In Person Means Relation, David Walsh offers a moving reflection on personhood, beginning from the connection between person and relation established in the Trinitarian theology of St. Thomas Aquinas. Although Thomas did not apply this insight to persons more generally, Walsh argues, there is enough to suggest the path he might have taken. To know persons, we can now see, is to know what is going on within them. This understanding is largely the fruit of a later philosophical revolution, a fruit toward which Thomas may have pointed, and which he might well have welcomed.
 
The University of Dallas Aquinas Lecture for 2023, Person Means Relation is published here with a response by Matthew Walz and a reply by David Walsh.
 

Since antiquity the Phaedo has been considered the source of “the twin pillars of Platonism” – the theory of ideas and the immortality of the soul. Tracing the movement of the argument through the work as a whole, Burger is led to a radical rethinking of those doctrines. That movement is indicated by the structure of the dialogue, divided in two halves by a central interlude in which Socrates warns against the great danger of “misology,” loss of trust in human reason.  The discussion that follows, with that danger in mind, brings about a transformation in the understanding of knowledge, the ideas, the soul, death, and immortality. With this "second sailing," as Socrates calls it, the Platonism presented in the Phaedo emerges as precisely the target of which the dialogue is a critique.

This revised and expanded edition includes a new Preface, “The Death of Socrates and the Post-Socratic Schools,” and an essay, “On Plato's Euthyphro.”

“This is a comprehensive study of the Phaedo, thoroughly researched, and sparkling with insights into the text.” – Paul Woodruff, University of Texas

“Burger has a wonderfully fertile mind and supports her imaginative thesis with a close reading, extremely sensitive to nuance.” – Jerome Schiller, The Journal of the History of Philosophy 1986

"On Plato's Euthyphro" presents a more thoughtful and careful analysis of the dialogue than any previous full-length commentary. -- Lewis Fallis, Interpretation 2016

“It is a great pity that we in the United States do not have our own Roger Scruton. As his . . . collection of essays reminds us, he is an accomplished philosopher who writes trenchantly about many important political, social and religious issues, who cares passionately about art and culture and who is also a brilliant conservative polemicist. . . .

“Mr. Scruton has two great virtues as a critic. One is his ability to combine a delicate appreciation of culture with the robust analytical skills of a trained philosopher. . . .

“Mr. Scruton’s other great virtue is his habit of assessing things from the inside, taking them on their own terms. If his judgments are often harsh, one nevertheless comes away feeling that he has made the best case possible for his subject. This makes his criticism more devastating yet also more generous than the criticism of most other commentator.” – Roger Kimball, New York Times Book Review

“Each essay has been constructed with considerable care, and the positions taken are clearly stated and soundly argued. . . . He shows . . . that the philosopher-critic is alive and well. . . . Recommended for all academic libraries.” – Library Journal

“[Scruton] writes eloquently of the way in which social bonds, if refashioned in contractual form. ‘become profane, a system of façade, a Disneyland version of what was formerly dignified and monumental.’” – Peter Clarke, London Review of Books

Amazingly, no one ever seems to have looked at Jesus as a philosopher, or his teaching as philosophy. Yet no one in history has ever had a more radically new philosophy, or made more of a difference to philosophy, than Jesus. He divided all human history into two, into "B.C." and "A.D."; and the history of philosophy is crucial to human history, since philosophy is crucial to man; so how could He not also divide philosophy?

This book (1) looks at Jesus as a complete human being (as well as divine), therefore also as a philosopher; (2) looks at philosophy as Jesus' pre-modern contemporaries did, as a wisdom, a world-view, and a way of life rather than as a super-science (Descartes, Hegel) or as a servant-science (Hobbes, Hume); and (3) looks at philosophy in light of Jesus rather than at Jesus in light of philosophy. It explores the consequences of Etienne Gilson's point that when St. John brought Christianity and Greek philosophy into contact and identified the Messiah the Jews had most deeply sought with the logos that the Greeks had most deeply sought, nothing happened to Christ but something happened to the logos.

This book explores the most radical revolution in the history of philosophy, the differences Jesus made to metaphysics (the philosophy of being), to epistemology (the philosophy of knowing), to anthropology (the philosophy of man), and to philosophical ethics and politics.

And, besides, it has the greatest ending of any philosophy book in a century.

Contents

Introduction 1: Who Is It For?

Introduction 2: How Is Jesus a Philosopher?

Introduction 3: What Are the Four Great Questions of Philosophy?

I. Jesus’ Metaphysics (What is real?)

* Jesus’ Jewish Metaphysics

* Jesus’ New Name for God

* The Metaphysics of Love

* The Moral Consequences of Metaphysics

* Sanctity as the Key to Ontology

* The Metaphysics of “I AM”

II. Jesus’ Epistemology (How do we know what is real?)

III. Jesus’ Anthropology (Who are we who know what is real?)

IV. Jesus’ Ethics (What should we be to be more real?)

* Christian Personalism: Seeing “Jesus only”

* Jesus and Legalism

* Jesus and Relativism

* Jesus and the Secret of Moral Success

* Jesus and Sex

* Jesus and Social Ethics: Solidarity

* Jesus and Politics: Is He Left or Right?

Conclusion

Index

Peter Kreeft, Professor of Philosophy at Boston College, is author of over forty books, including two from St. Augustine’s Press, Socratic Logic and The Sea Within.

The William of Moerbeke Translation Series, under the general editorship of Stuart D. Warner, is devoted to publishing translations of important works - ancient, medieval, and modern - regardless of the original language, in every area of scholarly endeavor, including philosophy, political science, theology, literature, history, economics, and law. The aim of the series is to bring the reader as close as possible to the letter and spirit of the original work. Each volume will contain a scholarly introduction and notes. We welcome all inquiries and suggestions. Physics, Or Natural Healing is the first volume of this series.

“Pre-modern philosophy” means the line of reflection that started with Plato andvAristotle, passed through Augustine and Boethius, and reached its acme in Aquinas, Scotus, and Suarez. The whole line was harshly judged by Descartes, then mocked by the empiricsts of the 18th Century. Why, then, did Pope Leo XII make a determined effort to revive it? And, more importantly, why was the revival a stunning success by the middle of the 20th Century?

The answers to both questions are found in a famous German book, Philosophie der Vorzeit by Josef Kleutgen, now available for the first time in English. Pre-ModernPhilosophy Defended shaped and strengthened Pope Leo’s resolve. It showed how inaccurate the harsh judgments had been and how sadly inferior the modern replacements from Descartes to Hegel had turned out to be in many respects.

Not in all. Kleutgen was no knee-jerk reactionary. He made no bones about the obsolete status of pre-Newtonian physics and cosmology. Rather, he focused on the central boast of “modern” thought, namely, that it had turned at least to the “subject” and had provided a long-needed thing called a “critique of knowledge.”

This book is must reading for intellectual historians and for philosophers working today in epistemology. But most of all, it is essential reading for laity and clergy concerned about revivals of modernism in the church. What was modernism, after all, but an attempt to make the Church revise her theology in the “light” of Kant or Hegel? This is why every Modernist knew Kleutgen’s name and hated this book.

Here is the first English translation (from the German) of the master work of Josef Kleutgen, the nineteenth century social philosopher whose thought lies at, or near, the heart of Catholic Social Thought. Kleutgen is widely and rightly seen as the shadow author of the social encyclicals of Leo XII. Leo’s Rerum Novarum remains the origin and constant reference point of all Catholic Social Teaching. And Popes since have dated their own social encyclicals from Rerum Novarum – hence, Quadragesimo anno and Centesimus annus. —Gerard V. Bradley, University of Notre Dame

Pre-Modern Philosophy Defended is must reading for intellectual historians and for philosophers working today in epistemology. And it is essential reading for laity and clergy concerned about revivals of modernism in the church. What was modernism, after all, but an attempt to make the Church revise her theology in the ‘light’ of Kant or Hegel? This is why every Modernist knew Kleutgen's name and hated Philosophie der Vorzeit (Pre-Modern Philosophy Defended).

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.

Paul Seaton’s Public Philosophy and Patriotism:  The Declaration and Us is a very countercultural book.  It advances the provocative thesis that not only is the Declaration worthy of our study today, but its principles and way of thinking about politics can and should be used to judge us and our politics today.   That’s countercultural.   While conservatives still have a warm place for the document in their hearts, one rarely hears them apply it to today’s debates.   Progressives tend to take two contradictory tacks toward the founding document:  on one hand, it’s the negligible product of hypocritical white males, on another, it limns the “ideals” and “values” of the American project that History is charged with fulfilling.  Neither of these views takes the document intellectually seriously.   Jefferson, however, articulated a different view when he called the Declaration “an expression of the American mind” at the time of the Revolution.  Here was a self-conscious, self-confident American mind, ready to take on the world.  Taking his cue from Jefferson, Seaton takes the Declaration seriously.  He takes it seriously as the expression of a mind that confidently judged despotic designs, but also grasped the principles of free government and free and reasonable politics and looked forward to a country embodying them.   Seaton argues that both these dimensions of Declaration political thought are applicable today.  
 
He does so in an interesting way.  For a number of years, he penned a Fourth of July essay on “the Declaration and Us” for the Law & Liberty website.   On that occasion, he provided an exposition of some theme of the Declaration and applied it to a contemporary debate or issue.  Over the years, they added up to a rather full exposition of the document, as well as an ongoing commentary on American political life.  With this collection, the essentials of the Declaration’s view of politics are laid bare, and significant threats to freedom-loving Americans are identified. This is the bold claim and aim of this unique book.  
 
At the beginning and end of the collection, Seaton makes a point of dating the completion of the manuscript on April 18th.  When the curious reader looks up the date, he finds that it is the date when Paul Revere undertook his famous ride.  In this way, the author indicates his judgment of the dire circumstances in which we live today and the patriotic models to which he hearkens.   In the form of an explication de texte, this collection is a call to arms against today’s enemies of ordered liberty.
 

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?