Spreading democracy abroad or taking care of business at home is a tension as current as the war in Afghanistan and as old as America itself. Tracing the history of isolationist and internationalist ideas from the 1890s through the 1930s, Nichols reveals unexpected connections among individuals and groups from across the political spectrum who developed new visions for America’s place in the world.

From Henry Cabot Lodge and William James to W. E. B. Du Bois and Jane Addams to Randolph Bourne, William Borah, and Emily Balch, Nichols shows how reformers, thinkers, and politicians confronted the challenges of modern society—and then grappled with urgent pressures to balance domestic priorities and foreign commitments. Each articulated a distinct strain of thought, and each was part of a sprawling national debate over America’s global role. Through these individuals, Nichols conducts us into the larger community as it strove to reconcile America’s founding ideals and ideas about isolation with the realities of the nation’s burgeoning affluence, rising global commerce, and new opportunities for worldwide cultural exchange. The resulting interrelated set of isolationist and internationalist principles provided the basis not just for many foreign policy arguments of the era but also for the vibrant as well as negative connotations that isolationism still possesses.

Nichols offers a bold way of understanding the isolationist and internationalist impulses that shaped the heated debates of the early twentieth century and that continue to influence thinking about America in the world today.

Winner of the Scribes Book Award

“Displays a level of intellectual honesty one rarely encounters these days…This is delightful stuff.”
—Barton Swaim, Wall Street Journal

“At a time when the concept of truth itself is in trouble, this lively and accessible account provides vivid and deep analysis of the practices addressing what is reliably true in law, science, history, and ordinary life. The Proof offers both timely and enduring insights.”
—Martha Minow, former Dean of Harvard Law School

“His essential argument is that in assessing evidence, we need, first of all, to recognize that evidence comes in degrees…and that probability, the likelihood that the evidence or testimony is accurate, matters.”
—Steven Mintz, Inside Higher Education

“I would make Proof one of a handful of books that all incoming law students should read…Essential and timely.”
—Emily R. D. Murphy, Law and Society Review

In the age of fake news, trust and truth are hard to come by. Blatantly and shamelessly, public figures deceive us by abusing what sounds like evidence. To help us navigate this polarized world awash in misinformation, preeminent legal theorist Frederick Schauer proposes a much-needed corrective.

How we know what we think we know is largely a matter of how we weigh the evidence. But evidence is no simple thing. Law, science, public and private decision making—all rely on different standards of evidence. From vaccine and food safety to claims of election fraud, the reliability of experts and eyewitnesses to climate science, The Proof develops fresh insights into the challenge of reaching the truth. Schauer reveals how to reason more effectively in everyday life, shows why people often reason poorly, and makes the case that evidence is not just a matter of legal rules, it is the cornerstone of judgment.

American culture warriors have plenty to argue about, but battles over such issues as abortion and torture have as much to do with rhetorical style as moral substance. Cathleen Kaveny reframes the debate about religion in the public square by focusing on a powerful stream of religious discourse in American political speech: the Biblical rhetoric of prophetic indictment.

“Important and path-breaking. The place of religious discourse in the American public square has received much attention for many years, but the role of prophetic indictment has been largely overlooked. Kaveny’s book not only opens a ‘new front’ in these debates, but starts the conversation with a rich analysis of the history and function of prophetic discourse.”
—Kathleen A. Brady, Commonweal

“A monumental achievement, and a much-needed addition to the academic and societal conversation about the role of religion in public life. In precise prose and with careful analysis, Kaveny challenges some of the leading theorists about public discourse and puts forward her own theories, all accompanied by a storyteller’s gift for anecdote and a philosopher’s talent for explication.”
—Michael Sean Winters, National Catholic Reporter

These papers treat those issues involved in formulating a logic of propositional attitudes and consider the relevance of the attitudes to the continuing study of both the philosophy of language and the philosophy of mind. C. Anthony Anderson is professor of philosophy and Joseph Owens is assistant professor of philosophy, both at the University of Minnesota.

Written for his brother Benedictine monks around 1077, Anselm’s Proslogion is perhaps the best-known partially-read book of the Middle Ages. Many readers are familiar only with Anselm’s well-known argument for God’s existence in Chapters 2–4, which is often called the “ontological argument,” a misleading appellation coined centuries later by Immanuel Kant. In this argument Anselm begins with the thought of “something than which nothing greater is able to be thought,” and subsequently he leads the reader to see that such a reality necessarily exists and cannot be thought not to be. This argument – which is, to be sure, crucial to the work constitutes – but a small portion of the whole. Preceding it is a profound but oft-overlooked opening chapter in which Anselm contemplates his all-too-human condition and disposes the reader to receive aptly his argument for God’s existence in the next three chapters. And following this argument are 20 chapters in which Anselm artfully unfolds the depth and breadth of God’s true existence as that than which nothing greater is able to be thought, showing God to be (among other things) able-to-sense, pity-hearted, just, good, and uncircumscribed. Indeed, if the reader is willing to give himself over to the work as whole, he will be compelled, under Anselm’s deft guidance, to “endeavor to straighten up his mind toward contemplating God,” which is how Anselm describes his own role in the work in his prefatory remarks.

This edition provides a faithful yet readable English rendering of the whole Proslogion, the objections raised to Anselm’s argument by his contemporary Gaunilo, and Anselm’s replies to those objections. (After responding to Gaunilo, Anselm himself requested that these objections and replies be included in subsequent editions of the Proslogion.) This edition also includes an introduction that contextualizes the Proslogion within the monastic, pre-Scholastic age in which it first made its appearance. In addition, by means of notes and commentary, this edition articulates how to contextualize Anselm’s famous argument in the Proslogion as a whole and in light of his replies to Gaunilo, how to appreciate the artistry whereby Anselm knit the Proslogion together into a coherent and concise unity, and how the work may be taught effectively to interested students. These features set this affordable English edition of the Proslogion apart from those currently available, which too often fail to capture accurately the beauty of Anselm’s prose, which often treat the work through the lens of either later Scholasticism or contemporary analytic philosophy of religion, and which take little note of the craftsmanship whereby Anselm constructed this masterfully integrated work that is remembered too often for too few of its 24 chapters.

Matthew Walz has taught in the interdisciplinary program at Thomas Aquinas College in California, and since 2008 he has been a professor in the Philosophy Department of the University of Dallas.

Natural theology, which suffered significantly in the eighteenth century as a result of the criticisms of David Hume and Immanuel Kant, appeared to be a terminal patient in the mid-twentieth century in the 1960s, however philosophers and theologians began

To the ancient Greeks, providence was the inherent purpose and rational structure of the world. In Christian thought, it became a benign will “providing” for human well-being. And in our own ever more secular times—is providence lost? Perhaps, but as Genevieve Lloyd makes clear in this illuminating work, providence still exerts a powerful influence on our thought and in our lives; and understanding how can help us clarify the functioning—or, increasingly, disfunctioning—of concepts of freedom and autonomy that define our modernity. Such an understanding is precisely the goal of this book, which traces a succession of transformations in the concept of providence through the history of Western philosophy.

Beginning with early versions of providence in ancient Greek thought, Lloyd follows the concept through its convergence with Christian ideas, to its role in seventeenth-century philosophical accommodations of freedom and necessity. Finally, she shows how providence was subsumed into the eighteenth-century ideas of progress that eventually rendered it philosophically superfluous. Incorporating rich discussions of thinkers from Euripides to Augustine, Descartes and Spinoza to Kant and Hegel, her lucid and elegantly written work clearly and forcefully brings the history of ideas to bear on our present confusion over notions of autonomy, risk, and responsibility. Exploring the interplay among philosophy, religion, and literature, and among intellect, imagination, and emotion in philosophical thought, this book allows intellectual historians and general readers alike to grasp what it actually means that providence can be lost but not escaped.

Cavell elaborates the view, traceable from Wittgenstein to Davidson, that there is no thought, and thus no meaning, without language, and shows how this concurs with psychoanalytic theory and practice. Cavell's argument takes up several issues of continuing interest to both philosophers and psychoanalysts, including the explanation of action, especially irrational action, the concept of subjectivity, the minds of children, the genealogy of morals, and narration in "life stories."

In this book, Michael Sandel takes up some of the hotly contested moral and political issues of our time, including affirmative action, assisted suicide, abortion, gay rights, stem cell research, the meaning of toleration and civility, the gap between rich and poor, the role of markets, and the place of religion in public life. He argues that the most prominent ideals in our political life--individual rights and freedom of choice--do not by themselves provide an adequate ethic for a democratic society. Sandel calls for a politics that gives greater emphasis to citizenship, community, and civic virtue, and that grapples more directly with questions of the good life. Liberals often worry that inviting moral and religious argument into the public sphere runs the risk of intolerance and coercion. These essays respond to that concern by showing that substantive moral discourse is not at odds with progressive public purposes, and that a pluralist society need not shrink from engaging the moral and religious convictions that its citizens bring to public life.

In Punctuations Michael J. Shapiro examines how punctuation—conceived not as a series of marks but as a metaphor for the ways in which artists engage with intelligibility—opens pathways for thinking through the possibilities for oppositional politics. Drawing on Theodor Adorno, Alain Robbe-Grillet, and Roland Barthes, Shapiro demonstrates how punctuation's capacity to create unexpected rhythmic pacing makes it an ideal tool for writers, musicians, filmmakers, and artists to challenge structures of power. In works ranging from film scores and jazz compositions to literature, architecture, and photography, Shapiro shows how the use of punctuation reveals the contestability of dominant narratives in ways that prompt readers, viewers, and listeners to reflect on their acceptance of those narratives. Such uses of punctuation, he theorizes, offer models for disrupting structures of authority, thereby fostering the creation of alternative communities of sense from which to base political mobilization.

During combat, soldiers make life-and-death choices dozens of times a day. These individual decisions accumulate to determine the outcome of wars. This work examines the theory and practice of military ethics in counterinsurgency operations. Marcus Schulzke surveys the ethical traditions that militaries borrow from; compares ethics in practice in the US Army, British Army and Royal Marines Commandos, and Israel Defense Forces; and draws conclusions that may help militaries refine their approaches in future conflicts. The work is based on interviews with veterans and military personnel responsible for ethics training, review of training materials and other official publications, published accounts from combat veterans, and observation of US Army focus groups with active-duty soldiers. Schulzke makes a convincing argument that though military ethics cannot guarantee flawless conduct, incremental improvements can be made to reduce war’s destructiveness while improving the success of counterinsurgency operations.

A deeply human portrait of a region defined by conflict and military dictatorship. 

Pursuing Morality is an in-depth and fascinating study of ordinary life in Myanmar’s southeast through a unique ethnographic focus on Buddhist Plong (Pwo) Karen. Based on extensive in-depth fieldwork in the small city of Hpa-an, the capital of Karen State, Justine Chambers shines a new light on Plong Buddhists’ lives and the many ways they broker, traverse, enact, cultivate, defend, and pursue moral lives.
 
This is the first ethnographic study of Myanmar to add to a growing body of anthropological scholarship that is referred to as the “moral turn.” Each chapter examines the lives of Plong Buddhists from different vantage points, calling into question many assumptions about Southeast Asian values and the nature of Buddhist Theravada practice. Critiquing the notion that moral coherence is necessary for ethical selfhood, Chambers demonstrates how the pursuit of morality is varied, performative, and embedded in an affective notion of the self as a moral agent in a relationship with wider structural political forces. This vivid account of everyday life in Myanmar complements existing scholarship on the region and offers a deeper understanding of Buddhism, moral anthropology, and ethics in Southeast Asia.

One of the world’s foremost historians of Western political and legal thought proposes a bold new model for thinking about equality at a time when its absence threatens democracies everywhere.

How much equality does democracy need to survive? Political thinkers have wrestled with that question for millennia. Aristotle argued that some are born to command and others to obey. Antiphon believed that men, at least, were born equal. Later the Romans upended the debate by asking whether citizens were equals not in ruling but in standing before the law. Aldo Schiavone guides us through these and other historical thickets, from the first democracy to the present day, seeking solutions to the enduring tension between democracy and inequality.

Turning from Antiquity to the modern world, Schiavone shows how the American and the French revolutions attempted to settle old debates, introducing a new way of thinking about equality. Both the French revolutionaries and the American colonists sought democracy and equality together, but the European tradition (British Labour, Russian and Eastern European Marxists, and Northern European social democrats) saw formal equality—equality before the law—as a means of obtaining economic equality. The American model, in contrast, adopted formal equality while setting aside the goal of economic equality.

The Pursuit of Equality in the West argues that the United States and European models were compatible with industrial-age democracy, but neither suffices in the face of today’s technological revolution. Opposing both atomization and the obsolete myths of the collective, Schiavone thinks equality anew, proposing a model founded on neither individualism nor the erasure of the individual but rather on the universality of the impersonal human, which coexists with the sea of differences that makes each of us unique.

In Pursuit of Truth W. V. Quine gives us his latest word on issues to which he has devoted many years. As he says in the preface: “In these pages I have undertaken to update, sum up, and clarify my variously intersecting views on cognitive meaning, objective reference, and the grounds of knowledge.”

The pursuit of truth is a quest that links observation, theory, and the world. Various faulty efforts to forge such links have led to much intellectual confusion. Quine’s efforts to get beyond the confusion begin by rejecting the very idea of binding together word and thing, rejecting the focus on the isolated word. For him, observation sentences and theoretical sentences are the alpha and omega of the scientific enterprise. Notions like “idea” and ”meaning” are vague, but a sentence—now there’s something you can sink your teeth into. Starting thus with sentences, Quine sketches an epistemological setting for the pursuit of truth. He proceeds to show how reification and reference contribute to the elaborate structure that can indeed relate science to its sensory evidence.

In this book Quine both summarizes and moves ahead. Rich, lively chapters dissect his major concerns: evidence, reference, meaning, intention, and truth. “Some points,” he writes, “have become clearer in my mind in the eight years since Theories and Things. Some that were already clear in my mind have become clearer on paper. And there are some that have meanwhile undergone substantive change for the better.”

This is a key book for understanding the effort that a major philosopher has made a large part of his life’s work: to naturalize epistemology in the twentieth century. The book is concise and elegantly written, as one would expect, and does not assume the reader’s previous acquaintance with Quine’s writings. Throughout, it is marked by Quine’s wit and economy of style.

In Pursuit of Truth W. V. Quine gives us his latest word on issues to which he has devoted many years. As he says in the preface: "In these pages I have undertaken to update, sum up, and clarify my variously intersecting views on cognitive meaning, objective reference, and the grounds of knowledge?'The pursuit of truth is a quest that links observation, theory, and the world. Various faulty efforts to forge such links have led to much intellectual confusion. Quine's efforts to get beyond the confusion begin by rejecting the very idea of binding together word and thing, rejecting the focus on the isolated word. For him, observation sentences and theoretical sentences are the alpha and omega ofthe scientific enterprise. Notions like "idea" and "meaning" are vague, but a sentence-now there's something you can sink your teeth into.

Starting thus with sentences, Quine sketches an epistemological setting for the pursuit of truth. He proceeds to show how reification and reference contribute to the elaborate structure that can indeed relate science to its sensory evidence.In this book Quine both summarizes and moves ahead. Rich, lively chapters dissect his major concerns-evidence, reference, meaning, intension, and truth. "Some points;' he writes, "have become clearer in my mind in the eight years since Theories and Things. Some that were already clear in my mind have become clearer on paper. And there are some that have meanwhile undergone substantive change for the better." This is a key book for understanding the effort that a major philosopher has made a large part of his life's work: to naturalize epistemology in the twentieth century. The book is concise and elegantly written, as one would expect, and does not assume the reader's previous acquaintance with Quine's writings. Throughout, it is marked by Quine's wit and economy of style.

The achievement of unity and perfection in human action begins with a struggle for these ideals in human thought. Dr. Klaus Vondung in his collection of essays that span four decades explores examples of this in different fields of human inquiry: striving for harmonious existential unity of talents and morals, intellect and emotion; seeking to make natural sciences consonant with the humanities and thereby moving toward a more universal, “perfect” science; and establishing unity in political structures and cultivating in this unity a homogenous society. Vondung devotes himself especially to exposing National Socialism, and revisits its perverted motivations and the murderous consequences of its ideology.
     Particular focus in following the thread of unity and perfection in human intellectual and practical ambitions ultimately hones in on the combination of religion and politics. Vondung in these essays unpacks the ways in which this continues to fascinate and disturb us, and in his expertise he uses National Socialism to connect this pursuit of unity and perfection to what he calls one of the signature marks of modernity––namely, secular apocalypticism. This claim stands in opposition to Eric Voegelin’s remark that Gnosticism, rather, is “the nature of modernity.” Vondung, who studied and wrote his dissertation under Voegelin, grapples with the contrast of these positions. Vondung is willing to challenge Voegelin, but ultimately his treatment of the latter bears the quality of tribute to this great scholar.
      Vondung also explores the points of contact between apocalypticism and Hermetic speculation. Despite the independence of the religious and philosophical doctrines of Hermeticism, there are parallels to be found. Apocalypticism and Hermeticism originated in antiquity and yet each represents a tradition that still holds footing today. Vondung furthermore leads the reader to see the project of salvation found in both even as each operates with a different scope.
     This collection of essays centers itself on a perspective of the human pursuit of unity and perfection, directly or indirectly, as objectives of intellectual endeavors, existential ideals, as social or political outcomes, and in the case of National Socialism even as perverse aberrations that led to the Holocaust. Vondung’s particular treatment of Voegelin’s work likewise establishes what the former identifies as a stand-out question of this study: Does the search for order in history show us the unity of the history of humankind?

Marking the tercentenary of David Hume's birth, Annette Baier has created an engaging guide to the philosophy of one of the greatest thinkers of Enlightenment Britain. Drawing deeply on a lifetime of scholarship and incisive commentary, she deftly weaves Hume’s autobiography together with his writings and correspondence, finding in these personal experiences new ways to illuminate his ideas about religion, human nature, and the social order.

Excerpts from Hume’s autobiography at the beginning of each chapter open a window onto the eighteenth-century context in which Hume’s philosophy developed. Famous in Christian Britain as a polymath and a nonbeliever, Hume recounts how his early encounters with clerical authority laid the foundation for his lifelong skepticism toward religion. In Scotland, where he grew up, he had been forced to study lists of sins in order to spot his own childish flaws, he reports. Later, as a young man, he witnessed the clergy’s punishment of a pregnant unmarried servant, and this led him to question the violent consequences of the Church’s emphasis on the doctrine of original sin. Baier’s clear interpretation of Hume’s Treatise of Human Nature explains the link between Hume’s growing disillusionment and his belief that ethics should be based on investigations of human nature, not on religious dogma.

Four months before he died, Hume concluded his autobiography with a eulogy he wrote for his own funeral. It makes no mention of his flaws, critics, or disappointments. Baier’s more realistic account rivets our attention on connections between the way Hume lived and the way he thought—insights unavailable to Hume himself, perhaps, despite his lifelong introspection.

As a logical concept, identity refers to one and the same thing. So why, Vincent Descombes asks, do we routinely use “identity” to describe the feelings associated with membership in a number of different communities, as when we speak of our ethnic identity and religious identity? And how can we ascribe the same “identity” to more than one individual in a group? In Puzzling Identities, one of the leading figures in French philosophy seeks to bridge the abyss between the logical meaning of identity and the psychological sense of “being oneself.”

Bringing together an analytic conception of identity derived from Gottlob Frege with a psychosocial understanding stemming from Erik Erikson, Descombes contrasts a rigorously philosophical notion of identity with ideas of collective identity that have become crucial in contemporary cultural and political discourse. He returns to an argument of ancient Greek philosophy about the impossibility of change for a material individual. Distinguishing between reflexive and expressive views of “being oneself,” he shows the connections between subjective identity and one’s life and achievements. We form profound attachments to the particular communities by which we define ourselves. At the same time, becoming oneself as a modern individual requires a process of disembedding oneself from one’s social milieu. This is how undergoing a crisis of identity while coming of age has become for us a normal stage in human life.

Puzzling Identities demonstrates why a person has more than one answer to the essential question “Who am I?”