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Rowan Williams distinguishes four modes of 'negative theology' - what we do not and cannot know about God. He argues that such theology is best approached within the context of the worshipping Church and that it offers some intriguing pointers towards a better understanding of artistic endeavor.

Demonstrates that Hegel’s Phenomenology of Spirit points the way to a new, post-modern form of normativity, and so self-consciousness. The lecture shows that its practical aspect is a magnanimous form of agency exercised by self-conscious individuals, who thereby create a new kind of recognitive community structured by rationalising recollection in the form of confession, forgiveness, and trust.

O'Regan pointed to the "exile" of apocalyptic in the modern period, and its "contemporary return" in a host of theologians, including, but not limited to: Hans Urs von Balthasar, Jurgen Moltmann, Johann Baptist Metz, Sergei Bulgakov, Karl Barth, Stanley Hauerwas, Jacques Derrida, (to a limited extent) the Pope Benedict XVI, David Bentley Hart, Catherine Keller, John D. Caputo, and Gianni Vattimo. Apocalyptic is not so exotic before, especially since we find such diverse thinkers sharing the same theological "spaces" (e.g. Balthasar, the "Pope's theologian," and Derrida, share the same space - this is surprising) O'Regan finds it helpful to map out three spaces in order to distinguish these different thinkers. He has three of them: 1) Pleromatic: maximum level of content; 2) Metaxic: in-between level of content; and 3) Kenomatic: empty of content.

The question of the given is central to philosophy; phenomenology uses the method of reduction to find the given. This lecture asks whether there is anything that resists reduction, whether there is something irreducible. The author concludes that the phenomenology of givenness addresses the gap between what gives itself and what shows itself, so that the self of the phenomenon emerges only by the exercise of a properly phenomenological hermeneutics.

Libellus ad Leonem Decimum is a long letter addressed in 1513 to the new pope Leo X. The authors of the document were two Camaldolese monks, Paolo Giustiniani and Pietro Querini, convinced that the Church needed imminent reform. There had been many and multiple calls for church reform for centuries, and they would continue. The Libellus predates the Theses of Martin Luther by three years. The Libellus was written almost one hundred years after Jan Hus (1369-1415) was executed for his reforming position. The monks’ call for reform agreed in principle with some points in the previous reformers’ understanding of the problems and their solutions. But their orientation was fully in support of the core of traditional doctrine and of the supremacy of the bishop of Rome and the steadfast tradition of previous councils.Both Giustiniani and Querini had given thorough thought to the conditions which the western church was experiencing. They were moved by an encompassing care and an intense love of the church to produce this document. It seems unfortunate that their intense motivation did not rub off effectively and in the same way onto the members of the Venice group from years before whose members later rose to influential positions in the church.

Rather than focus on the well-known truism that great plays and dramatic performances can deeply transform and ennoble us, Marcus draws from a much less known dimension of theatre, namely, acting technique theory, how actors and actresses learn dramatic performance as an art, profession and way of life. They claim the emotional, intellectual and physical insights the actor must internalize and ultimately translate into action to become a great actor are technique[s] of the self that can be enormously helpful to the average person struggling with the problem of living a better life, the good life, as they call it. Drawing from the psychological insights of Constantin Stanislavski and other such master teachers like Lee Strasberg, Stella Adler, Sanford Meisner, as well as performers like Lawrence Olivier, Marlon Brando and Meryl Streep, Theater as Life is the first book that makes the actors magical soul craft, her way of transforming herself into a character accessible and applicable to real-life, to living the good life.

Are you researching the history of the Milwaukee area and looking for suggestions about what to read next? If so, this Bibliography of Metropolitan Milwaukee provides an excellent starting point. Organized into 19 thematic chapters that are further organized by topic, The Bibliography of Metropolitan Milwaukee includes resources for Milwaukee, Ozaukee, Washington, and Waukesha counties. Subjects covered include places, biographies, race and ethnicity, politics, business, the economy, charity, religion, the arts, architecture, recreation, health, gender, the natural environment, media, infrastructure, bibliographies, and archives. This volume offers the most comprehensive bibliographical resources about the Milwaukee area ever produced.

Fluent in Faith: the Gift of Mary McCormick shares the story of a remarkable, contemporary woman who, in 1968, with the blessing of the Milwaukee Archdiocesan Latin American Office, a then 56-year old widow, took her three youngest daughters, ages 11, 14 and 17, and moved to Latin America for a year. She remained serving in Bogotá until 1994.Marys life compels us to share it. It is no ordinary life. Yet Mary was an ordinary person who looked very common and lived simply. She embraced life with delightful Irish wit and an incredible trust in God. Mary never completely mastered the Spanish language during 26 years in Colombia, yet from the first day she was fluent in faith.

This lecture is MacIntyre’s most explicit defense of his approach to Thomistic metaphysics.This lecture follows MacIntyre’s argument in After Virtue that modern philosophy has very literally lost its way, and the problems it faces are insoluble. The difficulties are twofold, and stem from the Cartesian turn to the self in the XVith century. Modern philosophy cannot reestablish contact with the outside world when our starting point is self-knowledge, and modern philosophy also cannot accept that any principle could be 'first' in any absolute sense of the word, because final causality has been rejected.MacIntyre claims that Thomism does not suffer these defects, but he cautions against a premature victory, because Thomism has been decisively rejected by modern philosophy and modern science, so that there is no chance of effective dialogue between Thomism and other traditions. The very vocabulary of Thomism is a stumbling block. However, modern philosophy has not been able to completely eliminate the Aristotelian roots of all philosophy and science, and so keeps returning to themes that it cannot adequately address.Thus MacIntyre proposes to use the tools of modern philosophies, such as the genealogical narrative, to help reconnect modern philosophy and Thomism. A historical approach might make the rejection, and the reasons for it, evident, and allow fruitful dialogue by allowing for the fruits of modern philosophy to be discussed in a context that will allow them to finally flourish. Essentially, the goal is to enable contemporary philosophy to become more itself by freeing it from the tension created by the premises that cast doubt upon the philosophical enterprise.

Augustine established that ""the distension of the mind is a necessary condition of our perceiving temporal wholes"". At the same time, as Teske explains, this condition is unnatural to the rational soul and results from original sin.

The 2008 Aquinas Lecture, Aristotle's Divine Intellect, was delivered on Sunday, February 24, 2008, by Myles F. Burnyeat, Emeritus Fellow of All Souls College, Oxford University, and Honorary Fellow of Robinson College, Cambridge University.

Garber (philosophy, Princeton U.) was invited to deliver the 2009 Aquinas Lecture, an annual event sponsored by the Wisconsin-Alpha chapter of Phi Sigma Tau at Marquette University. He explores the consequences of French philosopher Blaise Pascal's (1623-62) famous conclusion that believing in a God that did not exist was safer than not believing in one that did. Among the aspects he ponders are self-deception and deciding to believe, non-cognitivity and contingency, and rationality and history.

In Omnisubjectivity: A Defense of a Divine attribute, Linda Zagzebski reflects on how the modern discovery of subjectivity should influence the way we think about God's attributes. Her examination of recent conceptions of omnipresence and omniscience reveals that if God truly has all possible cognitive perfections, then a new attribute should rightly be applied to God which the 'traditional attributes' do not address: omnisubjectivity. Zagzebski describes omnisubjectivity as the complete and accurate grasp of every conscious state of every conscious being from that being’s first person perspective. Thus, God is not only omniscient, knowing that Mary sees red. But God is omnisubjective, knowing, from the first person perspective, the quality, qualia, and phenomenal consciousness of what it is like for Mary to see red. In this intriguing lecture, Zagzebski examines exactly why God must be omnisubjective and addresses the possible moral and ethical concerns of what it means for God to be fully present in His creatures' subjectivity.

The 2014 Aquinas Lecture, Moral Sprouts and Natural Teleologies: 21st Century Moral Psychology Meets Classical Chinese Philosophy, was delivered on Sunday, February 23, 2014, by Owen J. Flanagan, James B. Duke Professor of Philosophy at Duke University, USA.Dr. Flanagan received his B.A. in Philosophy from Fordham University, USA in 1970 and his Ph.D. in Philosophy from Boston University, USA in 1978. He taught as Wellesley College, USA from 1977-1993 before moving to Duke University in 1993. He has had Visiting appointments as Distinguished Professor, University of Vienna, Austria the Jack Lynch Visiting Professor, Wake Forest University, USA a Templeton Distinguished Research Fellow, University of Southern California, USA Distinguished Fellow in Psychology & Biology of Morality, Dartmouth College, USA and the John Findlay Distinguished Visiting Professor, Boston University, USA. As a Templeton Distinguished Research Fellow, he gave six lectures on the topic “Human Flourishing in the Age of Mind Science.” In 1998-99, he earned the Romanell Phi Beta Kappa Award, giving three Lectures on “Science and the Human Image.” In addition to his position as Professor of Philosophy at Duke University, he is also Professor of Psychology and Neuroscience, Professor of Neurobiology, a Faculty Associate at the Center for Cognitive Neuroscience, and an Associate in the Graduate Program in Literature.

This study elaborates and defends an account of the experience of self-identity that underwrites the possibility of authenticity (being true to oneself), only accessible with humility.

A discussion of Plato’s evaluation of mathematics as an intellectual discipline, and his reasons for training his philosopher-rulers to be mathematical experts.