Contemporary Catholic higher education finds itself at a crucial crossroad. The issues are many and complex. How is the Catholic character of the university to be preserved and fostered while avoiding secularization on the one hand and insular sectarianism on the other? Must a majority of the faculty in a college or department be Catholic? How is Catholic to be defined in terms of culture, belief, or practice? What is the level of commitment to intellectual inquiry and the possibility of dissent that must be present on a Catholic campus? These are some of the issues that prompted Fr. Theodore M. Hesburgh, C.S.C., to write a position paper and invite 29 distinguished members of the faculty and administration at the University of Notre Dame to address as they strive to envision and create a great Catholic university. The contributors explore these issues from a wide variety of religious and academic perspectives, and although their backgrounds and fields of study differ widely, they agree on a number of points. First, a great Catholic university must begin by being a great university that is also Catholic. Second, the catholicity, or universality, of a Catholic university fosters the centrality of philosophy and particularly theology as legitimate intellectual concerns, especially as they challenge the disintegration and turmoil of our modern predicament. Finally, how a Catholic university is seen as a community of service is also examined in both its intellectual and practical applications. Throughout, these essays describe a university community where reason and faith intersect and reinforce each other as they grapple with all the problems that face the transmission and growth of knowledge and the multiplication of new and complex moral problems.

This volume provides a thorough introduction to three of the twentieth century's most influential proponents of Aristotle's moral philosophy.Arthur Madigan's Contemporary Aristotelian Ethics examines the work of Alasdair MacIntyre, Martha Nussbaum, and Robert Spaemann in the context of twentieth-century Anglo-American moral philosophy. By surveying the ways in which these three philosophers appropriate Aristotle, Madigan illustrates two important points: first, that the most pressing problems in contemporary moral philosophy can be addressed using the Aristotelian tradition and, second, that the Aristotelian tradition does not speak with one voice. Madigan demonstrates that Aristotelian moral philosophy is divided on important issues, such as the value of liberal modernity, the character and provenance of our current moral landscape, and the role of nature in Aristotle's ethics.Through his examination of MacIntyre, Nussbaum, and Spaemann, Madigan offers a vision for the future of Aristotelian moral philosophy, urging today's philosophers to set a clear educational agenda, to continue refining their concepts and intuitions, and to engage with new conversation partners from other philosophical traditions.

For centuries human beings have asked questions about what it is to be virtuous and how to teach goodness to the next generation. This volume contains 11 essays, written by highly regarded thinkers in the fields of theology, philosophy, and anthropology, which address the question: Can virtue be taught? Collectively these essays illuminate our current national dilemma over the problematic role of moral education in a pluralistic society; in addition they illustrate the positive role diversity plays in any discussion of virtues and education in our interdependent global community.Contibutors: Huston Smith, Amelie Oksenberg Rorty, Bhikhu Parekh, Elizabeth Kamarck Minnich, Frederick J. Streng, Katherine Platt, Ninian Smart, Leroy S. Rouner, Robert Cummings Neville Sharon Daloz Parks, and George Rupp.

In this classic work, Frederick C. Copleston, S.J., outlines the development of philosophical reflection in Christian, Islamic, and Jewish thought from the ancient world to the late medieval period. A History of Medieval Philosophy is an invaluable general introduction that also includes longer treatments of such leading thinkers as Aquinas, Scotus, and Ockham.

No international relationship of the United States is as encumbered by history, geography, culture, language, and economics as the one with Mexico. Given the scale and importance of the flow of commerce and culture across the border, however, surprisingly few studies have examined the micro-level impact of border immigration patterns, economic systems, and policies on families in the region. Recognizing this void, the women scholars represented here--all of whom have studied and lived near la frontera--explore the complexity of border dynamics. They offer a well-rounded portrayal of Latino families and their response to changes at the border.The authors focus primarily on women and changes within families on the border--in response to women's economic strategies, labor market participation, and interactions with relatives and others. Quantitative chapters provide demographic analyses of population changes in new immigrant areas, the conditions of children and families along the border, and the work patterns of border families and women entrepreneurs. Qualitative chapters provide insights into the rites of passage celebrated across borders and the transnational lives of women and their families. The volume concludes with recommendations for collaborative U.S.-Mexico border policies that support families.

"All of us teach," begins Mark Schwehn's anthology of readings on teaching and learning. Teaching is woven into the fabric of our everyday lives. It includes training children, forming habits and characters, witnessing to a way of life, nurturing reflection and imagination, and imparting goals as well as facts and skills. Teachers are parents, grandparents, spouses, friends, neighbors, pastors, siblings, and co-workers, as well as professional educators. Most people know good teaching when they encounter it, Schwehn argues, and few would identify it with a list of techniques. Although good teaching often seems closer to an art than a skill, teaching is not an occult practice, but a public activity that can be improved by practice and questioning and demonstrated by good examples. Through Schwehn's choice of examples and deft introductions, Everyone a Teacher is an argument for a rich account of good teaching. It invites reflection yet avoids the abstractions of psychology and educational theory. From Socrates teaching a Greek slave boy geometry to Mark Twain's river-boat pilot on the Mississippi, from a real classroom of kindergarten children in Chicago to the parents who tenderly raise their child in Agee's A Death in the Family, the readings remind us of the historical and human importance of teaching and of the qualities of good teaching. These readings are intended to help us all think about the meaning of teaching and learning, for the sake of improving our teaching in everyday life.

Setting Aside All Authority is an important account and analysis of seventeenth-century scientific arguments against the Copernican system. Christopher M. Graney challenges the long-standing ideas that opponents of the heliocentric ideas of Copernicus and Galileo were primarily motivated by religion or devotion to an outdated intellectual tradition, and that they were in continual retreat in the face of telescopic discoveries. Graney calls on newly translated works by anti-Copernican writers of the time to demonstrate that science, not religion, played an important, and arguably predominant, role in the opposition to the Copernican system. Anti-Copernicans, building on the work of the Danish astronomer Tycho Brahe, were in fact able to build an increasingly strong scientific case against the heliocentric system at least through the middle of the seventeenth century, several decades after the advent of the telescope. The scientific case reached its apogee, Graney argues, in the 1651 New Almagest of the Italian Jesuit astronomer Giovanni Battista Riccioli, who used detailed telescopic observations of stars to construct a powerful scientific argument against Copernicus. Setting Aside All Authority includes the first English translation of Monsignor Francesco Ingoli's essay to Galileo (disputing the Copernican system on the eve of the Inquisition's condemnation of it in 1616) and excerpts from Riccioli's reports regarding his experiments with falling bodies.

When it is taught today, metaphysics is often presented as a fragmented view of philosophy that ignores the fundamental issues of its classical precedents. Eschewing these postmodern approaches, W. Norris Clarke finds an integrated vision of reality in the wisdom of Aquinas and here offers a contemporary version of systematic metaphysics in the Thomistic tradition. The One and the Many presents metaphysics as an integrated whole which draws on Aquinas' themes, structure, and insight without attempting to summarize his work. Although its primary inspiration is the philosophy of St. Thomas himself, it also takes into account significant contributions not only of later philosophers but also of those developments in modern science that have philosophical bearing, from the Big Bang to evolution.

The Semantics of Analogy is the first book-length interpretive study in English of Thomas de Vio Cajetan's (1469?-1534) classic treatise on analogy. Written in 1498, De Nominum Analogia (On the Analogy of Names) has long been treated as Cajetan's attempt to systematize Aquinas's theory of analogy. A traditional interpretation regarded it as the official Thomistic treatise on analogy, but current scholarly consensus holds that Cajetan misinterpreted Aquinas and misunderstood the phenomenon of analogy.Both approaches, argues Joshua P. Hochschild, ignore the philosophical and historical context and fail to accurately assess Cajetan's work. In The Semantics of Analogy, Hochschild reinterprets De Nominum Analogia as a significant philosophical treatise in its own right. He addresses some of the most well-known criticisms of Cajetan's analogy theory and explicates the later chapters of De Nominum Analogia, which are usually ignored by commentators. He demonstrates that Cajetan was aware of the limits of semantic analysis, had a sophisticated view of the relationship between semantics and metaphysics, and expressed perceptive insights about concept formation and hermeneutics that are of continuing philosophical relevance.

Variations in students' performance across different school sectors--specifically, public, private religious, and private nonreligious schools--has long been an important topic in the sociology of education. In recent years, debate over the merits of each sector has increased between advocates and critics of school choice, as exemplified by current struggles over educational vouchers and their ramifications for public policy and politics. What has been lacking in this debate, however, has been a theoretically grounded empirical analysis of the factors that affect student success across sectors. School Sector and Student Outcomes offers such an assessment. By presenting a set of methodologically rigorous empirical studies, the volume provides a viable basis for comparisons across sectors on such issues as school organization, governance, curriculum, and pedagogy in U.S. elementary and secondary schools. Carefully reasoned conceptual analyses identify the source of sector differences, trace the evolution of the dual school system in the U.S., and describe the mechanisms that link school sector to school processes. The volume amply documents how sector differences operate and what the consequences are for student learning and behavior.Of intrinsic interest to administrators and scholars in education and the sociology of education, this volume should stimulate new research and help educators improve both public and private schools.

Knud Ejler Løgstrup's The Ethical Demand is the most original influential Danish contribution to moral philosophy in this century. This is the first time that the complete text has been available in English translation. Originally published in 1956, it has again become the subject of widespread interest in Europe, now read in the context of the whole of Løgstrup's work. The Ethical Demand marks a break not only with utilitarianism and with Kantianism but also with Kierkegaard's Christian existentialism and with all forms of subjectivism. Yet Løgstrup's project is not destructive. Rather, it is a presentation of an alternative understanding of interpersonal life. The ethical demand presupposes that all interaction between human beings involves a basic trust. Its content cannot be derived from any rule. For Løgstrup, there is not Christian morality and secular morality. There is only human morality.

In Unearthed: The Economic Roots of Our Environmental Crisis, Kenneth M. Sayre argues that the only way to resolve our current environmental crisis is to reduce our energy consumption to a level where the entropy (degraded energy and organization) produced by that consumption no longer exceeds the biosphere's ability to dispose of it. Tangible illustrations of this entropy buildup include global warming, ozone depletion, loss of species diversity, and unmanageable amounts of nonbiodegradable waste. Degradation of the biosphere is tied directly to human energy use, which has been increasing exponentially since the Industrial Revolution. Energy use, in turn, is directly correlated with economic production. Sayre shows how these three factors are invariably bound together. The unavoidable conclusion is that the only way to resolve our environmental crisis is to reverse the present pattern of growth in the world economy. Economic growth is motivated by social values. Key among them are the desire for wealth and consumer values including gratification, convenience, and acquisition of goods. Sayre maintains that economic growth can be reversed only by eliminating these social values in favor of others more conducive to environmental health. Eliminating these values will involve major changes in lifestyle within industrial societies generally. Only with such changes in lifestyle, he argues, does human society as we know it have a chance of survival. Clearly written and thoroughly documented, this book provides a comprehensive overview of our complex environmental predicament.

In Reason, Tradition, and the Good, Jeffery L. Nicholas addresses the failure of reason in modernity to bring about a just society, a society in which people can attain fulfillment. Developing the critical theory of the Frankfurt School, Nicholas argues that we rely too heavily on a conception of rationality that is divorced from tradition and, therefore, incapable of judging ends. Without the ability to judge ends, we cannot engage in debate about the good life or the proper goods that we as individuals and as a society should pursue. Nicholas claims that the project of enlightenment--defined as the promotion of autonomous reason--failed because it was based on a deformed notion of reason as mere rationality, and that a critical theory of society aimed at human emancipation must turn to substantive reason, a reason constituted by and constitutive of tradition. To find a reason capable of judging ends, Nicholas suggests, we must turn to Alasdair MacIntyre's Thomistic-Aristotelianism. Substantive reason comprises thinking and acting on the set of standards and beliefs within a particular tradition. It is the impossibility of enlightenment rationality to evaluate ends and the possibility of substantive reason to evaluate ends that makes the one unsuitable and the other suitable for a critical theory of society. Nicholas's compelling argument, written in accessible language, remains committed to the promise of reason to help individuals achieve a good and just society and a good life. This requires, however, a complete revolution in the way we approach social life.

In Power in the Balance: Presidents, Parties, and Legislatures in Peru and Beyond, Barry S. Levitt answers urgent questions about executive power in "new" democracies. He examines in rich detail the case of Peru, from President Alan García's first term (1985-1990), to the erosion of democracy under President Alberto Fujimori (1990-2000), through the interim government of Valentín Paniagua (2000-2001) and the remarkable, if rocky, renewal of democracy culminating in Alejandro Toledo's 2001-2006 presidency. This turbulent experience with democracy brings into clear focus the functioning of formal political institutions--constitutions and electoral laws, presidents and legislatures, political parties and leaders--while also exposing the informal side of Peru's national politics over the course of two decades.Levitt's study of politics in Peru also provides a test case for his regional analysis of cross-national differences and change over time in presidential power across eighteen Latin American countries. In Peru and throughout Latin America, Levitt shows, the rule of law itself and the organizational forms of political parties have a stronger impact on legislative-executive relations than do most of the institutional traits and constitutional powers that configure the formal "rules of the game" for high politics. His findings, and their implications for improving the quality of new democracies everywhere, will surprise promoters, practitioners, and scholars of democratic politics alike.

The volume The Many Faces of Beauty joins the rich debate on beauty and aesthetic theory by presenting an ambitious, interdisciplinary examination of various facets of beauty in nature and human society. The contributors ask such questions as, Is there beauty in mathematical theories? What is the function of arts in the economy of cultures? What are the main steps in the historical evolution of aesthetic theories from ancient civilizations to the present? What is the function of the ugly in enhancing the expressivity of art? and What constitutes beauty in film? The sixteen essays, by eminent scientists, critics, scholars, and artists, are divided into five parts. In the first, a mathematician, physicist, and two philosophers address beauty in mathematics and nature. In the second, an anthropologist, psychologist, historian of law, and economist address the place of beauty in the human mind and in society. Explicit philosophical reflections on notoriously vexing issues, such as the historicity of aesthetics itself, interculturality, and the place of the ugly, are themes of the third part. In the fourth, practicing artists discuss beauty in painting, music, poetry, and film. The final essay, by a theologian, reflects on the relation between beauty and God.Contributors: Vittorio Hösle, Robert P. Langlands, Mario Livio, Dieter Wandschneider, Christian Illies, Francesco Pellizzi, Bjarne Sode Funch, Peter Landau, Holger Bonus, Pradeep A. Dhillon, Mark W. Roche, Maxim Kantor, Claus-Steffen Mahnkopf, Mary Kinzie, Dudley Andrew, and Cyril O'Regan.

In The Persistence of the Sacred in Modern Thought, Chris L. Firestone, Nathan A. Jacobs, and thirteen other contributors examine the role of God in the thought of major European philosophers from the seventeenth to the nineteenth century. The philosophers considered are, by and large, not orthodox theists; they are highly influential freethinkers, emancipated by an age no longer tethered to the authority of church and state. While acknowledging this fact, the contributors are united in arguing that this is only one side of a complex story. To redress the imbalance of attention to secularism among crucial modern thinkers and to consolidate a more theologically informed view of modernity, they focus on the centrality of the sacred (theology and God) in the thought of these philosophers. The essays, each in its own way, argue that the major figures in modernity are theologically astute, bent not on removing God from philosophy but on putting faith and reason on a more sure footing in light of advancements in science and a perceived need to rethink the relationship between God and world. By highlighting and defending the theologically affirmative dimensions of thinkers such as Thomas Hobbes, Gottfried Leibniz, John Locke, Immanuel Kant, F. W. J. Schelling, G. W. F. Hegel, and others, the essayists present a forceful and timely correction of widely accepted interpretations of these philosophers. To ignore or downplay the theological dimensions of the philosophical works they address, they argue, distorts our understanding of modern thought. Contributors: Nicholas Adams, Hubert Bost, Philip Clayton, John Cottingham, Yolanda Estes, Chris L. Firestone, Lee Hardy, Peter C. Hodgson, Nathan A. Jacobs, Jacqueline Mariña, A. P. Martinich, Richard A. Muller, Myron B. Penner, Stephen D. Snobelen, Nicholas Wolterstorff.

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.

In Offering Hospitality: Questioning Christian Approaches to War, Caron E. Gentry reflects on the predominant strands of American political theology--Christian realism, pacifism, and the just war tradition--and argues that Christian political theologies on war remain, for the most part, inward-looking and resistant to criticism from opposing viewpoints.In light of the new problems that require choices about the use of force--genocide, terrorism, and failed states, to name just a few--a rethinking of the conventional arguments about just war and pacifism is timely and important. Gentry's insightful perspective marries contemporary feminist and critical thought to prevailing theories, such as Christian realism represented in the work of Reinhold Niebuhr and the pacifist tradition of Stanley Hauerwas. She draws out the connection between hospitality in postmodern literature and hospitality as derived from the Christian conception of agape, and relates the literature on hospitality to the Christian ethics of war. She contends that the practice of hospitality, incorporated into the jus ad bellum criterion of last resort, would lead to a "better peace." Gentry's critique of Christian realism, pacifism, and the just war tradition through an engagement with feminism is unique, and her treatment of failed states as a concrete security issue is practical. By asking multiple audiences--theologians, feminists, postmodern scholars, and International Relations experts--to grant legitimacy and credibility to each other's perspectives, she contributes to a reinvigorated dialogue.