Interactions between art, science and technology are leading to the emergence of new cultural forms, behaviours and values. Presenting the work of over sixty highly respected theorists and practitioners in art and science, Reframing Consciousness brings to questions of art and consciousness a diversity of approach and a rich background of knowledge.

Loosely themed around four key elements of Mind, Body, Art and Values, the editor leads the investigation through the familiar territories of interactive media and artificial life, combining them with new and ancient ideas about creativity and authorship, the body and personal identity. This is the first book to recognise the paradigmatic changes which art, in alliance with science and technology is currently undergoing.

The best current research on Philo's allegorical exegesis of Scripture

The strong element of Greek philosophy in Philo's thought has been recognized since antiquity, but his relation to the Pythagorean-Platonic tenet of reincarnation has been a neglected, even avoided, topic in research. This book confirms the view common in the seventeenth to nineteenth centuries that Philo accepted the doctrine of reincarnation even though he preferred not to speak openly about it. The book shows how allegorization enabled Philo to give a reincarnational interpretation to very different scriptural passages.

Features:

• Highlights the importance of reading Philonic parallel passages together for fuller understanding of Philo s message
• Discusses the difference between protological and universal allegory in Philo's exegesis of the first chapters of Genesis
• Introduces new concepts to Philonic research such as the corporealization of the mind (the result of transgression and a driving force for reincarnation) and monadization (the human soul's transformation into pure mind upon salvation)

A collection of papers to mark the 350th anniversary of the publication of Galileo's Dialogue

An analytical exploration of what it means to live a good life.

Ever since Adam Smith’s musings on “the invisible hand” became more famous than his work on moral sentiments, social theorists started to pay less attention to everyday ethics and aesthetics. Smith’s metaphor of the invisible hand posits that social outcomes emerge by dint of the behaviors of individuals rather than their intentions or virtues.

Modernist and scientific approaches to determining the common good or good forms of governance have increasingly relied on techniques of generalization, rationalization, and universalization. Everyday ethics and aesthetics—and recently also matters of truth—came to be regarded as individual matters of taste. This shift, however, has meant that we no longer comprehend why and how people display a deep concern with everyday life values in their social practices. People continue to enact these values and live by them while academics lack the vocabulary and methods to grasp them.

By reconstructing the history of ideas about everyday-life values, and by analyzing the role of such values in contemporary care practices for patients with chronic disease in the Netherlands, Reinventing the Good Life seeks to explore new ways to study the values of everyday life, particularly in situations where the achievement of a clear-cut or uniform good is unlikely. The book presents a practice-based epistemology and methodology for studying everyday care practices and supporting their goodness. This analytical approach ultimately aims to generate ideas that will allow us to relate in more imaginative ways to the many pressing concerns that we are forced to live with today.
 

This volume of interdisciplinary essays examines the intersection of religion and literature in medieval China, focusing on the impact of Buddhism and Daoism on a wide range of elite and popular literary texts and religious practices in the 3rd-11th centuries CE. Drawing on the work of the interdisciplinary scholar Stephen Bokenkamp, the essays weave together the many cross-currents of religious, intellectual, and literary traditions in medieval China to provide vivid pictures of medieval Chinese religion and culture as it was lived and practiced. The contributors to the volume are all highly regarded experts in the fields of Chinese poetry, Daoism, Buddhism, popular religion, and literature. Their research papers cut across imagined disciplinary boundaries to show that the culture of medieval China can only be understood by close reading of texts from multiple genres, traditions, and approaches.

To understand the nature of religious belief, we must look at how our minds process the world of imagination and make-believe.

We often assume that religious beliefs are no different in kind from ordinary factual beliefs—that believing in the existence of God or of supernatural entities that hear our prayers is akin to believing that May comes before June. Neil Van Leeuwen shows that, in fact, these two forms of belief are strikingly different. Our brains do not process religious beliefs like they do beliefs concerning mundane reality; instead, empirical findings show that religious beliefs function like the imaginings that guide make-believe play.

Van Leeuwen argues that religious belief—which he terms religious “credence”—is best understood as a form of imagination that people use to define the identity of their group and express the values they hold sacred. When a person pretends, they navigate the world by consulting two maps: the first represents mundane reality, and the second superimposes the features of the imagined world atop the first. Drawing on psychological, linguistic, and anthropological evidence, Van Leeuwen posits that religious communities operate in much the same way, consulting a factual-belief map that represents ordinary objects and events and a religious-credence map that accords these objects and events imagined sacred and supernatural significance.

It is hardly controversial to suggest that religion has a social function, but Religion as Make-Believe breaks new ground by theorizing the underlying cognitive mechanisms. Once we recognize that our minds process factual and religious beliefs in fundamentally different ways, we can gain deeper understanding of the complex individual and group psychology of religious faith.

"Is not modern democracy the finally-found form of the religion of Humanity?" (2007)

The Religion of Humanity: The Illusion of Our Time is the first anthology in any language of the writings of the contemporary French political philosopher, Pierre Manent, on “the religion of Humanity.” The striking phrase comes from nineteenth-century French thinker, Auguste Comte (1798–1857). Comte coined the phrase and indeed created an atheistic religion of a self-adoring Humanity.  In the aftermath of the Cold War, Manent observed victorious democracy interpreting itself in a similar framework. He took it upon himself to track this development, analyze it, and warn his fellow Europeans of its deleterious political, intellectual, moral, and spiritual effects. With conceptual precision and (most often) a sober tone, many contemporary sacred cows were gored.   But in addition to cursing the humanitarian darkness, he also lit many candles of judicious political, philosophical, moral, and spiritual analysis. This anthology is thus almost unique in its subject matter, and certainly unique in its treatment of the subject. It is a rarity and gem: a first-rate work of political philosophy.

The book first argues that religious feeling persists in the secular western mind; that it has taken refuge in the unlikeliest of camps, indeed with the supposed debunker of religious creed: the rationalist existential ego.

How can we live in such a way that we die only once? How can we organize a society that gives us a better chance to be fully alive? How can we reinvent religion so that it liberates us instead of consoling us?

These questions stand at the center of Roberto Mangabeira Unger’s The Religion of the Future. Both a book about religion and a religious work in its own right, it proposes the content of a religion that can survive faith in a transcendent God and in life after death. According to this religion—the religion of the future—human beings can be more human by becoming more godlike, not just later, in another life or another time, but right now, on Earth and in their own lives.

Unger begins by facing the irreparable flaws in the human condition: our mortality, groundlessness, and insatiability. He goes on to discuss the conflicting approaches to existence that have dominated the last 2,500 years of the history of religion. Turning next to the religious revolution that we now require, he explores the political ideal of this revolution, an idea of deep freedom. And he develops its moral vision, focused on a refusal to squander life.

The Religion of the Future advances Unger’s philosophical program: a philosophy for which history is open, the new can happen, and belittlement need not be our fate.

Working in four scholarly teams focused on different global regions—North America, the European Union, the Middle East, and China—the contributors to Religion, Secularism, and Political Belonging examine how new political worlds intersect with locally specific articulations of religion and secularism. The chapters address many topics, including the changing relationship between Islam and politics in Tunisia after the 2010 revolution, the influence of religion on the sharp turn to the political right in Western Europe, understandings of Confucianism as a form of secularism, and the alliance between evangelical Christians and neoliberal business elites in the United States since the 1970s. This volume also provides a methodological template for how humanities scholars around the world can collaboratively engage with sweeping issues of global significance.

Contributors. Markus Balkenhol, Elizabeth Bentley, Kambiz GhaneaBassiri, David N. Gibbs, Ori Goldberg, Marcia Klotz, Zeynep Kurtulus Korkman, Leerom Medovoi, Eva Midden, Mohanad Mustafa, Mu-chou Poo, Shaul Setter, John Vignaux Smith, Pooyan Tamimi Arab, Ernst van den Hemel, Albert Welter, Francis Ching-Wah Yip, Raef Zreik

This comprehensive introduction to theories of religion is the first single-volume exploration of ideas put forward by both believers and non-believers.

James Thrower analyzes the different types of explanations of religion, not just the thoughts of individuals, advanced primarily—but not exclusively—from within the Western tradition. He begins by looking at religious explanations of religion, which define religion as revelation, experience or philosophy (Plato, Kant, and Hegel). He then examines the naturalist, or nonreligious, explanations, from the disciplines of anthropology, psychology, and sociology, including the "masters of suspicion" (including Feurbach, Nietzsche, Marx, Tylor, Frazer, and Freud). The scope of this book ranges from the classical, Semitic, and Indian religious traditions through contemporary thinkers.

Thrower concludes by considering the future of the religions of the world in light of the increasingly close inter-religious encounters that are becoming a feature of the global village of the twenty-first century.

In his last book, Ronald Dworkin addresses questions that men and women have asked through the ages: What is religion and what is God’s place in it? What is death and what is immortality? Based on the 2011 Einstein Lectures, Religion without God is inspired by remarks Einstein made that if religion consists of awe toward mysteries which “manifest themselves in the highest wisdom and the most radiant beauty, and which our dull faculties can comprehend only in the most primitive forms,” then, he, Einstein, was a religious person.

Dworkin joins Einstein’s sense of cosmic mystery and beauty to the claim that value is objective, independent of mind, and immanent in the world. He rejects the metaphysics of naturalism—that nothing is real except what can be studied by the natural sciences. Belief in God is one manifestation of this deeper worldview, but not the only one. The conviction that God underwrites value presupposes a prior commitment to the independent reality of that value—a commitment that is available to nonbelievers as well. So theists share a commitment with some atheists that is more fundamental than what divides them. Freedom of religion should flow not from a respect for belief in God but from the right to ethical independence.

Dworkin hoped that this short book would contribute to rational conversation and the softening of religious fear and hatred. Religion without God is the work of a humanist who recognized both the possibilities and limitations of humanity.

Tensions between religious freedom and equality law are newly strained in America. As lawmakers work to protect LGBT citizens and women seeking reproductive freedom, religious traditionalists assert their right to dissent from what they see as a new liberal orthodoxy. Some religious advocates are going further and expressing skepticism that egalitarianism can be defended with reasons at all. Legal experts have not offered a satisfying response—until now.

Nelson Tebbe argues that these disputes, which are admittedly complex, nevertheless can be resolved without irrationality or arbitrariness. In Religious Freedom in an Egalitarian Age, he advances a method called social coherence, based on the way that people reason through moral problems in everyday life. Social coherence provides a way to reach justified conclusions in constitutional law, even in situations that pit multiple values against each other. Tebbe contends that reasons must play a role in the resolution of these conflicts, alongside interests and ideologies. Otherwise, the health of democratic constitutionalism could suffer.

Applying this method to a range of real-world cases, Tebbe offers a set of powerful principles for mediating between religion and equality law, and he shows how they can lead to workable solutions in areas ranging from employment discrimination and public accommodations to government officials and public funding. While social coherence does not guarantee outcomes that will please the liberal Left, it does point the way toward reasoned, nonarbitrary solutions to the current impasse.

As Harry Austryn Wolfson deftly isolates and analyzes some of the most vital and often the most enigmatic ideas developed by the religious philosophers of the West, a cumulative and thoughtful continuity emerges from his interpretations. Philo, for example, appears as a dominant force throughout the sixteen centuries that preceded Spinoza's critique of his basic principles.

The ten essays which constitute the critical sequence of this penetrating book are derived from lectures, and from separate publications many of which are not readily available now. They include discussions of Immortality and Resurrection in the Philosophy of the Church Fathers; St. Augustine and the Pelagian Controversy; Causality and Freedom in Descartes, Leibniz and Hume. Wolfson concludes with a perceptive distillation of his personal wisdom in an essay contrasting the professed atheist with the “verbal theist.”

D’une rencontre est né un dialogue au sujet de la rencontre : un étonnement partagé de la possibilité qu’ait lieu l’incalculable, l’imprévisible et l’irréductible. Une curiosité pour la justesse de ce qui n’a été ni concerté ni décidé.

Hasard, providence, intrication quantique, rituel, animisme, étreinte ou porosité, pensée ou art sont autant de tentatives de tourner autour de ce qui nous échappe quand nous nous rencontrons. Et autant de façons de se rencontrer là où la philosophie reconnait que l’art lui échappe.

Hilary Putnam, one of America’s most distinguished philosophers, surveys an astonishingly wide range of issues and proposes a new, clear-cut approach to philosophical questions—a renewal of philosophy. He contests the view that only science offers an appropriate model for philosophical inquiry. His discussion of topics from artificial intelligence to natural selection, and of reductive philosophical views derived from these models, identifies the insuperable problems encountered when philosophy ignores the normative or attempts to reduce it to something else.

Renewing the Mind includes an introductory essay on the history and renewal of Catholic education, followed by 38 selections each with an introduction, biography, and study questions; adorning the text throughout are illustrations from the National Gallery of Art. Educators of children and college students will find this an essential guide to the best of what has been said about what it means to be conformed to the mind of Christ.

Renunciation as a creative force in the careers of writers, philosophers, and artists is the animating idea behind Ross Posnock’s new book. Taking up acts of abandonment, rejection, and refusal that have long baffled critics, he shows how renunciation has reframed the relationship of artists and intellectuals to society in productive and unpredictable ways.

In a work of remarkable synthesis that includes traditions and genres from antiquity to postmodernity, Posnock discovers connections among disparate figures ranging from Lao Tzu to Dave Chappelle and Bob Dylan. The thread running through these acts of renunciation, he argues, is an aesthetic and ethical resistance to the demand that one’s words and actions be straightforward and immediately comprehensible. Modern art in particular valorizes the nonconceptual and the intuitive, seeking to make silence articulate and incompletion fertile.

Renouncers reject not only artistic and scholarly conventions but also the public roles that attend them. Wittgenstein, Rimbaud, and Glenn Gould brazenly flouted professional and popular expectations, demanding that philosophy, poetry, music play by new rules. Emerson and Nietzsche severed all institutional ties, while William James waged a guerrilla campaign from his post at Harvard against what all three considered to be the enemy: the pernicious philosophical insistence on rationality. Posnock also examines renunciations in light of World War II—the veterans J. D. Salinger and George Oppen, and the Holocaust survivor Paul Celan—while a fourth cluster includes the mystic Thomas Merton and the abstract painters Ad Reinhardt and Agnes Martin.

This edited volume situates René Girard in relation to the Western philosophical tradition. Each chapter engages the French anthropologist in dialogue with a key figure from the history of Western philosophy, from Plato to Kierkegaard. The pivotal question of René Girard and the Western Philosophical Tradition revolves around Girard’s assertion, “Since the attempt to understand religion on the basis of philosophy has failed, we ought to try the reverse method and read philosophy in the light of religion.” Major philosophers influenced Girard and contributed valuable insights into questions of desire, religion, violence, and the sacred. At the same time, he felt that Western philosophy often, if not always, neglected the founding violence that lies at the origin of culture.
This is the first collective scholarly effort at situating René Girard in relation to the Western philosophical tradition. Volume 1 features chapters on Plato, Augustine of Hippo, Niccolò Machiavelli, Thomas Hobbes, Blaise Pascal, Baruch Spinoza, Jean-Jacques Rousseau, Adam Smith, Immanuel Kant, Georg Wilhelm Friedrich Hegel, Friedrich Wilhelm Joseph Schelling, Alexis de Tocqueville, Søren Kierkegaard, and René Girard.

In his monumental Philosophy of the Kalam the late Harry Wolfson—truly the most accomplished historian of philosophy in our century—examined the early medieval system of Islamic philosophy. He studies its repercussions in Jewish thought in this companion book—an indispensable work for all students of Jewish and Islamic traditions.

Wolfson believed that ideas are contagious, but that for beliefs to catch on from one tradition to another the recipients must be predisposed, susceptible. Thus he is concerned here not so much with the influence of Islamic ideas as with Jewish elaboration, adaptation, qualification, and criticism of them. To this end he examines passages reflecting Kalam views by a wide variety of Jewish thinkers, including Isaac Israeli, Judah Halevi, Abraham ibn Ezra, and Maimonides. As always in Wolfson's work, two aspects are apparent: the special dimensions of Jewish thought as well as its relation to other traditions. And as always his prose is both graceful and precise.

In this imaginative exploration of modern legal culture, Lawrence Friedman addresses how the contemporary idea of individual rights has altered the legal systems and authority structures of Western societies. Every aspect of law, he argues--from civil rights to personal-injury litigation to divorce law--has been profoundly reshaped, reflecting the power of this concept.

The new individualism is quite different from that of the nineteenth century, which stressed self-control, discipline, and traditional group values. Modern individualism focuses on the individual as the starting and ending point of life and assumes a wide zone of choice. Choice is vital, fundamental: the right to develop oneself, to build up a life uniquely suited to oneself through free, open selection among forms, models, and lifestyles. With striking clarity and force, Friedman demonstrates how the new individualism results from changes in the technological and social framework of society. Loose, unconnected, free-floating, mobile: this is the modern individual, at least in comparison with the immediate past.

Written for the general reader as well as lawyers and legal scholars, The Republic of Choice offers keen and original observations about legal culture and the public consciousness that informs and expresses it.

The Platonic ideal of government.

Plato of Athens, who laid the foundations of the Western philosophical tradition and in range and depth ranks among its greatest practitioners, was born to a prosperous and politically active family ca. 427 BC. In early life an admirer of Socrates, Plato later founded the first institution of higher learning in the West, the Academy, among whose many notable alumni was Aristotle. Traditionally ascribed to Plato are thirty-six dialogues developing Socrates’ dialectic method and composed with great stylistic virtuosity, together with thirteen letters.

Republic, a masterpiece of philosophical and political thought, concerns righteousness both in individuals and in communities, and proposes an ideal state organized and governed on philosophical principles. This edition, which replaces the original Loeb edition by Paul Shorey, offers text, translation, and annotation that are fully current with modern scholarship. The Loeb Classical Library edition of Plato is in twelve volumes.

Plato, the great philosopher of Athens, was born in 427 BCE. In early manhood an admirer of Socrates, he later founded the famous school of philosophy in the grove Academus. Much else recorded of his life is uncertain; that he left Athens for a time after Socrates' execution is probable; that later he went to Cyrene, Egypt, and Sicily is possible; that he was wealthy is likely; that he was critical of 'advanced' democracy is obvious. He lived to be 80 years old. Linguistic tests including those of computer science still try to establish the order of his extant philosophical dialogues, written in splendid prose and revealing Socrates' mind fused with Plato's thought.

In Laches, Charmides, and Lysis, Socrates and others discuss separate ethical conceptions. Protagoras, Ion, and Meno discuss whether righteousness can be taught. In Gorgias, Socrates is estranged from his city's thought, and his fate is impending. The Apology (not a dialogue), Crito, Euthyphro, and the unforgettable Phaedo relate the trial and death of Socrates and propound the immortality of the soul. In the famous Symposium and Phaedrus, written when Socrates was still alive, we find the origin and meaning of love. Cratylus discusses the nature of language. The great masterpiece in ten books, the Republic, concerns righteousness (and involves education, equality of the sexes, the structure of society, and abolition of slavery). Of the six so-called dialectical dialogues Euthydemus deals with philosophy; metaphysical Parmenides is about general concepts and absolute being; Theaetetus reasons about the theory of knowledge. Of its sequels, Sophist deals with not-being; Politicus with good and bad statesmanship and governments; Philebus with what is good. The Timaeus seeks the origin of the visible universe out of abstract geometrical elements. The unfinished Critias treats of lost Atlantis. Unfinished also is Plato's last work of the twelve books of Laws (Socrates is absent from it), a critical discussion of principles of law which Plato thought the Greeks might accept.

The Loeb Classical Library edition of Plato is in twelve volumes.

The Platonic ideal of government.

Plato of Athens, who laid the foundations of the Western philosophical tradition and in range and depth ranks among its greatest practitioners, was born to a prosperous and politically active family ca. 427 BC. In early life an admirer of Socrates, Plato later founded the first institution of higher learning in the West, the Academy, among whose many notable alumni was Aristotle. Traditionally ascribed to Plato are thirty-six dialogues developing Socrates’ dialectic method and composed with great stylistic virtuosity, together with thirteen letters.

Republic, a masterpiece of philosophical and political thought, concerns righteousness both in individuals and in communities, and proposes an ideal state organized and governed on philosophical principles. This edition, which replaces the original Loeb edition by Paul Shorey, offers text, translation, and annotation that are fully current with modern scholarship. The Loeb Classical Library edition of Plato is in twelve volumes.

Plato, the great philosopher of Athens, was born in 427 BCE. In early manhood an admirer of Socrates, he later founded the famous school of philosophy in the grove Academus. Much else recorded of his life is uncertain; that he left Athens for a time after Socrates' execution is probable; that later he went to Cyrene, Egypt, and Sicily is possible; that he was wealthy is likely; that he was critical of 'advanced' democracy is obvious. He lived to be 80 years old. Linguistic tests including those of computer science still try to establish the order of his extant philosophical dialogues, written in splendid prose and revealing Socrates' mind fused with Plato's thought.

In Laches, Charmides, and Lysis, Socrates and others discuss separate ethical conceptions. Protagoras, Ion, and Meno discuss whether righteousness can be taught. In Gorgias, Socrates is estranged from his city's thought, and his fate is impending. The Apology (not a dialogue), Crito, Euthyphro, and the unforgettable Phaedo relate the trial and death of Socrates and propound the immortality of the soul. In the famous Symposium and Phaedrus, written when Socrates was still alive, we find the origin and meaning of love. Cratylus discusses the nature of language. The great masterpiece in ten books, the Republic, concerns righteousness (and involves education, equality of the sexes, the structure of society, and abolition of slavery). Of the six so-called dialectical dialogues Euthydemus deals with philosophy; metaphysical Parmenides is about general concepts and absolute being; Theaetetus reasons about the theory of knowledge. Of its sequels, Sophist deals with not-being; Politicus with good and bad statesmanship and governments; Philebus with what is good. The Timaeus seeks the origin of the visible universe out of abstract geometrical elements. The unfinished Critias treats of lost Atlantis. Unfinished also is Plato's last work of the twelve books of Laws (Socrates is absent from it), a critical discussion of principles of law which Plato thought the Greeks might accept.

The Loeb Classical Library edition of Plato is in twelve volumes.

If Marxism was the apparent loser in the Cold War, it cannot be said that liberalism was the winner, at least not in Russia. Oleg Kharkhordin is not surprised that institutions of liberal democracy failed to take root following the dissolution of the Soviet Union. In Republicanism in Russia, he suggests that Russians can find a path to freedom by looking instead to the classical tradition of republican self-government and civic engagement already familiar from their history.

Republicanism has had a steadfast presence in Russia, in spite of tsarist and communist hostility. Originating in the ancient world, especially with Cicero, it continued by way of Machiavelli, Montesquieu, Tocqueville, and more recently Arendt. While it has not always been easy for Russians to read or write classical republican philosophy, much less implement it, republican ideas have long flowered in Russian literature and are part of a common understanding of freedom, dignity, and what constitutes a worthy life. Contemporary Russian republicanism can be seen in movements defending architectural and cultural heritage, municipal participatory budgeting experiments, and shared governance in academic institutions. Drawing on recent empirical research, Kharkhordin elaborates a theory of res publica different from the communal life inherited from the communist period, one that opens up the possibility for a genuine public life in Russia.

By embracing the indigenous Russian reception of the classical republican tradition, Kharkhordin argues, today’s Russians can sever their country’s dependence on the residual mechanisms of the communist past and realize a new vision for freedom.

In this stimulating work of political philosophy, acclaimed philosopher G. A. Cohen sets out to rescue the egalitarian thesis that in a society in which distributive justice prevails, people’s material prospects are roughly equal. Arguing against the Rawlsian version of a just society, Cohen demonstrates that distributive justice does not tolerate deep inequality.

In the course of providing a deep and sophisticated critique of Rawls’s theory of justice, Cohen demonstrates that questions of distributive justice arise not only for the state but also for people in their daily lives. The right rules for the macro scale of public institutions and policies also apply, with suitable adjustments, to the micro level of individual decision-making.

Cohen also charges Rawls’s constructivism with systematically conflating the concept of justice with other concepts. Within the Rawlsian architectonic, justice is not distinguished either from other values or from optimal rules of social regulation. The elimination of those conflations brings justice closer to equality.

R. Jay Wallace advances a powerful and sustained argument against the common view that accountability requires freedom of will. Instead, he maintains, the fairness of holding people responsible depends on their rational competence: the power to grasp moral reasons and to control their behavior accordingly. He shows how these forms of rational competence are compatible with determinism. At the same time, giving serious consideration to incompatibilist concerns, Wallace develops a compelling diagnosis of the common assumption that freedom is necessary for responsibility.

Ecological restoration integrates the science and art of repairing ecosystems damaged by human activities. Despite relatively little attention from environmental ethicists, restoration projects continue to gain significance, drawing on citizen volunteers and large amounts of public funds, providing an important model of responding to ecological crisis. Projects range from the massive, multi-billion dollar Kissimmee River project; restoring 25,000 acres of Everglades' wetlands; to the $30 million effort to restore selected wetlands in industrial Brownfield sites in Chicago's south side Lake Calumet area; to the reintroduction of tall grass prairie ecosystems in various communities in the Midwest.

Restored to Earth provides the first comprehensive examination of the religious and ethical dimensions and significance of contemporary restoration practice, an ethical framework that advances the field of environmental ethics in a more positive, action-oriented, experience-based direction. Van Wieren brings together insights and examples from restoration ecology, environmental ethics, religious studies, and conservation and Christian thought, as well as her own personal experiences in ecological restoration, to propose a new restoration ethic grounded in the concrete, hands-on experience of humans working as partners with the land.

The outstanding contributors to this symposium are Benedict M. Ashley, o.p., Steven Baldner, Angelo Campodonico, William E. Carroll, Lawrence Dewan, o.p., Fulvio Di Blasi, Jude P. Dougherty, Leo J. Elders, svd, Robert A. Gahl, Jr., Anne Barbeau Gardiner, Marie George, John Goyette, Christopher Kaczor, Steven A. Long, Christopher Martin, Ralph McInerny, John O’Callaghan, Vittorio Possenti, Anthony Rizzi, Mario Enrique Sacchi, Michael M. Waddell, and Héctor Zagal.

Rethinking Cooperation with Evil: A Virtue-Based Approach applies Thomistic virtue theory to today’s most challenging questions of cooperation with evil. For centuries, moralists have struggled to determine the conditions necessary to justify moral cooperation with evil. The English Jesuit Henry Davis even observed: “[T]here is no more difficult question than this in the whole range of Moral Theology.” This important book addresses this challenge by applying the virtue-based method of moral reasoning of St. Thomas Aquinas to issues of cooperation with evil. Those who pastor souls report frequently receiving questions from attentive believers about whether a particular human action inadvertently contributes to some moral evil. Examples of potentially immoral cooperation with evil include whether one may shop at a particular franchise known for its support of abortion, whether Catholics may attend civil marriages outside the Church, or whether an organization may submit to government mandates that health insurance include payment for immoral practices. Although recent moralists have tackled specific topics related to cooperation with evil, agreement on an overall common paradigm has not yet been reached. Rethinking Cooperation with Evil proposes a method for Christian believers and others to approach these questions from the foundation of the thought of St. Thomas Aquinas and the magisterial teaching of the Catholic Church. This text provides both an overall method for how to understand the issue of cooperation, as well as practical counsel for specific cases. Rethinking Cooperation with Evil advances the theological conversation on this topic from both speculative and practical vantage points. To facilitate his argument, Connors utilizes historical analyses that contrast Aquinas’s method of moral reasoning with that of the casuist treatment of cooperation. Consequently, the book includes numerous case studies that will be of interest both to moral theologians and readers new to the topic.

The fourth and final volume in Pierre Nora’s monumental series documenting the history and culture of France takes a self-reflective turn. The eleven essays collected here consider the texts and places that make up the collective memory of the history of France, a country whose people are extraordinarily self-conscious of history and their place in it. Distinguished contributors look at the medieval Grands chroniques de France and the monasteries and chancelleries that produced them, the establishment of Versailles as a historical museum, and Pierre Larousse’s Grand dictionnaire, an important touchstone of cultural memory. Other essays range in topic from the creation of the National Archives, a curiously organized catacomb of manuscripts, to Annales, a publication begun in 1929 that profoundly revitalized the study of history in France. Taken together these richly detailed essays fully explore the multifaceted ways France has institutionalized its history and are, along with the rest of Les Lieux de mémoire, a crucial part of that process.

Many scholars and activists seek to eliminate “race”—the word and the concept—from our vocabulary. Their claim is clear: because science has shown that racial essentialism is false and because the idea of race has proved virulent, we should do away with the concept entirely. Michael O. Hardimon criticizes this line of thinking, arguing that we must recognize the real ways in which race exists in order to revise our understanding of its significance.

Rethinking Race provides a novel answer to the question “What is race?” Pernicious, traditional racialism maintains that people can be judged and ranked according to innate racial features. Hardimon points out that those who would eliminate race make the mistake of associating the word only with this view. He agrees that this concept should be jettisoned, but draws a distinction with three alternative ideas: first, a stripped-down version of the ordinary concept of race that recognizes minimal physical differences between races but does not consider them significant; second, a scientific understanding of populations with shared lines of descent; and third, an acknowledgment of “socialrace” as a separate construction.

Hardimon provides a language for understanding the ways in which races do and do not exist. His account is realistic in recognizing the physical features of races, as well as the existence of races in our social world. But it is deflationary in rejecting the concept of hierarchical or defining racial characteristics. Ultimately, Rethinking Race offers a philosophical basis for repudiating racism without blinding ourselves to reality.

In our globalized world, differing conceptions of human nature and human values raise questions as to whether universal and partisan claims and perspectives can be reconciled, whether interreligious and intercultural conversations can help build human community, and whether a pluralistic ethos can transcend uncompromising notions as to what is true, good, and just.

In this volume, world-class scholars from religious studies, the humanities, and the social sciences explore what it means to be human through a multiplicity of lives in time and place as different as fourth-century BCE China and the world of an Alzheimer’s patient today. Refusing the binary, these essays go beyond description to theories of aging and acceptance, ethics in caregiving, and the role of ritual in healing the inevitable divide between the human and the ideal.

“A picture held us captive,” writes Wittgenstein in the Philosophical Investigations, describing the powerful image of mind that underlies the modern epistemological tradition from Descartes onward. Retrieving Realism offers a radical critique of the Cartesian epistemic picture that has captivated philosophy for too long and restores a realist view affirming our direct access to the everyday world and to the physical universe.

According to Descartes, knowledge exists in the form of ideas in the mind that purportedly represent the world. This “mediational” epistemology—internal ideas mediating external reality—continues to exert a grip on Western thought, and even philosophers such as Quine, Rorty, and Davidson who have claimed to refute Descartes remain imprisoned within its regime. As Hubert Dreyfus and Charles Taylor show, knowledge consists of much more than the explicit representations we formulate. We gain knowledge of the world through bodily engagement with it—by handling things, moving among them, responding to them—and these forms of knowing cannot be understood in mediational terms. Dreyfus and Taylor also contest Descartes’s privileging of the individual mind, arguing that much of our understanding of the world is necessarily shared.

Once we deconstruct Cartesian mediationalism, the problems that Hume, Kant, and many of our contemporaries still struggle with—trying to prove the existence of objects beyond our representations—fall away, as does the motivation for nonrealist doctrines. We can then begin to describe the background everyday world we are absorbed in and the universe of natural kinds discovered by science.

In this first comprehensive study of the effect of Lucretius's De rerum natura on Florentine thought in the Renaissance, Alison Brown demonstrates how Lucretius was used by Florentine thinkers—earlier and more widely than has been supposed—to provide a radical critique of prevailing orthodoxies.

To answer the question of why ordinary Florentines were drawn to this recently discovered text, despite its threat to orthodox Christian belief, Brown tracks interest in it through three humanists—the most famous of whom was Machiavelli—all working not as philologists but as practical administrators and teachers in the Florentine chancery and university. Interpreting their direct use of Lucretius within the context of mercantile Florence, Brown highlights three dangerous themes that had particular appeal: Lucretius's attack on superstitious religion and an afterlife; his pre-Darwinian theory of evolution; and his atomism, with its theory of free will and the chance creation of the world.

The humanists' challenge to established beliefs encouraged the growth of a "Lucretian network" of younger, politically disaffected Florentines. Brown thus adds a missing dimension to our understanding of the "revolution" in sixteenth-century political thinking, as she enriches our definition of the Renaissance in a context of newly discovered worlds and new social networks.

Charts the long history of resentment, from its emergence to its establishment as the word of the moment.
 
The term “resentment,” often casually paired with words like “hatred,” “rage,” and “fear,” has dominated US news analysis since November 2016. Despite its increased use, this word seems to defy easy categorization. Does “resentment” describe many interlocking sentiments, or is it just another way of saying “anger”? Does it suggest an irrational grievance, as opposed to a legitimate callout of injustice? Does it imply political leanings, or is it nonpartisan by nature?
 
In The Return of Resentment, Robert A. Schneider explores these questions and more, moving from eighteenth-century Britain to the aftermath of the French Revolution to social movements throughout the twentieth century. Drawing on a wide range of writers, thinkers, and historical experiences, Schneider illustrates how resentment has morphed across time, coming to express a collective sentiment felt by people and movements across the political spectrum. In this history, we discover resentment’s modernity and its ambiguity—how it can be used to dismiss legitimate critique and explain away violence, but also convey a moral stance that demands recognition. Schneider anatomizes the many ways resentment has been used to label present-day movements, from followers of Trump and supporters of Brexit to radical Islamicists and proponents of identity politics. Addressing our contemporary political situation in a novel way, The Return of Resentment challenges us to think critically about the roles different emotions play in politics.

The turmoil and brutality of the twentieth century have made it increasingly difficult to maintain faith in the ability of reason to fashion a stable and peaceful world. After the ravages of global conflict and a Cold War that divided the world's loyalties, how are we to master our doubts and face the twenty-first century with hope?

In Return to Reason, Stephen Toulmin argues that the potential for reason to improve our lives has been hampered by a serious imbalance in our pursuit of knowledge. The centuries-old dominance of rationality, a mathematical mode of reasoning modeled on theory and universal certainties, has diminished the value of reasonableness, a system of humane judgments based on personal experience and practice. To this day, academic disciplines such as economics and professions such as law and medicine often value expert knowledge and abstract models above the testimony of diverse cultures and the practical experience of individuals.

Now, at the beginning of a new century, Toulmin sums up a lifetime of distinguished work and issues a powerful call to redress the balance between rationality and reasonableness. His vision does not reject the valuable fruits of science and technology, but requires awareness of the human consequences of our discoveries. Toulmin argues for the need to confront the challenge of an uncertain and unpredictable world, not with inflexible ideologies and abstract theories, but by returning to a more humane and compassionate form of reason, one that accepts the diversity and complexity that is human nature as an essential beginning for all intellectual inquiry.

In this book, renowned philosopher John Perry responds to criticisms of his influential writing on “the essential indexical.” He begins by explaining the conclusions of his past articles. He then argues that many criticisms are based on confusions about the relation between the issues of opacity and cognitive significance, and other basic misunderstandings of his views. While dealing with criticisms, Perry makes a number of points about self-knowledge, the issue that motivated his original papers.

Milton’s Great Poems—Paradise Lost, Paradise Regained, and Samson Agonistes—are here examined in the light of his lifelong commitment to the English revolutionary cause. The poems, Joan Bennett shows, reflect the issues Milton had dealt with in theological and public policy debate, foreign diplomacy, and propaganda; moreover, they work innovatively with these issues, reaching in epic and tragedy answers that his pamphlets and tracts of the past twenty years had only partially achieved. The central issue is the nature and possibility of human freedom, or “Christian liberty.” Related questions are the nature of human rationality, the meaning of law, of history, of individuality, of society, and—everywhere—the problem of evil.

The book offers a revisionist position in the history of ideas, arguing that Renaissance Christian humanism in England descended not from Tudor to Stuart Anglicanism but from Tudor Anglicanism to revolutionary Puritanism. Close readings are offered of texts by Richard Hooker, Milton, and a range of writers before and during the revolutionary period. Not only theological and political positions but also political actions taken by the authors are compared. Milton's poems are studied in the light of these analyses.

The concept of “radical Christian humanism” moves current Milton criticism beyond the competing conceptions of Milton as the poet of democratic liberalism and the prophet of revolutionary absolutism. Milton's radical Christian humanism was built upon pre-modern conceptions and experiences of reason that are not alien to our time. It stemmed from, and resulted in, a religious commitment to political process which his poems embody and illuminate.

This volume presents new work in history and historiography to the increasingly broad audience for studies of the history and philosophy of science. These essays are linked by a concern to understand the context of early modern science in its own context.

"A radical methodological approach to psychology that is open to social change - in an anti-capitalist, anti-racist and feminist politics." Antonio Negri

Psychology is meant to help people cope with the afflictions of modern society. But how useful is it? Ian Parker argues that current psychological practice has become part of the problem, rather than the solution.

Ideal for undergraduates, this book deconstructs the discipline to reveal the neoliberal sensitivities that underlie its theory and practice. Psychology focuses on the happiness of 'the individual'. Yet it neglects the fact that the happiness of the individual depends on their social and political surroundings.

Ian Parker argues that a new approach to psychology is needed. He offers an alternative vision, outlining how the discipline can be linked to political practice and how it can help people as part of a wider progressive agenda. This groundbreaking book is at the cutting edge of current thinking on the discipline and should be required reading on all psychology courses.

Combining the intellectual history of the Enlightenment, Atlantic history, and the history of the French Revolution, Paul Cheney explores the political economy of globalization in eighteenth-century France.

The discovery of the New World and the rise of Europe's Atlantic economy brought unprecedented wealth. It also reordered the political balance among European states and threatened age-old social hierarchies within them. In this charged context, the French developed a "science of commerce" that aimed to benefit from this new wealth while containing its revolutionary effects. Montesquieu became a towering authority among reformist economic and political thinkers by developing a politics of fusion intended to reconcile France's aristocratic society and monarchical state with the needs and risks of international commerce. The Seven Years' War proved the weakness of this model, and after this watershed reforms that could guarantee shared prosperity at home and in the colonies remained elusive. Once the Revolution broke out in 1789, the contradictions that attended the growth of France's Atlantic economy helped to bring down the constitutional monarchy.

Drawing upon the writings of philosophes, diplomats, consuls of commerce, and merchants, Cheney rewrites the history of political economy in the Enlightenment era and provides a new interpretation of the relationship between capitalism and the French Revolution.