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In the past twenty years or more, there has been a growing interest among philosophers and theologians alike in the transcendentals and especially in the beautiful. This seems fortuitous since so much of contemporary culture is fixated in many ways on beauty, on what might be called a superficial or man-made beauty, intent on outward appearance, with little or no concern for the human person’s interiority and distinctive nature. The Ancients and the Medievals, on the contrary, were sensitive not only to the beauty of nature and art but also to beauty as intelligible, that is, to the beauty of moral harmony and of metaphysical splendor. While the question of whether the beautiful is in fact a transcendental aspect of being continues to be a subject of dispute in contemporary scholarship, the relationship between the beautiful and the good has been accepted since ancient times and has been attended to in recent publications. None of these publications, however, offers a systematic treatment of this relationship by drawing from the wisdom of both ancient and medieval thought in such a way as to bring together the work of scholars in this tradition. Beauty and the Good intends therefore to make a singular contribution by presenting a richer alternative to the contemporary cult of beauty and appearance on the one hand, and to the concomitant decline of real beauty on the other hand. In addition to highlighting the centrality of beauty in the Aristotelian account of moral virtue, where virtue is kalon and virtuous actions are done for the sake of kalon—an account which is found echoed in the medieval notion of intrinsic goodness (bonum honestum), understood as intelligible or spiritual beauty—this volume will provide the metaphysical and theological grounding for beauty, as influenced in part by Plato and Neoplatonism, together with a much needed account of how we know and judge beauty, and how for the recognition of true good and real beauty we need to be properly disposed. The integration of philosophical and theological reflection on the nature and relationship of beauty and the good, on our perception and judgment of beauty and of the good as beautiful, and on the motivational role of beauty in human action has as its goal to produce a coherent volume of essays.

Bosnia the Good is an indictment of the partition of Bosnia, formalized in 1995 by the Dayton Accord. This unequalled volume is a plea from one of Bosnia-Herzegovina's most prominent dissidents appealing for Bosnia's communities to reject ethnic segregation and restore mutual trust. The author argues for the history and reality of a Bosnia-Herzegovina based upon a model of 'unity in diversity'. He shows that ethnic and religious cultures co-existed in Bosnia for centuries and that Croatian and Serbian leaders determined to enact their own nationalist programs are to be blamed for the conflicts that devastated a nation. He points out the decisive moment when the international community accepted the Serb/Croat argument that ancient ethnic hatreds were endemic to Bosnia and that ethnic segregation became not only acceptable but desirable. He examines the reasons why Western liberal democracies have regarded with sympathy the struggles of Serbia and Croatia for national recognition, while viewing Bosnia's multicultural society with suspicion. Bosnia the Good confronts the religious dimension of the Bosnian dilemmas from the perspective of a Bosniak committed to inter-religious dialogue. The author argues that the only way Bosnia will reclaim its unique civilization is more than simple tolerance among Serbs, Croats and Bosnians. They have to recognize that Judaism, Christianity and Islam all share the same deity and it is this common transcendent perspective that should open the door to the acceptance and celebration of religious diversity. Bosnia is at present divided and shaken to its foundations, but the author argues it could become a model for European progress. The greatest danger is for Bosnia to be declared just another ethnoreligious entity, in this case a 'Muslim State' ghettoized inside Europe. If protected and allowed to develop however, the author explains how Bosnia could find a place in a new European order.

In this biography of Ludwik Rajchman, Marta A. Balinska paints a portrait of a true hero of our times. He was born in Poland in 1881 and was an exponent of humanitarian intervention and defender of colonized people, as adept in secret diplomacy as in organizing vast anti-epidemic campaigns. He inspired the creation of WHO and the foundation of UNICEF, of which he became the first chairman. Progressive but opposed to all dogmas, he was forced by McCarthyism to flee the U.S. and soon became an object of suspicion in the Soviet bloc, finding himself estranged from his beloved Poland. As the story of this remarkable life unfolds, the reader is given a behind-the-scenes glimpse of the major events that shaped the twentieth century. Using family archives and documentary sources from a dozen countries, the author brilliantly reconstructs the career of a man who was not only the first médecin sans frontiere but also an intellectual with an exceptional sense of the universal.

In Good and Evil Actions, Steven J. Jensen navigates a path through the debate, retrieving what is of value from each interpretation

Suppose you were good with words. Suppose when you decided to speak, the message you delivered—and the way you delivered it—successfully connected with your intended audience. What would that mean for your career prospects? What would that mean for your comfort level in social situations? And perhaps most importantly, what would that mean for your satisfaction with the personal relationships you value the most?

This book is designed to help you find out. Based on an award-winning course and workshop series at the University of Michigan taken by students training to enter a wide range of fields—law, business, medicine, social work, public policy, design, engineering, and many more—it removes the guesswork from figuring out how to communicate clearly and compellingly. All of us have ideas that are worth sharing. Why not learn how to convey yours in a way that people will appreciate, enjoy, and remember?

This early treatise is placed by Plotinus’ editor at the very end of the Enneads, as the culmination of his thought, matching Plotinus’ own last recorded instruction, “to bring the god in you back to the god in the all.” It is a cosmological sketch, arguing that the being of anything depends on its being unified by its orientation to its own good, and so also the being of Everything, the All. The One, or the Good, is at once the goal of all things both individually and collectively, and also the transcendent source of all that we experience, mediated through an intelligible order. But it is also, and perhaps more importantly, intended as a guide to the proper education and discipline of our own motives and experience. We are encouraged to put aside immediate sensory data, egoistic prejudice and sensual impulse, first to grasp at least a little of the intelligible order within which we all live, and at last to purge even those last intellectual attachments and experience what cannot be adequately described: the unity of being.

In The Banality of Good, Lieba Faier examines why contemporary efforts to curb human trafficking have fallen so spectacularly short of their stated goals despite well-funded campaigns by the United Nations and its member-state governments. Focusing on Japan’s efforts to enact the UN’s counter-trafficking protocol and assist Filipina migrants working in Japan’s sex industry, Faier draws from interviews with NGO caseworkers and government officials to demonstrate how these efforts disregard the needs and perspectives of those they are designed to help. She finds that these campaigns tend to privilege bureaucracies and institutional compliance, resulting in the compromised quality of life, repatriation, and even criminalization of human trafficking survivors. Faier expands on Hannah Arendt’s idea of the “banality of evil” by coining the titular “banality of good” to describe the reality of the UN’s fight against human trafficking. Detailing the protocols that have been put in place and evaluating their enactment, Faier reveals how the continued failure of humanitarian institutions to address structural inequities and colonial history ultimately reinforces the violent status quo they claim to be working to change.

"Among the foremost Catholic philosophers of his generation. He has utilized the fullness of the Catholic intellectual tradition to brilliantly take the measure of modern philosophical thought . . . This volume is an expression of Robert Wood's singular philosophical outlook." -Jude Dougherty, dean emeritus, school of philosophy, The Catholic University of America