Modern history has not been neutral in telling the story of religion. Since it presumes the centrality of human motives and machinations as the one and only means of explicating the unfolding of ‘events’, it has helped set the terms for what counts as a viable motive and what does not, and this is evident in the systematic unmasking of religion as only really ever about ‘something else’. By distilling more substantive/primary economic, political or other kinds of motives from the detritus of ‘religion’, the latter is thus consigned to the past as the primitive husk of more substantive and rational ways of thinking and acting. As a set of historical case studies, the essays collected here forgo that tendency, and suggest different possibilities for conceptualizing the fate of religion in the modern world. They chart a different course, one of faith and self-assertion.

The essays take up a variety of episodes from modern European and American history and explore, from various angles, three interrelated themes: 'public religion', and the role of Catholicism as a determined critic of modernity; religion as an impetus for innovation; and the tendency to reduce religion to culture.

What is it about the nature of “soul” that makes it so difficult to adequately capture its complexity in a strictly discursive account? Why do some of the most profound human experiences elude our attempts to theorize them? How can a written document do justice to the dynamic activity of thinking, as opposed to merely presenting a collection of thoughts-as-artifacts? Finally, what can we learn about the activity of philosophizing, and about the human soul, by reflecting on the possibilities and limitations of writing?

These concerns, in various forms and in different registers, have preoccupied Michael Davis throughout his distinguished career. This volume is in honor of, and in dialogue with, Davis’s work, which spans ancient philosophy and literature, continental philosophy and political philosophy. It includes original essays by numerous distinguished scholars in the fields of philosophy and political science. The remarkable range and caliber of the contributions attest to the breadth and depth of Davis’s influence.

The essays in Part I of the volume explore the nature of soul through the lens of tragedy. Part II consists of three essays that explore the human longing for perfect knowledge and completion—and the obstacles to the fulfilment of that longing—in relation to the divine. In Part III, the essays address the distinctive challenges of the political sphere and philosophy’s relation to it. And while the relationship between philosophy and poetry is an implicit theme throughout the volume, the essays in Part IV focus directly on philosophy’s aestheticizing tendencies. Many different philosophical and literary works are discussed throughout these chapters, including ancient works such as Plato’s Republic, Euthydemus and Laws, Homer’s Iliad, and Euripides’ Trojan Women, as well as works by modern philosophers such as Rousseau, Kant, Hegel, Kierkegaard and Nietzsche. In addition, three essays analyze some of Shakespeare’s plays in relation to the thought of Plato and Machiavelli. All of the essays are thematically linked by a common thread as they attend to the poetic dimension of philosophical thinking.

Michael Davis is Professor of Philosophy at Sarah Lawrence College, where he has taught since 1977 and has been the Sarah Yates Exley Chair in Teaching Excellence (2003-2005). He has also taught on the graduate faculty at Fordham University and the New School for Social Research. He is the author of numerous articles and books, which include: Ancient Tragedy and the Origins of Modern Science; The Poetry of Philosophy: On Aristotle’s Poetics; The Politics of Philosophy: A Commentary on Aristotle’s Politics; The Autobiography of Philosophy; Rousseau’s The Reveries of the Solitary Walker; Wonderlust: Ruminations on Liberal Education; and The Soul of the Greeks: An Inquiry. He is also co-translator (with Seth Benardete) of Aristotle’s On Poetics.

Contributors include: Abraham Anderson, Jonathan Badger, Robert Berman, Ronna Burger, Kenneth DeLuca, Gwenda-lin Grewal, Scott Hemmenway, Paul Kirkland, Mary Nichols, Denise Schaeffer, Paul Stern, Richard Velkley, Lisa Pace Vetter, Ann Ward, Lee Ward, Catherine Zuckert and Michael Zuckert.

About the Editor: Denise Schaeffer is Professor of Political Science at the College of the Holy Cross. She is the author of Rousseau on Education, Freedom and Judgment and contributing co-editor (with Christopher Dustin) of Socratic Philosophy and Its Others. She is co-editor (with Gregory McBrayer and Mary P. Nichols) of the Focus Philosophical Library edition of Plato’s Euthydemus, for which she authored the Introduction and co-authored the Interpretive Essay.

God and the City, based on the Aquinas Lecture delivered at the University of Dallas in 2022, aims to think about politics ontologically. In other words, it seeks to reflect on, not some
political theory or other, nor on the legitimacy of political action or the distinctiveness of particular regimes, but on the nature of political order as such, and how this order implicates the
fundamental questions of existence, those concerning man, being, and God.

Aristotle, and Aquinas after him, identified metaphysics and politics as “architectonic” sciences, since each concerns in some respect the whole of reality, of which the particular
sciences study a part. Chapter one of this book argues that, just as metaphysics, in studying being as a whole, cannot but address the question of God in some respect, so too does politics, the ordering of human life as a whole, necessarily implicate the existence of God. In this regard, the modern liberal project has deluded itself in attempting to render religion a private, rather than a genuinely political, matter. We cannot organize human existence without making some claim, whether implicitly or explicitly, about the nature of God and God’s relation to the world.

The second chapter approaches this theme from the anthropological dimension. As Plato affirmed, the “city is the soul writ large”: if man is religious by nature, he cannot be properly
understood, and the human good cannot be properly secured and fostered, if the “God question” is “bracketed out” of the properly political order. Moreover, if we fail to recognize the
essentially political dimension of relation to God, we will be unable properly to grasp the presence of God in the (ecclesial and sacramental) Body of Christ: God cannot be real in the
Church as Church unless he is also real in the city as city (and vice versa).

In his De regno, Aquinas famously affirms that “the king is to be in the kingdom what the soul is in the body and what God is in the world.” Chapter three offers a careful study of the
body-soul relationship in order to illuminate, on the one hand, the nature of political authority, and, on the other, the precise way that God is present in human community.

To mark the 40th anniversary of John Paul II's encyclical on human work, published in 1981, a group of globally-recognized scholars presents the critical aspects of this document and its purpose. These original essays revisit John Paul II's approach to work in post-modern society and reconnect the dignity of the working person to a pursuit of holiness. These authors convey that only when it is truly Christian can humanism accomplish the lofty ideals it indicates.
This book is a timely contribution to the field of scholarship that focuses on Catholic Social Thought and is ideally suited for graduate studies and the reader interested in more serious questions in Christian theology. 

Giulio Maspero, "The Bible and the Fathers of the Church on Work"
Patricia Ranft, "Work Theology in the High Middle Ages"
Angela Franks, "John Paul II's Metaphysics of Labor"
Deborah Savage, "Confronting a Technocratic Future: Women's Work and the Church's Social Vision"
Martin Schlag, "Contemplation at Work: A Theological Conversation Between John Paul II and Josemaría Escrivá"
Richard Turnbull, "Laborem Exercens: A Protestant Appreciation"
Michael Naughton, "Good Work: Insights from the Subjective Dimension of Work"
Christopher Michaelson, "Subjects and Objects in Meaningful Work"
Javier Ignacio Pinto Garay and Alvaro Pezoa Bissieres, "The Worker and the Transistor: The Dignity of Work and Business Ethics in Global Corporate Practices"
Gonzalo Flores-Castro Lingán, "The Real Work: Making the Encyclical Laborem Exercens Operational"
Geoffrey C. Friesen, "Laborem Exercens and the Subjective Dimension of Work in Economics and Finance" 

This book presents a theory of aesthetic judgment and appreciation in the spirit of modern empiricism. There are three parts: the first deals with questions of philosophical logic, the second with questions in the philosophy of mind, and the third with questions in the philosophy of art. Thus the argument advances from a theory of aesthetic judgment (and in particularly of “aesthetic description”) to a theory of aesthetic appreciation, and thence to an account of the nature and value of art. 
       Scruton examines and rejects various attempts made by recent philosophers to demarcate the realm of aesthetic judgment. He argues that the logic of aesthetic judgment does not suffice to distinguish what is “aesthetic” from what is not, for aesthetic judgments must be explained in terms of the conditions for their acceptance rather than the conditions for their truth. These “acceptance conditions” can be understood only if we first know what is meant by aesthetic experience. This theory attempts to show how aesthetic experience can be regarded as autonomous, even though it is intimately connected with ordinary experience, and is indeed dependent on ordinary experience for its full description.

This is a major contribution to political thought from conservatism’s greatest contemporary proponent. Originally published in Britain in 1980 and revised in 1984, this edition – the first ever in the United States – is a major rewriting of the work. Scruton’s idea of conservatism – what in America we tend to call “paleo-conservatism” – might well shock the sensibilities of those American conservatives” who view it as little more than the workings of the free market. Conservatism, says Scruton, is neither automatic hostility toward the state nor the desire to limit the state’s obligations toward the citizen.

Rather, conservatism regards the individual not as the premise but the conclusion of politics, a politics that is fundamentally opposed to the ethic of social justice, to equality of station, income, and achievement, or to the attempt to bring major institutions of society (such as schools and universities) under government control.

The conservative outlook, says Scruton, is neither outmoded nor irrational. On the contrary, it is the most reasonable of political alternatives. The evils of socialism, he maintains, lie precisely where its supporters find its strengths, and the conditions for the credibility of socialism have long since disappeared. Neither socialism nor liberalism can come to terms with the real complexity of human society, and both appear plausible only because they direct attention away from what is actual, toward what is merely ideal.

From earlier editions of The Meaning of Conservatism:

“The book provides exactly that swift kick on the intellectual bottom which every undergraduate student of political science needs, most of them more urgently than ever before.” – T. E. Utley, (London) Daily Telegraph

“If the text is full of surprises, the manner is no less striking than the matter. Scruton is a great stylist, and one is continually arrested by beautifully crafted phrases which beg for quotation. . . . [He] is a cultured and critical guide through the traditional landscape of conservatism; his book provokes thought and it is a pleasure to read.”
– Bram Gieben, Political Quarterly

“. . . remarkable work. . . . The highest praise which one can bestow on The Meaning of Conservatism is to say that it reminds one at every page of Thomas Hobbes, the greatest master of the English language ever to write a work of political theory.” – Jonathan Sumption, Sunday Telegraph

“. . . clearly too ghastly to be taken seriously.” – Andrew Belsey, Radical Philosophy

To say that On Hunting is a book on fox hunting is like saying that Moby-Dick is a whaling yarn. Modern people are as given to loving, fearing, fleeing, and pursuing other species as were their hunter-gatherer forebears. And in fox hunting, they join together with their most ancient friends among the animals, to pursue an ancient enemy. The feelings stirred by hunting are explored by Scruton, in a book that is both illuminating and deeply personal. Drawing on his own experiences of hunting and offering a delightful portrait of the people and animals who take part in it, Scruton introduces the reader to the mysteries of country life. His book is a plea for tolerance toward a sport in which the love of animals prevails over the pursuit of them, and in which Nature herself is the center of the drama. 
Among the most dramatic and ironic discoveries that On Hunting offers the typical American reader is that hunting is about a love and respect for animals, rather than a blood-thirsty hatred of them, and that the sport, far from being limited to an upper-class, old-monied aristocracy, is really one promoting an egalitarian meritocracy. 

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.
 

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.

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.

This volume offers an English translation of John of St. Thomas’s Cursus theologicus I, question I, disputation 2. In this particular text, the Dominican master raises questions concerning the scientific status and nature of theology. At issue, here, are a number of factors: namely, Christianity’s continual coming to terms with the “Third Entry” of Aristotelian thought into Western Christian intellectual culture – specifically the Aristotelian notion of ‘science’ and sacra doctrina’s satisfaction of those requirements – the Thomistic-commentary tradition, and the larger backdrop of the Iberian Peninsula’s flourishing “Second Scholasticism.” 
    In this latter context, John of St. Thomas applies the theological principles of Thomas Aquinas to the Scholastic disputes preoccupying Thomist, Franciscan, and Jesuit theologians, such as Cajetan, Bañez, Luis de Molina, Vazquez, Suárez – to name only a few – in a tour de force of theological thinking throughout the entire period of Scholasticism. In the process – and not insignificantly – the status quaestionis of theology’s scientific character is clearly framed and answered according to John’s satisfaction. 
    Key to John of St. Thomas’s resolution of the question is his understanding of the continuity of the     power of human reason with the super-intelligibility of divine revelation spelled out in terms of what he calls “virtual revelation.” This text presented in this volume is a quintessential example of the deep and abiding harmony that flourished between faith and reason as well as grace and nature within the golden era of Baroque Scholasticism.

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
 

Any presentation of political philosophy in the 20th century is radically incomplete without Leo Strauss. The appearance of this collection is particularly important given the relentless but shifting interest in his influence and thought in recent years. An emphasis on what Strauss has directly published, the editors Lenzner and Minkov assert, must retain primacy when establishing his full range of importance. "Though Strauss scholars, to say nothing of others, have reason to be grateful for the publication in recent years of many of Strauss’s unpublished lectures and essays as well as
his correspondence with some of his leading contemporaries, the publication of these materials has tended to overshadow the serious study of those works upon which he sought to establish his reputation and legacy."

The most complete record of Strauss includes his full books together with his other published writings, and the intention of this volume is to present in one collection everything Strauss chose to publish in English that has not already appeared as a full length book. The material is arranged chronologically so as to provide the most direct connection to the author himself and avoid undue categorization by the editors.

"Among the highlights of these works published between 1937 and 1972 are striking formulations not to be found in his books on the relationship between philosophy and society, which is perhaps the most prominent theme in Strauss’s corpus taken as a whole; rare “personal” statements that shed light on his self-understanding as a philosopher; his first writing devoted solely to a classical thinker ('The Spirit of Sparta or the Taste of Xenophon'); his first piece devoted to Plato, 'On a New Interpretation of Plato’s Political Philosophy', his most searching engagement of Jean-Jacques Rousseau; his first treatment of the thought of Niccolò Machiavelli and a wonderful, later treatment of Machiavelli’s relation to ancient writers; and a critical review of a book on Xenophon’s Hellenica which expands Xenophon’s own work."

This new compilation of Strauss's scattered work is invaluable for those interested in the political philosopher, to be sure. But it is also an important contribution to the field in general as well as the history of philosophy.