A year into the global pandemic, Gene Fendt repositions the attention of the Western world on a literary classic that bears a vital perspective. Presently, civilization cannot allow itself to think about being better. First it has to survive. Referencing Thomas Merton’s claim that Camus’ fictional account is actually a “modern myth about the destiny of man” and indication of the blight of “ambiguous and false explanations, interpretations, conventions, justifications, legalizations, evasions which infect our struggling civilization,” Fendt makes the case that “modernity itself is a time of plague.” 

Fendt asserts that perhaps “the originality of the modern plague is that most people admit of no symptoms.” This chilling likeness to the asymptomatic Covid-19 victim is but one of the images of what the plague stands for in both the novel and contemporary society. The existentialist fiction of Camus is unwrapped by Fendt’s fidelity to realism and Camus’ motivations as an artist. As Camus calls nihilistic art and culture “barbaric,” Fendt calls the barbarian a natural slave. If we are moved by the forces of powers that be without sense or knowledge of a proper end, we too have been rendered worse than ignorant. 

Beyond the presentation of The Plague as a myth, Fendt also provides generous insight into elements of this work that give an autobiographical portrait of Albert Camus´ artistic development. He provides an intelligent challenge to labeling Camus an atheist, if Camus is truly the artist Fendt believes him to be. It is also an unlikely but important contribution to the political philosophical study of solidarity.  

China’s Quest for Liberty is a personal story of a young man fully engaged in understanding the world he was born into and working toward making that world into a better and freer place to life. It is about an unexpected journey a Chinese journalist has taken to pursue freedom, involving such diverse fields or disciplines as politics, business, humanities, science and technology, government agencies and non-governmental organizations. Some took place as daily life, and some occurred in detentions or disasters.

It is about a world whose dimensions have been basically obscured not only in China but also in the global public square, and walk with this young journalist, step by step, to find, paradoxically, the hope in the depth of hopelessness, the strength in acknowledging weakness, the change in substance by, among other things, keeping the form unchanged for at least a while, the youth in growing up despite growing old, the invisible in the visible, the imperishable in the perishable, the reality in the shadow of numerous fake realities, and the freedom gained not mainly through human efforts but as mercy and grace from the one who created humans and other beings.

As well as digging out the overlooked Christian background in the rise of the sanctity of human life, creative culture, constitutionalism, work as a vocation, modern management, servant leadership, and catchphrases like “the global village” and “The medium is the message”, the author tells of insider observations about the rise of Christianity in China generally and about Shouwang Church in particular. Through sharing these findings, this book aims to show how the one who made the universe rules the world and how this creator sets his creatures free by himself.

China’s Quest for Liberty is a fascinating work of nuance and surprise.

After a career of teaching law, ethics, and the relationship between criminal activity and the moral imperative, Charles Nemeth wants to revisit the post-modern 'caricature' of the God who is so loving and merciful that one overlooks the urgency of the human requirement to be good at all times.
            Nemeth traces the modern shift in considering God as judge to the God who just wants to wipe away tears. If we look in Scripture, there are harsh words for the person who dismisses moral action as less than a continual call to evaluation and conversion. One also sees the detrimental effect of granting political underpinnings to all interpretations of the Bible and its indications of what righteous action is. Nemeth asserts that not only is the measure of law worthless without a kind of hardness toward offenders, but charity itself has no backbone without justice. Restoration requires judgment, but the Judge who speaks harshly is the one who cultivates the desire for his softness. Post-modern scholars don't worry about receiving God's mercy, but they really ought to define the parameters of human responsibility. Any human attempt to define mercy and compassion on the part of God will always fall short, we ought to save our energies to live up to the moral life and take Christ as a perfect example and proof of the possibility.
 

Following an ardent debate in the 1930s on the question over whether something like a “Christian philosophy” exists, as Etienne Gilson, Jacques Maritain, and others held, the term was used by many thinkers and rejected by many others, not only by Heidegger who called it a contradiction in terms, an “iron wood,” but also by Thomists who wanted to see philosophy and Christian faith strictly separated. Seifert analyses five understandings of the term “Christian philosophy” which have never been expounded with such clarity and which he rejects for different, partly for opposite, reasons. He presents these senses of Christian philosophy, and his reasons for rejecting them, in clear, straight-forward language. He presents for the first time a series of eleven wholly different and thoroughly positive and fruitful ways of understanding the (rather misleading) term “Christian philosophy.” Identifying and distinguishing these legitimate ways to speak of “Christian philosophy” shed light on the manifold fruitful relations between reason and faith. In a second part of the book, Seifert gives an example of Christian philosophy in the sense of a philosophy of religion that shows the absolute presupposedness and necessity of the existence of human, divine, and angelic free will to make any sense of divine revelation and of Christian (but also of Muslim and Jewish) religion. In a third part, he presents a penetrating analysis of seven indubitable evidences that demonstrate the nature and real existence of human free will (in a so-called “libertarian” sense that rejects the thesis of the compatibility between free will and determinism). The book is introduced by the eminent Thomist philosopher, John Finnis.

The American Civil War may have been more consequential to American history (and its global supremacy) than its Revolutionary War and participation in all other world wars. The influence of this war is not just reduced to the victory of the north and its economic infrastructure, but the fact of Union success ushered in the notion of 'what it means to be American' that even the revolution could not instill. 

European military historian Jeremy Black reorients readers to see what was extraordinary in the civil war of 'the American colonies' and why this was warfare unlike anything that could be properly understood on the world stage at that time. He also examines with expertise the role of foreign powers (or lack thereof). 

Black's treatment might be the doom of civil war counterfactuals. Was the south destined to fail? Was it weaker motive, faulty strategy, or lack of European support? Was the north just lucky, or possessed of foresight and providential endowment? Black dispels romanticism and sentimentalist hindsight––the American Civil War is unparalleled in many respects, but it is not without clear lessons in warcraft, diplomacy, and cultural–economic impasse. 

Furthermore, Black's Civil War is a new resource that teaches, reaffirms, and reminds readers of the intensity of the American past––in both error and idealistic impulse––that might continue to guide us to the best future and avoid the lose-lose circumstances of a civil war. Black's acumen for historical review in this case renders a kind of warning: May the leaders of men in the future come to a better way of self-realization than give way to the internal conflict that pits father against son, and sister against brother. But if he must engage, at least understand the distinction between war and politics. 

Black's objective and concise account is a treasure for students and experts alike who need clarity and insight without too much of an investment. The take-away is an appreciation for the American spirit that civil strife petrified and an understanding of the tactical progression of this conflict and the context of combat of that era. 

Why are human beings so attracted to information and communication technologies? Developments in this field have formed new social networks around these technologies and that seem to compete with pre-existing structures in human lives. Cristian Mendoza and Lluís Clavell confront this phenomenon and its effect on human happiness, but have no desire to condemn the trajectory of human reliance on communication technology. Rather, they see an opportunity to explore human nature at greater depths. Only in this way can our use of technology properly support human activity and not sabotage our grasp of reality. 

Mendoza and Clavell's treatment of this topic renders an important philosophical conversation about digital realities and how they can actually make human life more human. This book provides a framework for using human attraction to information and communication tech for human benefit. It can be done! The authors apply the work of old and new masters to help open the new horizons of communication technology wherein human beings can flourish.

Alexandre Kojève (1902–1968) is most widely known in America for his provocative assertion that history is at its end, that is, its completion. In the “practical” sense, this means that the process of historical development can at last be seen (if from a distance) as the realization of the Marxist “universal and homogeneous state.” However, Kojève claimed as well that the history of philosophical thinking had also reached its goal in the transformation of philosophy, as the “love of wisdom” (or the unsatisfied quest for comprehensive knowledge), into that very Wisdom itself and had done so in the most essential respects in the philosophy of Hegel.

The Concept, Time, and Discourse is the first volume of Kojève’s magnum opus, which was to have given an exposition of the (Hegelian) System of Knowledge and of which five volumes were written before his death. It contains, along with a preliminary discussion of the need for an updating of the Hegelian system, the first two of three introductions to the exposition of that system: a First Introduction of the Concept (the integrated totality of what is comprehensible, which is the final object of philosophic inquiry) and a Second Introduction concerning Time, both introductions leading to the (Hegelian) identification of the Concept with Time, an identification which alone takes adequate account of the fact that Philosophy is necessarily discursive (that it must actualize the requirements and essential structure of Discourse).

The present volume offers Kojève’s fullest statement of his Ontology. It includes a critical discussion of the traditional oppositions of the “general” to the “particular” and of the “abstract” to the “concrete” and an analysis of the act of “generalizing abstraction,” which detaches Essence from the Existence of Things. Kojève then discusses the three great figures in the three-stage development of philosophy into wisdom: Parmenides, Plato, and Hegel. Parmenides’ monadic account of Being (= Eternity) rendered it ineffable, thereby reducing philosophy to (non-philosophic) silence; Plato’s dyadic account of Being (as eternal) was intended to make Being a possible subject of discourse but failed to reflect adequately the triadic (and temporally developing) structure which Plato himself discerned in Discourse. Finally, Hegel’s triadic account of Being as itself “dialectical” achieved the final identification of the Concept with Time.

This is a first-time, meticulous translation of Kojève’s late, unfinished magnum opus, the “updating” of the Hegelian System of Knowledge, meaning its modification so as to make it comprehensible to the author himself and to his contemporaries. It is, however, much more than an exposition of its central terms, The Concept and Time and their identity. It is an acute, original review of the major themes of the West’s philosophical tradition; it is, in fact, a philosophical education in itself. Robert Williamson has done this tradition a great service by making Kojève’s work accessible to Americans. – Eva Brann, Dean Emerita and Senior Faculty, St. John’s College, Annapolis, Maryland

We now recognize Alexandre Kojève as one of the central figures of 20th century European philosophy. A translation of his The Concept, Time, and Discourse will enable English speaking readers to have a fuller understanding of his remarkably ambitious intellectual project. – Michael S. Roth, President, Wesleyan University, Middletown, Connecticut.

Robert B. Williamson is Tutor Emeritus at St. John’s College in Annapolis, Maryland, where he continues to teach. He is co-author, with Alfred Mollin, of An Introduction to Ancient Greek (University Press of America) and the author of articles on Plato’s philosophy and Einstein’s early work on relativity theory.

James H. Nichols, Jr. is Professor of Government and Dr. Jules L. Whitehill Professor of Humanism and Ethics at Claremont McKenna College, where he teaches political philosophy. Among his publications are Epicurean Political Philosophy: The De rerum natura of Lucretius, translations with interpretations of Plato’s Gorgias and Phaedrus, and most recently Alexandre Kojève: Wisdom at the End of History.

Nalin Ranasinghe undertakes the monumentally brash assignment of accusing man and then offering his defense, precisely as Homer does of Odysseus in the Iliad. Odysseus is portrayed as a human being deserving of both. For this reason and Homer’s perceptive descriptions, Ranasinghe claims Homer’s epic is the cornerstone of Western civilization. The central insights herein compel Ranasinghe to admit the necessity of heeding its lessons today, of minding its characters and seeing them in action off the page and in our own world.

Predrag Cicovacki in his indispensable preface to the book, elucidates: “In Ranasinghe’s view, Odysseus is both the first recognizable human being and a model of curious and concupiscent human rationality that constantly strives toward the virtues of self-knowledge and moderation. Homer leads us to believe that the cosmos leans toward virtue, although its fundamental truths may be inherently unspeakable. This is the line of thought that Ranasinghe believes was further developed by Socrates, Plato, and Jesus, while being obscured by Aristotle, Augustine, and their followers. Homer’s later epic and his central insights are, according to Ranasinghe, the most fertile soil on which a humane civilization can grow and flourish.” 

Yet Ranasinghe ultimately says it best. “Homer must be read as the wisest Greeks did, not for fantastic tales of the Olympians but because his myths reveal eternal constants of the human state: the soul’s ruling passions and the possibility of knowing and educating these false gods. Wrestled with thus the Iliad becomes a cautionary tale, not one urging literal reading or mindless mimesis. It may always be that for the few who grasp Homer, many more will obey his gods or imitate his antiheroes; but the Odyssey hints that while its poet sees this potential for misuse, he is willing to take a noble risk and hope that eros can listen to and educate thumos. This faith is implicit in his tale of Achilles and the Trojan War. It is vital today that we see how the West’s end resembles its angry origins, as depicted in the Iliad. This is why Homer is said to be as fresh as the morning newspaper. His wisdom may outlive our literacy.” 

The Conquistador with His Pants Down: David Ramsay Steele’s Legendary Lost Lectures assembles fourteen of the penetrating, provocative presentations by this controversial libertarian speaker and writer.  The targets of Steele’s acerbic and witty criticisms include Scott Adams, Mattias Desmet, Sigmund Freud, Sam Harris, Karl Marx, George Orwell, Jordan Peterson, Ayn Rand, and all things conventionally Wokish.  Steele’s heroes encompass Immanuel Kant, Robert Michels, Ludwig von Mises, Dexter Morgan, Karl Popper, and all who, howsoever confusedly, come down on the side of liberty, truth, and unsocial justice.
 
“Why Do We See Lysenko-Type Mass Delusions in Western Democracies?”
 
We’ve learned enough to know that Global Warming Catastrophism and the mass homicide of the Covid “vaccines” are totalitarian insanities. But can Mattias Desmet’s theory fully account for these recurring outbreaks of mass psychosis?
 
“Here’s Why There Can Never Be a Marxist Revolution”
 
There are two irrefutable reasons why genuine Marxism can never succeed.  But failed fake Marxism is a real threat to all of us, especially the working class.
 
“The Five Times George Orwell Changed His Mind”
 
We can best understand George Orwell’s thinking by looking at the five occasions when he underwent a major change in his political outlook.
 
“The Most Evil Man in History”
 
Ayn Rand and her slavish worshipers depict Immanuel Kant as the Fountainhead of Evil. But in point of fact, Kant was a far greater friend of liberty and objective truth than the muddleheaded Miss Rand could ever be.
 
“Sam Harris and How to Spot Dangerous Ideas”
 
Sam Harris made his fame and his fortune by claiming that suicide bombings occur because of what the Quran tells Muslims.  But the truth is that suicide bombings—by Muslims, atheists, and, yes, Christians—occur because they are the most cost-effective means for militarily weak populations to hit back against oppressive foreign occupation.
 
“Dexter the Busy Bee”
 
The serial killer Dexter Morgan confers a huge social benefit by deleting bad guys, illustrating the point made by Dr. Bernard Mandeville, that viciously-motivated behavior may give us a valuable public outcome.
 
“The Conquistador with His Pants Down”
 
Dr. Sigmund Freud, who likened himself to a conquistador, marketed a deceptive story about what his patients had told him.  This false tale has been thoroughly exposed, and the slippery doctor doesn’t come out smelling like a rose.
 
“Dr. Peterson! Clean Up Your Theory!”
 
Jordan Peterson is a teller of stories and of stories about stories. But his stories about stories are provably false, and his interpretations of the stories are no more than Rorschach patterns for his own subjective fantasies.
 
“Is It a Fact that Facts Don’t Matter?”
 
Scott Adams denigrates truth, yet he continually appeals to facts.  And the fact is that truth is a powerful influence in human affairs.
 
“An Inconceivably Humble Defense of the Inconceivably Holy Book”
 
In the year 112,075, humankind has recovered from the latest Ice Age and founded a new religion based on an ancient book. You’ll be surprised what our future descendants make of this charming tale recovered from our time.
 
“Some Second Thoughts on Atheism”
 
The author of Atheism Explained comes back to look again at this messy topic and mop up some of the mess.
 
David Ramsay Steele is the author of The Mystery of Fascism: David Ramsay Steele’s Greatest Hits (2019), Orwell Your Orwell: A Worldview on the Slab (2017), Therapy Breakthrough: Why Some Psychotherapies Work Better than Others (with Michael R. Edelstein and Richard K. Kujoth, 2013), Atheism Explained: From Folly to Philosophy (2008), Three Minute Therapy: Change Your Thinking, Change Your Life (with Michael R. Edelstein, 1997), and From Marx to Mises: Post-Capitalist Society and the Challenge of Economic Calculation (1992).


Rave Reviews of Dr. Steele’s earlier books:
 
The Mystery of Fascism
 
“From Mussolini to The Matrix, from vegetarianism to mental illness, Steele’s relentless logic jolts us awake.”
 
—Thomas E. Woods, author of The Politically Incorrect Guide to American History
 
Orwell Your Orwell
 
“an absolutely dazzling book on Orwell, casting a brilliant new light, not just on Orwell himself, but on the entire intellectual history of our time.”
 
—Yuri Maltsev, editor of Requiem for Marx
 
Therapy Breakthrough
 
“Prepare to embark upon a rollicking yet highly informative journey through the intense world of psychotherapy!”
 
—Debbie Joffe Ellis, author of How to Hug a Porcupine
 
Atheism Explained
 
“Covers essentially all the arguments for and against God, in science, philosophy, and theology, with sympathy for the believer’s views even as they are shown to be untenable,”
 
—Victor J. Stenger, author of God and the Atom
 
Three Minute Therapy
 
“Of all the books that explain REBT in simple, clear, and highly usable form, Three Minute Therapy is one of the very best.”
 
—Albert Ellis, founder of REBT
 
From Marx to Mises
 
“a well written and tightly argued defense of Mises’s position that does much to dispel the ‘mystery’ of the socialist calculation debate.”
 
—Mark Blaug, Economic Journal
 

The anthropology that supports marriage perceives justice to be a particular reality, and for this reason marriage will always be a subject of law and of great interest to jurists and sociologists alike. With respect to the realization of justice in marriage, understood as the moment the bond is created, Catholic ecclesiology and canon law articulate an original legal category––namely, the consensual incapacity to marry.  In the last fifty years, however, and despite the juridical innovations provided by the current Code of Canon Law promulgated in 1983, American canonical practice in the sphere of marriage law has lost its foundation. The consequences of this include mechanisms of judgment that are rendered incoherent although not inactive, particularly in local tribunals reviewing claims of marriage nullity. In other words, the application of law in the Catholic Church moves forward without a clear indication of its anthropological basis. Canon law, then, on the issue of marriage is perceived to be purposefully oppressive or absolutely meaningless.

 Jurists, scholars, and members of the Roman Curia acknowledge that, more than a general response to this crisis of law and marriage, what might be needed most is greater scrutiny of the canon in which the formula for consensual incapacity appears. It is furthermore acknowledged that American canonical practice is perhaps the most influential in the world, and is responsible for shaping and sustaining the global attention given to this issue. To fully grasp the crisis and the best way forward, a profile of this canon in American jurisprudence is fundamental and demanded presently. The new course charted by canonical studies and formation of jurists, as well as the new developments in ecclesiastical legislation, will find guidance in this study provided by Catherine Godfrey-Howell, and further insight in the foreword given by the American Cardinal prelate and former Prefect of the Apostolic Signatura, Raymond Leo Cardinal Burke.

This book rises out of Dr. Kevin Hart’s 2020 Aquinas Lecture at the University of Dallas. Contemplation and Kingdom seeks to retrieve aspects of Richard of St. Victor's treatment of contemplation, principally in De arca mystica, and does so by weighing Thomas Aquinas's reservations about this treatment in the Summa theologiæ. Is Aquinas right to object, as Augustine does in De Doctrina Christiana, that our contemplation should go directly to God and not be stalled in the consideration of the natural world? What relation is there between Jesus's preaching of the Kingdom and the contemplation of God? Is the contemplative life consistent with Jesus's injunction to love both God and neighbor? These are the principal questions considered in the book.

This book is vintage Hart, erudite, well written, a treat for a wide readership. It is an example of how theology ought to be done, with a clarity and depth unsurpassed in today’s scholarly world. Its blend of anglo-saxon elegance and continental insights will be praised in the Academy and outside. – Jean-Yves Lacoste, Clare Hall, Cambridge
In the light of great contemporary interest in contemplation, this brilliant and erudite work is a stunning example. The focus on Richard of St. Victor and Thomas Aquinas is especially appropriate. Theologians and philosophers will be especially thankful for Kevin Hart’s work on the actuality of contemplation. – David Tracy, University of Chicago 

Kevin Hart holds the Edwin B. Kyle Chair of Christian Theology at the University of Virginia where he is also Courtesy Professor of English and Courtesy Professor of French. In 2020 he was awarded the Aquinas Medal by the Department of Philosophy at the University of Dallas. His 2020 Étienne Gilson Lectures, given at L'Institut Catholique de Paris, offer a fresh approach to the theology of the imago dei in Augustine. His 2020 Gifford Lectures, given at Glasgow University, examine various questions to do with the theology of contemplation and propose a new "hermeneutics of contemplation." His most recent scholarly publications include Kingdoms of God and Poetry and Revelation, and his most recent collections of poetry are Wild Track: New and Selected Poems and Barefoot.

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.