As is often the case with spouses of celebrities, Sophia Peabody Hawthorne was overshadowed by her husband. While Nathaniel Hawthorne is renowned for numerous publications, including The Scarlet Letter, that staple in high school English curricula, Sophia’s remarkable life and career did not receive the recognition they deserve. She was, however, a source for many of Nathaniel’s stories and responsible for much that he accomplished. Sophia was an artist, one of the first in America to earn income from her painting and decorative arts; she was also a writer and traveler to foreign countries at a time when women typically confined their activities to the home. Patricia Dunlavy Valenti began to tell this story in Sophia Peabody Hawthorne: A Life, Volume 1, 1809-1847 (2004). This biography concludes now in a second volume, which details the less examined and more surprising second half of Sophia’s life.

Everyone knows that Emerson was a moralist, but what does that really mean? In an attempt to answer that question, Gustaaf Van Cromphout provides in Emerson's Ethics a detailed and philosophically grounded discussion of Emerson's moral thought. In this first comprehensive study of Emerson's ethics in the broader context of ethical theory, Van Cromphout explores Emerson's answers to what he considered the basic question facing any thinking human being: "How should I live?"

Van Cromphout begins by examining Emerson's college essays on ethics—essays that reflect his response to the moral thought prevailing in his intellectual environment. He then discusses the mature Emerson's attempt to establish ethics on a surer foundation than the religion inherited from his forebears, showing that Emerson was influenced significantly by Kant's moral thought.

He goes on to examine Emerson's search for a morally competent self in an age when the very notion of "self" was under serious threat. The ethical dimension of Emerson's politics and his theories of friendship and love, as well as the quest for a life worth living in the modern world, are also addressed. The last chapters are devoted to nature and literature. Van Cromphout explores Emerson's understanding of nature as a focus of ethical responsibility, and he examines the corruptibility of language, the ethics of self- expression, and the moral responsibilities of writers toward their audiences. Emerson believed that ethics permeated every aspect of human life. By examining Emerson's understanding of ethics and his contribution to ethical thought, Emerson's Ethics shows one of the truly great minds in American culture confronting issues of fundamental relevance to all human beings. Filling an important gap in Emerson studies, this book will appeal not only to readers interested in Emerson and his significance in American thought and literature but also to readers concerned with ethics and, more generally, with the interrelations of literature and philosophy.

Striking In provides the first detailed look at the artistic beginnings of one of America's most accomplished writers. Chronicling James Dickey's close scrutiny of a wide variety of literary, philosophical, and anthropological works, his extensive experimentation with the possibilities of language, and his projected outlines for poems, stories, and novels, the notebooks serve as a critical tool in understanding Dickey's literary apprenticeship during the fifties.

Although the notebooks identify the influence of writers such as George Barker, Hart Crane, and Dylan Thomas, they primarily present a man endeavoring to chart his own artistic course or destination. The entries depict the process by which Dickey developed the ideas and images that characterize what he himself has labeled his "early motion," revealing the origin of Into the Stone, Drowning with Others, and Helmets, his first three published books of poetry, and suggesting the material and techniques of later volumes.

The introductions by Gordon Van Ness place each notebook in a biographical context and assess its individual significance, and an appendix lists all of Dickey's poems published in the fifties. Extensive footnotes provide further information on many of the specific references within Dickey's entries. Of special importance is the inclusion of ten never-before-published poems as well as fourteen others never collected in Dickey's books.

These notebooks show a young man obsessively committed to improving his creative and critical practice. By providing a direct glimpse into Dickey's mind before he achieved notoriety, Striking In sheds important new light on Dickey's struggle to discover a style and subject matter uniquely his own and will be essential reading for anyone interested in the complexities of Dickey's literary career.

A generation of Italian authors dedicated their lives, their works, and their voices to the primary driving force behind twentieth-century narratives of World War II. Renata Viganò was an active member of the Italian Resistance during World War II, and, like many of her male counterparts, she depicted the actions of the brave people who contributed to and participated in the partisan movement. Unlike her counterparts, however, Viganò vividly portrayed the experiences of women, notably women on the front line, in her posthumously published Matrimonio in brigata, here translated for the first time in English as Partisan Wedding.

"If it had not been for them, the women . . . who got used to `men's business,' . . . the partisan army would have lost a vital, necessary force." The women in Partisan Wedding joined the struggle for many reasons; some for their husbands, others for their fathers, brothers, or sons; some for a sense of justice and the desire to do what was right. Whatever the cause, Viganò demonstrates that women maintained the ability to nurture and to care, to preserve their female qualities in the face of war.

Because of her own role as a partisan, the stories in Partisan Wedding are based on Viganò's personal experiences. Two stories in the collection are specifically autobiographical: "Acquitted" and "My Resistance." Relating her own plight to find her husband, a partisan commander, after his sudden arrest, "Acquitted" aptly conveys Viganò's struggle to maintain her strength in the face of complete helplessness. "My Resistance" is a personal account of her own experiences during the war and the women she met along the way.

Partisan Wedding is an invaluable contribution to the literature of the Second World War, completing the picture of those involved in the struggle for freedom. Viganò's remarkable prose, equally beautiful and terrible in its description of the minute details of human suffering and sacrifice, opens a window to a world that has rarely been seen, and a world not easily forgotten.

Offering all of the extant letters exchanged by two of the twentieth century's most distinguished literary figures, Cleanth Brooks and Allen Tate: Collected Letters, 1933-1976 vividly depicts the remarkable relationship, both professional and personal, between Brooks and Tate over the course of their lifelong friendship.

An accomplished poet, critic, biographer, and teacher, Allen Tate had a powerful influence on the literary world of his era. Editor of the Fugitive and the Sewanee Review, Tate greatly affected the lives and careers of his fellow literati, including Cleanth Brooks. Esteemed coeditor of An Approach to Literature and Understanding Poetry, Brooks was one of the principal creators of the New Criticism. His Modern Poetry and the Tradition and The Well Wrought Urn, as well as his two-volume study of Faulkner, remain among the classics read by any serious student of literature. The correspondence between these two gentlemen-scholars, which began in the 1930s, extended over five decades and covered a vast amount of twentieth-century literary history.

In the more than 250 letters collected here, the reader will encounter their shared concerns for and responses to the work of their numerous friends and many prominent writers, including T. S. Eliot, William Faulkner, and Robert Lowell. Their letters offer details about their own developing careers and also provide striking insight into the group dynamics of the Agrarians, the noteworthy community of southern writers who played so influential a role in the literature of modernism.

Brooks once said that Tate treated him like a younger brother, and despite great differences between their personalities and characters, these two figures each felt deep brotherly affection for the other. Whether they contain warm invitations for the one to visit the other, genteel or honest commentaries on their families and friends, or descriptions of the vast array of social, professional, and even political activities each experienced, the letters of Brooks and Tate clearly reveal the personalities of both men and the powerful ties of their strong camaraderie.

Invaluable to both students and teachers of literature, Cleanth Brooks and Allen Tate provides a substantial contribution to the study of twentieth-century American, and particularly southern, literary history.

Once again available in paperback, Plato is the first half of Eric Voegelin's Plato and Aristotle, the third volume of his five-volume Order and History, which has been hailed throughout the Western world as a monumental accomplishment of modern scholarship.

Over the course of his varied and distinguished academic life, Eric Voegelin was often called upon by review editors of scholarly journals as well as by editors in the popular press to examine, summarize, and critically assess the work of other scholars, of statesmen, and of men of affairs. The contents of the books Voegelin reviewed mirror his changing interests over the years, including questions of method, points of legal philosophy and jurisprudence, and issues of race, war, and the aftermath of war. Of course, he was frequently called upon as well to review standard texts and new editions and monographs across the full range of political science.

This collection of Voegelin's reviews amounts to a reflection in miniature of many of the problems Voegelin tackled in his essays, articles, and books from the 1920s until the 1950s, when, owing to the press of other business, he began to decline requests to review the work of others. Some of his reviews are little more than clinical summaries; others are analytic essays. A few are extended engagements with a text or a set of problems. Occasionally, particularly among the later reviews originally written in English, one finds flashes of Voegelin's legendary wit and a restrained impatience with the inadequate approaches or sheer incompetence of others. These book reviews will be of interest to all students and scholars of Eric Voegelin's work.

Volume VI of Voegelin's account of the history of Western political ideas continues from the point reached in the previous volume with the study of the mystic-philosopher Jean Bodin. Voegelin begins with a discussion of the conflict between Bishop Bossuet and Voltaire concerning the relationship between what is conventionally identified as sacred history and profane history. Bossuet maintained the traditional Christian position, the origin of which may be traced to Saint Augustine's City of God. Voegelin shows, however, that while Bossuet may have been heir to an adequate understanding of human existence, Voltaire drew attention to a series of historical facts, such as the comparative size of the Russian and Roman empires, the existence of Chinese civilization, and the discovery of the New World, that could be incorporated into Bossuet's account only with great difficulty or not at all.

For the first time, the theoretical problem of the historicity of evocative symbols of political order becomes the focus of Voegelin's analysis. This major problem, which found a provisional solution in the New Science of Vico, was intertwined with several additional ones that may be summarized in terms of an increasing closure toward what Voegelin calls the world- transcendent ground of reality. Voegelin traces the consequences of the new attitudes and sentiments in terms of an increasing disorientation in personal, social, and political life, a disorientation that was expressed in increasingly impoverished experiences and accounts of history and of nature.

Vico represents the great exception to this decline in the intellectual adequacy of modern political ideas and modern self- understanding. Readers familiar with Voegelin's New Science of Politics will find in the long, challenging, and brilliant chapter on Vico and his New Science one of the major textual analyses that sustained Voegelin's entire intellectual enterprise. Indeed, the chapter on Vico, along with similarly provocative and insightful chapters on Bodin and on Schelling in other volumes, may almost be read as an element of Voegelin's own spiritual autobiography.

Order and History, Eric Voegelin's five-volume study of how human and divine order are intertwined and manifested in history, has been widely acclaimed as one of the great intellectual achievements of our age.

In the fourth volume, The Ecumenic Age, Voegelin breaks with the course he originally charted for the series, in which human existence in society and the corresponding symbolism of order were to be presented in historical succession. The analyses in the three previous volumes remain valid as far as they go, Voegelin explains, but the original conception proved "untenable because it had not taken proper account of the important lines of meaning in history that did not run along lines of time."

The Ecumenic Age treats history not as a stream of human beings and their actions in time, but as the process of man's participation in a flux of divine presence that has eschatological direction. "The process of history, and such order as can be discerned in it," Voegelin writes, "is not a story to be told from the beginning to its happy, or unhappy, end; it is a mystery in process of revelation."

In the present volume, Voegelin applies his revised conception of historical analysis to the "Ecumenic Age," a pivotal period that extends roughly from the rise of the Persian Empire to the fall of the Roman. The age is marked by the advent of a new type of political unit—the ecumenic empire—achieved at the cost of unprecedented destruction. Yet the pragmatic destructiveness of the age is paralleled by equally unprecedented spiritual creativity, born from the need to make sense of existence in the wake of imperial conquest. These spiritual outbursts gave rise to the great ecumenic religions and raised fundamental questions for human self- understanding that extend into our historical present.

In The New Order and Last Orientation, Eric Voegelin explores two distinctly different yet equally important aspects of modernity. He begins by offering a vivid account of the political situation in seventeenth-century Europe after the decline of the church and the passing of the empire. Voegelin shows how the intellectual and political disorder of the period was met by such seemingly disparate responses as Grotius's theory of natural right, Hobbes's Leviathan, the role of the Fronde in the formation of the French national state, Spinoza's Tractatus Theologico-Politicus, and Locke's Second Treatise, the blueprint of a modern middle-class society. By putting these responses and the thought of Montesquieu, Hume, and others in the context of the birth pains of the national state and the emergence of a new self-understanding of man, Voegelin achieves a brilliant mixture of political history and profound philosophical analysis.

Voegelin's verdict of modernity is pronounced most powerfully in the opening part of "Last Orientation," in the chapter entitled "Phenomenalism." His discussion of the intellectual confusion underlying the modern project of scientistic phenomenalism is the most original criticism leveled against modernity to date. It is at the same time the first step toward a recovery of reality through philosophy conceived as a science of substance in the spirit of Giordano Bruno. Voegelin's first example of such an effort at recovering reality is the chapter on Schelling, one of the spiritual realists who has not been affected by the prevailing rationalist or reductionist creeds that are part of the modern disorder. Schelling's indirect yet powerful influence on Schopenhauer, Nietzsche, and Freud more than justifies Voegelin's interest in his philosophy and character, even though Voegelin would later distance himself from some of Schelling's positions.

The volume's concluding chapter, "Nietzsche and Pascal," applies the understanding gained from the study of Schelling to the thought of the most powerful critic of the age, Nietzsche. Nietzsche's self-avowed affinity with Pascal provides the key to an analysis of the strengths and weaknesses of his thought and reaffirms the connection that links the beginning of modernity with its most recent crises and the efforts to overcome them.

This third volume of Order and History completes Voegelin's study of Greek culture from its earliest pre- Hellenic origins to its full maturity with the dominance of Athens. As the title suggests, Plato and Aristotle is principally devoted to the work of the two great thinkers who represent the high point of philosophic inquiry among the Greeks.

Through an absorbing analysis of the Platonic and Aristotelian vision of soul, polis, and cosmos, Voegelin demonstrates how the symbolic framework of the older myth was superseded by the more precisely differentiated symbols of philosophy. Although this outmoding and rejection of past symbols of truth might seem to lead to a chaotic and despairing relativism, Voegelin makes it the basis of a profound conception of the historical process: "the attempts to find the symbolic forms that will adequately express the meaning [of a society], while imperfect, do not form a senseless series of failures. For the great societies have created a sequence of orders, intelligibly connected with one another as advances toward, or recessions from, an adequate symbolization of the truth concerning the order of being of which the order of society is a part."

In this view, history has no obvious "meaning," yet each society makes a similar venture after truth. Although every society works out its destiny under different conditions, each nonetheless creates symbols"in its deeds and institutions"which bear the meaning of its own existence. History, then, acquires a unity in the common endeavor toward meaning and order. The rationality and nobility of this view of history has much to say to the present age.

Dante Germino's powerful introduction to this edition of Plato and Aristotle eloquently directs the reader into Voegelin's search through the thought of Plato foremost and Aristotle secondarily and toward a full understanding of their relevance to the "modern" world. This masterpiece, Germino argues, provides a welcome antidote to the spirit of an era Voegelin once called the Gnostic age.

In this collection of essays, which covers the years from 1934 to1939, we see Eric Voegelin in the role of both scholar and public intellectual in Vienna until he was forced to flee the Nazi terror that descended on Austria in 1938. Revealing the broad spectrum of thinking and scientific study of this relatively young scholar, Voegelin's essays range from Austrian politics, Austrian constitutional history, and European racism to questions of the formation and expression of public opinion, theories of administrative law, and the role of political science in public university education. Several essays serve as useful commentaries on, elaborations of, or synopses of arguments Voegelin made in the five books he had published between 1928 and 1938.

Within these topical headings, there are multiple thematic threads that wind their way through these essays and that remain of interest to contemporary readers. Thirteen of the pieces contained in this collection are short items that Voegelin published in trade journals and newspapers, of which nine appeared in the Wiener Zeitung in 1934 and the Neue Freie Presse in 1937. In these we see two brief periods in which Voegelin played the role of public intellectual not only as a lecturer but also in print.

These essays will be of interest to a wide range of scholars, including constitutional historians, historians of political science, political theorists, and students of Voegelin's later work.

This volume of The Collected Works contains essays published by Eric Voegelin between 1929 and 1933, the period between the publication of his first book, On the Form of the American Mind, and Hitler's rise to power, as well as Voegelin's two books analyzing the explosive race issues posed by National Socialism. The essays herein reflect the intellectual and political tumult of the period and their author's maturing grasp of political reality as he moved away from positivism and Kelsen's "Pure Theory of Law" toward a more refined and open philosophical stance. The heart of this shift is signaled by his emphasis on philosophical anthropology and on the decisive importance of the moral substance basic to political communities.

The topics of the essays are grouped around major themes in sociological theory, political science, and the theory of law. They illuminate the theoretical and practical impact of Voegelin's experiences in America as he increasingly engages European theories of state, especially the social theories of leading French and German scholars. In content, these essays include such pragmatic concerns as American theories of property, economic transactions, due process of law, and Austrian constitutional reforms.

Voegelin also explores the technically complex speculative matters surrounding sovereignty and law, Max Weber's science, and the spiritual form of Europe. He analyzes Kant's understanding of moral duty and the meaning of solidarity as the substance of democratic society. Through these discourses, readers can see how the theme of divine transcendence increasingly finds expression during this crucial early stage of Voegelin's scholarly life. Thus, these studies mark the early path Voegelin took in making his arduous journey from legal scholar to philosophical political scientist. They display his increasingly resolute attention-- against challenges both existential and urgently political--to a growing insight into what it means to be fully human as he struggles toward an eventual philosophy of politics and history sufficient to amplify that noble insight.

Published together for the first time in one volume are Eric Voegelin's Political Religions, The New Science of Politics, and Science, Politics, and Gnosticism.Political Religions was first published in 1938 in Vienna, the year of Voegelin's forced emigration from Austria to the United States. The New Science of Politics was written in 1952 and established Voegelin's reputation as a political philosopher in America. Science, Politics, and Gnosticism was Voegelin's Inaugural Lecture at the University of Munich in 1958 and introduced him to the West German intellectual public.

Although these books were written during remarkably different historical circumstances of Voegelin's life, all three present an analysis of modern Western civilization that has lost its spiritual foundations and is challenged by various ideological persuasions. Voegelin critiques in these texts a "modernity without restraint." It is a modernity with Hegelian, Marxian, Nietzschean, Heideggerian, positivist, Fascist, and other predominantly German characteristics. The author confronts this modernity with Western meaning as it emerged in ancient Greece, Rome, Israel, and Christianity and became transformed in the European Middle Ages, the Italian Renaissance, and the Anglo- American political formation.

This three-in-one volume delves into the intellectual and spiritual complications of modernity, tracing its evolution from the ancient civilizations to the twentieth century. In his substantial new introduction, Manfred Henningsen explores the experiential background that motivated Voegelin's theoretical analyses and the new relevance that his work has gained in recent years with the unexpected collapse of state socialism in East Germany, Eastern Europe, and the Soviet Union. Modernity without Restraint will be a valuable addition to intellectual history and Voegelin studies.

Eric Voegelin's Israel and Revelation is the opening volume of his monumental Order and History, which traces the history of order in human society. This volume examines the ancient near eastern civilizations as a backdrop to a discussion of the historical locus of order in Israel. The drama of Israel mirrors the problems associated with the tension of existence as Israel attempted to reconcile the claims of transcendent order with those of pragmatic existence and so becomes paradigmatic.

According to Voegelin, what happened in Israel was a decisive step, not only in the history of Israel, but also in the human attempt to achieve order in society. The uniqueness of Israel is the fact that it was the first to create history as a form of existence, that is, the recognition by human beings of their existence under a world-transcendent God, and the evaluation of their actions as conforming to or defecting from the divine will. In the course of its history, Israel learned that redemption comes from a source beyond itself.

Voegelin develops rich insights into the Old Testament by reading the text as part of the universal drama of being. His philosophy of symbolic forms has immense implications for the treatment of the biblical narrative as a symbolism that articulates the experiences of a people's order. The author initiates us into attunement with all the partners in the community of being: God and humans, world and society. This may well be his most significant contribution to political thought: "the experience of divine being as world transcendent is inseparable from an understanding of man as human."

By closely examining the sources, movements, and persons of the Renaissance and the Reformation, Voegelin reveals the roots of today's political ideologies in this fourth volume of his History of Political Ideas. This insightful study lays the groundwork for Voegelin's critique of the modern period and is essential to an understanding of his later analysis.

Voegelin identifies not one but two distinct beginnings of the movement toward modern political consciousness: the Renaissance and the Reformation. Historically, however, the powerful effects of the second have overshadowed the first. In this book, Voegelin carefully examines both periods and their presence in modern thought.

The Renaissance, represented by the works of Niccolò Machiavelli, Desiderius Erasmus, and Thomas More, is characterized by a struggle for balance. Machiavelli and Erasmus both looked to a virtuous prince to achieve order, one calling for brute force and the other for Christian spirituality to reach their goal. Also a participant in the first beginning of modernity, More was a complex thinker identified as a saint both of the church and of the communist movement. The issues he explored in Utopia, as Voegelin demonstrates, indirectly gave rise to concepts that have profoundly affected Western history: colonization, imperialism, national socialism, and communism.

Exploring the transition from the Renaissance to the Reformation is a brilliant chapter, "The People of God," which examines the sectarian movement. These pages contain the rich historical background that led to Voegelin's later conclusions about Gnosticism and its modern influences.

Voegelin offers a controversial view of the Reformation as well as the political and religious situation directly preceding it. Yet he sheds light on the strengths and inadequacies of its key figures, Martin Luther and John Calvin. The driving force behind the Reformation stemmed solely from the powerful personality of Luther. What began as an abstract, purely technical discussion developed into a full-blown revolt. Later in the period, Calvin confronted the problems left behind by Luther and endeavored to create his own universal church to supplant the Catholic Church. His theory of a new elite would have a distinct impact on history.

By examining the political ideas that first emerged during the Renaissance and Reformation, this fascinating volume provides a foundation for understanding the events of centuries to follow.

Reaching from the decline of the Greek Polis to Saint Augustine, this first volume of Eric Voegelin's eagerly anticipated History of Political Ideas fills the gap left between volumes 3 and 4 of Order and History. The heart of the book is the powerful account of Apostolic Christianity's political implications and the work of the early church fathers. Voegelin's consideration of the political philosophy of Rome and his unique analysis of Greek and early Roman law are of particular interest.

Although History of Political Ideas was begun as a textbook for Macmillan, Voegelin never intended it to be a conventional "synthesis." He sought instead an original comprehensive interpretation, founded on primary materials and taking into account the most advanced specialist scholarship—or science as he called it—available to him. Because of this, the book grew well beyond the confines of an easily marketable college survey and until now remained unpublished.

In the process of writing it, Voegelin himself outgrew the conceptual frame of a "History of Political Ideas," turning to compose Order and History and the other works of his maturity. History of Political Ideas became the ordered collection of materials from which much of Voegelin's later theoretical elaboration grew, structured in a manner that reveals the conceptual intimations of his later thought. As such, it provides an unparalleled opportunity to observe the working methods and the intellectual evolution of one of our century's leading political thinkers. In its embracing scope, History of Political Ideas contains both analyses of themes Voegelin developed in his later works and discussions of authors and ideas to which he did not return or which he later approached from a different angle and with a different emphasis.

In Hellenism, Rome, and Early Christianity, Voegelin demonstrates that the "spiritual disintegration" of the Hellenic world inaugurated a long process of transition in the self- understanding of Mediterranean and European man. The reflections that emerge remain universal concerns regarding the order of human existence in society and history. Although one may come to different conclusions, Voegelin's responses to the problems of the period suggest avenues of investigation that are still little traveled.

This second volume of Voegelin's magisterial Order and History, The World of the Polis, explores the ancient Greek symbolization of human reality. Taking us from the origins of Greek culture in the Pre-Homeric Cretan civilizations, through the Iliad and Odyssey, Hesiod, and the rise of philosophy with the Pre-Socratics Parmenides and Heraclitus, this masterful work concludes with the historians of the classical period.

In The World of the Polis, Voegelin traces the emergence of the forms of the city-state and of philosophy from the ancient symbolism of myth. He maintains that the limits and ultimate goals of human nature are constant and that the central problem of every society is the same—"to create an order that will endow the fact of its existence with meaning in terms of ends divine and human." Thus, Voegelin shows how "the meaning of existence" achieved concrete expression in the typical political, social, and religious institutions of Greece and in the productions of its poets and thinkers. He deals with more than fifty Greek writers in the course of his analysis of the rise of myth and its representation of the divine order of the cosmos as the first great symbolic form of order, one later supplanted by the leap in being reflected in the emergence of philosophy.

The book is a tour de force, a virtuoso performance by a scholar and philosopher of great power, learning, and imagination that places its subject matter in a new light. The editor's critical introduction places The World of the Polis in the broader context of Voegelin's philosophy of history. Scholars and students of political science, philosophy, and the history of ideas will find this work invaluable.

Originally published in German in 1966, Anamnesis was first available in English in 1978. The translated version includes Voegelin's "Reason: The Classic Experience," as well as a new first chapter that was written by Voegelin especially for this translation.

Anamnesis pulls together those materials that focus most sharply upon the development of Eric Voegelin's philosophy of consciousness. Voegelin is considered one of the most influential and profound philosophers of our time and has had an enormous impact on contemporary intellectual life.

In Search of Order brings to a conclusion Eric Voegelin's masterwork, Order and History. Voegelin conceived Order and History as "a philosophical inquiry concerning the principal types of order of human existence in society and history as well as the corresponding symbolic forms." In previous volumes, Voegelin discussed the imperial organizations of the ancient Near East and their existence in the form of the cosmological myth; the revelatory form of existence in history, developed by Moses and the prophets of the Chosen People; the polis, the Hellenic myth, and the development of philosophy as the symbolism of order; and the evolution of the great religions, especially Christianity.

This final volume of Order and History is devoted to the elucidation of the experience of transcendence that Voegelin discussed in earlier volumes. He aspires to show in a theoretically acute manner the exact nature of transcendental experiences. Voegelin's philosophical inquiry unfolds in the historical context of the great symbolic enterprise of restating man's humanity under the horizon of the modern sciences and in resistance to the manifold forces of our age that deform human existence. His stature as one of the major philosophical forces of the twentieth century clearly emerges from these concluding pages. In Search of Order deepens and clarifies the meditative movement that Voegelin, now in reflective distance to his own work, sees as having been operative throughout his search.

Because of Voegelin's death, on January 19, 1985, In Search of Order is briefer than it otherwise might have been; however, the theoretical presentation that he had set for himself is essentially completed here. Just as this volume serves Voegelin well in his striking analyses of Hegel, Hesiod, and Plato, it will serve as a model for the reader's own efforts in search of order.

Published Essays, 1940-1952, includes some of Eric Voegelin's most provocative and interesting essays. Containing his first publications after he fled Vienna and settled in the United States following Hitler's annexation of Austria, this volume provides eyewitness commentary on the rise of National Socialism from the first days of World War II onward. A major study entitled "Growth of the Race Idea" presents a masterful summary of the two volumes on that subject Voegelin first published in 1933. A related essay of wide interest is entitled "Nietzsche, the Crisis, and the War."

Another facet of Voegelin's thought incorporated within this volume of the Essays is his extraordinary analysis of the diplomatic correspondence conducted between the Western powers, the papacy, and the Great Khans, whose breathtaking expansion of the Mongol Empire for a time threatened to extinguish Western civilization itself and resulted in a two-century domination of Russia. Another major study is "The Origins of Scientism," an illuminating analysis of the grounds of much of modern philosophy and of all modern political ideologies.

There are also surveys of the state of political theory in the late forties, penetrating studies of utopian thought with essays on Thomas More and Goethe, and a concluding essay that explores the intricacies of "Gnostic Politics"—a familiar theme from Voegelin's contemporaneous New Science of Politics. This volume of published essays shows Eric Voegelin at his most accessible best.

The period covered by the material published in this volume marks the transition in Eric Voegelin's career from Louisiana to Munich. After twenty years in the United States, in 1958 Voegelin accepted an invitation to fill the political science chair at Ludwig Maximilian University, a position left vacant throughout the Nazi period and last occupied by the famous Max Weber, who had died in 1920.

The themes most prominent in the fourteen items reprinted here reflect the concerns of a transition, not only in a scholar's career, and in the momentous shifts in world politics taking place around him, but also in the development of his understanding of the stratification of reality and the attendant demands for a science of human affairs adequate to the challenges posed by the persistent crisis of the West in its latest configurations and by contemporary philosophy.

Several of the items herein originated as talks to a specific organization on problems facing German democratization and the development of a market economy amid the ruins of a fragmented culture and infrastructure in a society without historically evolved institutional supports for a satisfactory social and political order. Accordingly, pragmatic matters occupy a central place in a number of these pieces, especially the overriding question of how Germany could move from an illiberal and ideological political order into a modern liberal democratic one.

Those accustomed to the theoretical profundity of Voegelin's writings may find welcome relief in the down-to-earth, commonsensical drift of this material addressed, often, to laymen and businessmen. But, of course, the philosophical subject matter lurks everywhere. It finds full expression in several instances as the controlling context of even the least pretentious presentations. One of the attractions of these essays is what the author brings forward as serviceable elementary guideposts under adverse conditions of intellectual disarray, social decay, and turmoil.

This first of two volumes of Voegelin's miscellaneous papers brings together crucial writings, published for the first time, from the early, formative period of this scholar's thought. The book begins with Voegelin's dissertation on sociological method, completed under the direction of Othmar Spann and Hans Kelsen at the University of Vienna in 1922. It reveals an intimate knowledge of the writings of Georg Simmel and a skillful use of insights gained from Edmund Husserl's Logical Investigations and Ideas.

The dissertation, and other smaller pieces written at this time, addresses problems that remained of great importance to Voegelin throughout his life: the relation of insight to language, the structure of the human being, and the human's spiritual center. They disclose both Voegelin's theoretical reference points during these early years, including the thought of Henri Bergson, Othmar Spann, Georg Simmel, and Edmund Husserl, as well the young scholar's remarkably independent approach to theoretical problems.

Moreover, this volume includes a work that is fundamental to an understanding of Voegelin's theoretical development: his extended study on the "theory of governance," written between 1930 and 1932. It follows the issues that confront political society to their roots in the soul and in the soul's relationship to the ground of being.

The Theory of Governance and Other Miscellaneous Papers presents a meditative-exegetic study of texts from Augustine, Descartes, and Husserl, early examples of the meditations that became central to Voegelin's later work. Other essays included in this volume such as "Theory of Law" and "Political Theory as Human Science" develop these theoretical insights and refine Voegelin's methodological tools. This volume will be of interest to all scholars of the work of Eric Voegelin and of the refoundation of political philosophy in the twentieth century in general.

Voegelin's magisterial account of medieval political thought opens with a survey of the structure of the period and continues with an analysis of the Germanic invasions, the fall of Rome, and the rise of empire and monastic Christianity. The political implications of Christianity and philosophy in the period are elaborated in chapters devoted to John of Salisbury, Joachim of Flora (Fiore), Frederick II, Siger de Brabant, Francis of Assisi, Roman law, and climaxing in a remarkable study of Saint Thomas Aquinas's mighty thirteenth-century synthesis.

Although History of Political Ideas was begun as a textbook for Macmillan, Voegelin never intended it to be a conventional chronological account. He sought instead an original comprehensive interpretation, founded on primary materials and taking into account the most advanced specialist scholarship—or science as he called it—available to him. Because of this, the book grew well beyond the confines of an easily marketable college survey and until now remained unpublished.

In the process of writing it, Voegelin himself outgrew the conceptual frame of a "History of Political Ideas," turning to compose Order and History and the other works of his maturity. History of Political Ideas became the ordered collection of materials from which much of Voegelin's later theoretical elaboration grew, structured in a manner that reveals the conceptual intimations of his later thought. As such, it provides an unparalleled opportunity to observe the working methods and the intellectual evolution of one of our century's leading political thinkers. In its embracing scope, History of Political Ideas contains both analyses of themes Voegelin developed in his later works and discussions of authors and ideas to which he did not return or which he later approached from a different angle and with a different emphasis.

The Middle Ages to Aquinas has withstood the test of time. What makes it still highly valuable is its thoroughly revisionist approach, cutting through all the convenient clichés and generalizations and seeking to establish the experiential underpinnings that typified the medieval period.

In The Later Middle Ages, the third volume of his monumental History of Political Ideas, Eric Voegelin continues his exploration of one of the most crucial periods in the history of political thought. Illuminating the great figures of the high Middle Ages, Voegelin traces the historical momentum of our modern world in the core evocative symbols that constituted medieval civilization. These symbols revolved around the enduring aspiration for the sacrum imperium, the one order capable of embracing the transcendent and immanent, the ecclesiastical and political, the divine and human. The story of the later Middle Ages is that of the "civilizational schism"—the movement in which not only the reality but the aspiration for the sacrum imperium gradually disappeared and the unification of faith and reason dissolved.

His recognition of this civilizational schism provides Voegelin with a unique perspective on medieval society. William of Ockham, Dante, Giles of Rome, and Marsilius of Padua all emerge in Voegelin's study as predecessors to modern thought; each turns to personal authority and intellectual analysis in an attempt to comprehend the loss of the sacrum imperium as an authoritative ideal. Voegelin is further drawn into investigations that, despite insufficient attention by scholars, still bear relevance to the study of the later Middle Ages. The mysticism apparent in Piers Plowman and the apocalyptic revolt of Cola di Rienzo are merely two reactions to the disintegration of wholeness.

Yet the story of the later Middle Ages does not merely revolve around disintegration. Voegelin recognizes the emergence of the constitutional political tradition as the most positive development of this period. He is at his best when explaining the difference between the presence of a representative institution and the growth of communal consciousness. Voegelin's study of the English political pattern is matched only by his unique perspective on the German imperial zone, culminating in a fitting conclusion on Nicholas of Cusa—the one political thinker with the ability to evoke the unity of mankind beyond fragmentation.

The Later Middle Ages is at once a brilliant examination of the symbols that characterized medieval society and a remarkable predecessor to Voegelin's study of the modern world, beginning with the Renaissance and the Reformation.

Reaching into our own time, Crisis and the Apocalypse of Man confronts the disintegration of traditional sources of meaning and the correlative attempt to generate new sources of order from within the self. Voegelin allows us to contemplate the crisis in its starkest terms as the apocalypse of man that now seeks to replace the apocalypse of God. The totalitarian upheaval that convulsed Voegelin's world, and whose aftermath still defines ours, is only the external manifestation of an inner spiritual turmoil. Its roots have been probed throughout the eight volumes of History of Political Ideas, but its emergence is marked by the age of Enlightenment.

In our postmodern era, discussions of the collapse of the "enlightenment project" have become commonplace. Voegelin compels us to follow the great-souled individuals who sought to go from disintegration of the present toward evocations of order for the future. Such thinkers as Comte, Bakunin, and Marx suffered through the crisis and fully understood the need for a new outpouring of the spirit. They resolved to supply the deficiency themselves. As a consequence they launched us irrevocably on the path of the apocalypse of man.

One of the great merits of Voegelin's analysis is his exposition of the pervasive character of this crisis. It is not confined to the megalomaniacal dreamers of a revolutionary apocalypse; rather, echoes of it are found in the more moderate Enlightenment preoccupation with progress to be attained through application of the scientific method. Faith in the capacity of instrumental reason to answer the ultimate questions of human existence defined men such as Voltaire, Helvétius, Diderot, D'Alembert, and Condorcet. It remains the authoritative faith of our world today, Voegelin argues, demonstrated by our continuing inability to step outside the parameters of the Enlightenment. Are we condemned, then, to oscillate between the rational incoherence of a science that never delivers on its promises and a now discredited revolutionary idealism that wreaks havoc in practice? This is the question toward which Voegelin's final volume points. While not direct, his response is evident everywhere. Crisis and the Apocalypse of Man could have been written only by a man who had reached his own resolution of the crisis.

Published in Vienna in 1936, The Authoritarian State by Eric Voegelin has remained virtually unknown to the public until now. Sales of the German edition were halted following the Nazi invasion of Austria in 1938, and the entire printing was later destroyed by wartime bombing. In this volume, Voegelin offers a critical examination of the most prominent European theories of state and constitutional law of the period while providing a political and historical analysis of the Austrian situation. He discusses the dismissal of Parliament in 1933, the civil war, the murder of Federal Chancellor Dollfuss, the adoption of the "Authoritarian Constitution" of 1934, and the predicament of being sandwiched between Hitler and Mussolini.

A radical critique of Hans Kelsen's pure theory of law lies at the heart of this work, marking Voegelin's definitive departure from Neo-Kantian epistemology. For the first time, Voegelin elaborates on the important distinction between theoretical concepts and political symbols as a basis for explaining the nontheoretical and speculative character of ideologies, both left and right. He shows that total and authoritarian are symbols of ideological self-interpretation that have no theoretical value, a distinction basic to his later work in The New Science of Politics.

Available for the first time in English, The Authoritarian State is a valuable addition to the Voegelin canon and to the field of intellectual history in general.

Examining the emergence of modernity within the philosophical and political debates of the sixteenth century, Religion and the Rise of Modernity resumes the analysis of the "great confusion" introduced in Volume IV of History of Political Ideas. Encompassing a vast range of events ignited by Luther's Ninety-Five Theses, this period is one of controversy, revolution, and partiality.

Despite the era's fragmentation and complexity, Voegelin's insightful analysis clarifies its significance and suggests the lines of change converging at a point in the future: the medieval Christian understanding of a divinely created closed cosmos was being replaced by a distinctly modern form of human consciousness that posits man as the proper origin of meaning in the universe.

Analyzing the most significant features of the great confusion, Voegelin examines a vast range of thought and issues of the age. From the more obvious thinkers to those less frequently studied, this volume features such figures as Calvin, Althusius, Hooker, Bracciolini, Savonarola, Copernicus, Tycho de Brahe, and Giordano Bruno. Devoting a considerable amount of attention to Jean Bodin, Voegelin presents him as a prophet of a new, true religion amid the civilizational disorder of the post-Christian era. Focusing on such traditional themes as monarchy, just war theory, and the philosophy of law, this volume also investigates issues within astrology, cosmology, and mathematics.

Religion and the Rise of Modernity is a valuable work of scholarship not only because of its treatment of individual thinkers and doctrines influential in the sixteenth century and beyond but also because of its close examination of those experiences that formed the modern outlook.

This inaugural volume of a four-volume set marks the beginning of the publication of all 180 of the extant sermons composed and delivered by Emerson between the start of his ministerial career in 1826 and his final retirement from the pulpit in 1838. 

Edited from manuscripts in the Houghton Library, Harvard University, the sermons are presented in chronological order in a clear text approximating as nearly as possible the original version read by Emerson to his congregation.  The historical introduction by David M. Robinson gives a significant appraisal of Emerson's life between 1826 and 1838 and of his absorption in and reaction against the religious culture of his time.

Saint Augustine's political thought has usually been interpreted by modern readers as suggesting that politics is based on sin. In Augustine and Politics as Longing in the World, John von Heyking shows that Augustine actually considered political life a substantive good that fulfills a human longing for a kind of wholeness.

Rather than showing Augustine as supporting the Christian church's domination of politics, von Heyking argues that he held a subtler view of the relationship between religion and politics, one that preserves the independence of political life. And while many see his politics as based on a natural-law ethic or on one in which authority is conferred by direct revelation, von Heyking shows how Augustine held to an understanding of political ethics that emphasizes practical wisdom and judgment in a mode that resembles Aristotle rather than Machiavelli.

Augustine and Politics as Longing in the World demonstrates some of the deficiencies in the way Augustine's political thought has been interpreted. It also explains why a rereading of his thought illuminates the current debates between "secularists" and proponents of "orthodoxy" and shows why these debates are miscast. By examining Augustine's political thought, von Heyking provides a way of resolving this controversy and shows how we can move beyond conflicting claims and thus moderate yet elevate political life.

Behind Augustine's apparent antipolitical rhetoric lies his substantial agreement with his Roman philosophical interlocutors on virtue and politics. This allegedly antipolitical rhetoric is meant to tame the lust for domination of Roman patriots by showing that lust can never be satisfied by political goods. By opposing extreme "worldliness" with extreme "otherworldliness," Augustine appears to reject politics as a natural good. On the contrary, he affirmed politics as a natural good.

Augustine and Politics as Longing in the World shows how Augustine's belief that politics was a way for humans to fulfill their longings for a kind of wholeness discloses a deeper affirmation of a more meaningful, pluralistic, and robust political life than his interpreters have previously appreciated.

Originally published in German in 1988, The Apocalypse in Germany is now available for the first time in English. A fitting subject for the dawn of the new millennium, the apocalypse has intrigued humanity for the last two thousand years, serving as both a fascinating vision of redemption and a profound threat.

A cross-disciplinary study, The Apocalypse in Germany analyzes fundamental aspects of the apocalypse as a religious, political, and aesthetic phenomenon. Author Klaus Vondung draws from religious, philosophical, and political texts, as well as works of art and literature. Using classic Jewish and Christian apocalyptic texts as symbolic and historical paradigms, Vondung determines the structural characteristics and the typical images of the apocalyptic worldview. He clarifies the relationship between apocalyptic visions and utopian speculations and explores the question of whether modern apocalypses can be viewed as secularizations of the Judeo-Christian models.

Examining sources from the eighteenth century to the present, Vondung considers the origins of German nationalism, World War I, National Socialism, and the apocalyptic tendencies in Marxism as well as German literature—from the fin de siècle to postmodernism. His analysis of the existential dimension of the apocalypse explores the circumstances under which particular individuals become apocalyptic visionaries and explains why the apocalyptic tradition is so prevalent in Germany.

The Apocalypse in Germany offers an interdisciplinary perspective that will appeal to a broad audience. This book will also be of value to readers with an interest in German studies, as it clarifies the riddles of Germany's turbulent history and examines the profile of German culture, particularly in the past century.