Catholic Ideas for a Secular World – serie

It is commonly observed that behind many of the political and cultural issues that we face today there are impoverished conceptions of freedom, which, according to D. C. Schindler, we have inherited from the classical liberal tradition without a sufficient awareness of its implications. Freedom from Reality presents a critique of the deceptive and ultimately self-subverting character of the modern notion of freedom, retrieving an alternative view through a new interpretation of the ancient tradition. While many have critiqued the inadequacy of identifying freedom with arbitrary choice, this book seeks to penetrate to the metaphysical roots of the modern conception by going back, through an etymological study, to the original sense of freedom.Schindler begins by uncovering a contradiction in John Locke's seminal account of human freedom. Rather than dismissing it as a mere "academic" problem, Schindler takes this contradiction as a key to understanding the strange paradoxes that abound in the contemporary values and institutions founded on the modern notion of liberty: the very mechanisms that intend to protect modern freedom render it empty and ineffectual. In this respect, modern liberty is "diabolical"—a word that means, at its roots, that which "drives apart" and so subverts. This is contrasted with the "symbolical" (a "joining-together"), which, he suggests, most basically characterizes the premodern sense of reality. This book will appeal to students and scholars of political philosophy (especially political theorists), philosophers in the continental or historical traditions, and cultural critics with a philosophical bent.

Retrieving Freedom is a provocative, big-picture book, taking a long view of the "rise and fall" of the classical understanding of freedom.In response to the evident shortcomings of the notion of freedom that dominates contemporary discourse, Retrieving Freedom seeks to return to the sources of the Western tradition to recover a more adequate understanding. This book begins by setting forth the ancient Greek conception—summarized from the conclusion of D. C. Schindler's previous tour de force of political and moral reasoning, Freedom from Reality—and the ancient Hebrew conception, arguing that at the heart of the Christian vision of humanity is a novel synthesis of the apparently opposed views of the Greeks and Jews. This synthesis is then taken as a measure that guides an in-depth exploration of landmark figures framing the history of the Christian appropriation of the classical tradition. Schindler conducts his investigation through five different historical periods, focusing in each case on a polarity, a pair of figures who represent the spectrum of views from that time: Plotinus and Augustine from late antiquity, Dionysius the Areopagite and Maximus the Confessor from the patristic period, Anselm and Bernard from the early middle ages, Bonaventure and Aquinas from the high middle ages, and, finally, Godfrey of Fontaines and John Duns Scotus from the late middle ages. In the end, we rediscover dimensions of freedom that have gone missing in contemporary discourse, and thereby identify tasks that remain to be accomplished. Schindler's masterful study will interest philosophers, political theorists, and students and scholars of intellectual history, especially those who seek an alternative to contemporary philosophical understandings of freedom.

Now with a new foreword by Patrick J. Deneen.Jean Bethke Elshtain brings Augustine's thought into the contemporary political arena and presents an Augustine who created a complex moral map that offers space for loyalty, love, and care, as well as a chastened form of civic virtue. The result is a controversial book about one of the world's greatest and most complex thinkers whose thought continues to haunt all of Western political philosophy. What is our business "within this common mortal life?" Augustine asks and bids us to ask ourselves. What can Augustine possibly have to say about the conditions that characterize our contemporary society and appear to put democracy in crisis? Who is Augustine for us now and what do his words have to do with political theory? These are the underlying questions that animate Jean Bethke Elshtain's fascinating engagement with the thought and work of Augustine, the ancient thinker who gave no political theory per se and refused to offer up a positive utopia. In exploring the questions, Why Augustine, why now? Elshtain argues that Augustine's great works display a canny and scrupulous attunement to the here and now and the very real limits therein. She discusses other aspects of Augustine's thought as well, including his insistence that no human city can be modeled on the heavenly city, and further elaborates on Hannah Arendt's deep indebtedness to Augustine's understanding of evil. Elshtain also presents Augustine's arguments against the pridefulness of philosophy, thereby linking him to later currents in modern thought, including Wittgenstein and Freud.

Now with a new foreword by Patrick J. Deneen.Jean Bethke Elshtain brings Augustine's thought into the contemporary political arena and presents an Augustine who created a complex moral map that offers space for loyalty, love, and care, as well as a chastened form of civic virtue. The result is a controversial book about one of the world's greatest and most complex thinkers whose thought continues to haunt all of Western political philosophy. What is our business "within this common mortal life?" Augustine asks and bids us to ask ourselves. What can Augustine possibly have to say about the conditions that characterize our contemporary society and appear to put democracy in crisis? Who is Augustine for us now and what do his words have to do with political theory? These are the underlying questions that animate Jean Bethke Elshtain's fascinating engagement with the thought and work of Augustine, the ancient thinker who gave no political theory per se and refused to offer up a positive utopia. In exploring the questions, Why Augustine, why now? Elshtain argues that Augustine's great works display a canny and scrupulous attunement to the here and now and the very real limits therein. She discusses other aspects of Augustine's thought as well, including his insistence that no human city can be modeled on the heavenly city, and further elaborates on Hannah Arendt's deep indebtedness to Augustine's understanding of evil. Elshtain also presents Augustine's arguments against the pridefulness of philosophy, thereby linking him to later currents in modern thought, including Wittgenstein and Freud.

Working from within the contours of Christian faith, this book examines the relation between two ways of forming families—through nature (by procreation) and through history (by adoption). Christians honor the biological tie between parents and children, for it is the work of God in creation. Yet Christians cannot forget that it is adoption, and not simply natural descent, that is at the center of the New Testament's depiction of God's grace. Gilbert Meilaender takes up a range of issues raised by the practice of adoption, always seeking to do justice to both nature and history in the formation of families, while keeping at the center of our vision the truth that it is not by nature but by grace that we can become adopted children of the one whom Jesus called his Father. Meilaender begins with reflection on the puzzling relation of nature and history in forming families and proceeds to unpack the meaning of huiothesia, the word used in the New Testament to name the grace by which a follower of Jesus becomes an adopted child of God. That perspective is applied to a range of questions that regularly arise in Christian theological discussions of adoption: Is adoption only for the infertile? Should single persons adopt? Is it wise for adoption to take place across racial or national boundaries? Special attention is paid to the relation between adoption and new reproductive technologies and to what is called "embryo adoption." Interspersed between the chapters are letters written by the author to his own son by adoption. But if the argument of the book is taken seriously, these letters are written not to one who falls within a special category of "adopted son or daughter," but to one who is, simply and entirely, a son or daughter.

In 2005, Father Julián Carrón became the leader of the global ecclesial movement Communion and Liberation, following the death of the movement's founder, Father Luigi Giussani. Disarming Beauty is the English translation of an engaging and thought-provoking collection of essays by one of the principal Catholic leaders and intellectuals in the world today. Adapted from talks given by Fr. Carrón, these essays have been thoroughly reworked by the author to offer an organic presentation of a decade-long journey. They present the content of his elaboration of the gospel message in light of the tradition of Fr. Giussani, the teachings of the popes, and the urgent needs of contemporary people.Carrón offers a broad diagnosis of challenges in society and then introduces their implications in contexts such as families, schools, workplaces, and political communities. In a dialogue with his listeners, he inspires and encourages them to lay out a new path for the Catholic church and the world. Throughout his essays, Carrón addresses the most pressing questions facing theologians today and provides insights that will interest everyone, from the most devout to the firm nonbeliever. Grappling with the interaction of Christian faith and modern culture, Carrón treats in very real and concrete ways what is essential to maintaining and developing Christian faith, and he invites an ongoing conversation about the meaning of faith, truth, and freedom.

It is commonly observed that behind many of the political and cultural issues that we face today there are impoverished conceptions of freedom, which, according to D. C. Schindler, we have inherited from the classical liberal tradition without a sufficient awareness of its implications. Freedom from Reality presents a critique of the deceptive and ultimately self-subverting character of the modern notion of freedom, retrieving an alternative view through a new interpretation of the ancient tradition. While many have critiqued the inadequacy of identifying freedom with arbitrary choice, this book seeks to penetrate to the metaphysical roots of the modern conception by going back, through an etymological study, to the original sense of freedom.Schindler begins by uncovering a contradiction in John Locke's seminal account of human freedom. Rather than dismissing it as a mere "academic" problem, Schindler takes this contradiction as a key to understanding the strange paradoxes that abound in the contemporary values and institutions founded on the modern notion of liberty: the very mechanisms that intend to protect modern freedom render it empty and ineffectual. In this respect, modern liberty is "diabolical"—a word that means, at its roots, that which "drives apart" and so subverts. This is contrasted with the "symbolical" (a "joining-together"), which, he suggests, most basically characterizes the premodern sense of reality. This book will appeal to students and scholars of political philosophy (especially political theorists), philosophers in the continental or historical traditions, and cultural critics with a philosophical bent.

Jean Bethke Elshtain (1941–2013) was a noted ethicist, political philosopher, and public intellectual. Her four decades of scholarship defy easy categorization: she wrote both seminal works of theory and occasional pieces for the popular press, and she was variously viewed as radical and conservative, feminist and traditionalist, anti-war and pro-interventionist. Jean Bethke Elshtain: Politics, Ethics, and Society is the first attempt to evaluate Elshtain's entire published body of work and to give shape to a wide-ranging scholarly career, with an eye to her work's ongoing relevance. This collection of essays brings together scholars and public intellectuals from across the spectrum of disciplines in which Elshtain wrote. The volume is organized around four themes, which identify the central concerns that shaped Elshtain's thought: (1) the nature of politics; (2) politics and religion; (3) international relations and just war; and (4) the end(s) of political life. The essays have been chosen not only for the expertise of each contributor as it bears on Elshtain's work but also for their interpretive and analytic scope. This volume introduces readers to the work of a key contemporary thinker, using Elshtain's writing as a lens through which to reflect on central political and scholarly debates of the last few decades. Jean Bethke Elshtain will be of great interest to specialists researching Elshtain and to scholars of multiple disciplines, particularly political theory, international relations, and religion.Contributors: Debra Erickson Sulai, Michael Le Chevallier, Robin W. Lovin, William A. Galston, Arlene W. Saxonhouse, Don Browning, Peter Berkowitz, Nancy J. Hirschmann, Michael Kessler, Lisa Sowle Cahill, Nigel Biggar, Gilbert Meilaender, Eric Gregory, Daniel Philpott, Marc LiVecche, Nicholas Rengger, John D. Carlson, Chris Brown, Michael Walzer, James Turner Johnson, Erik Owens, Francis Fukuyama, Carl Gershman, and Patrick J. Deneen.

Was humanity created, or do humans create themselves? In this eagerly awaited English translation of Le Règne de l'homme, the last volume of Rémi Brague's trilogy on the philosophical development of anthropology in the West, Brague argues that, with the dawn of the Enlightenment, Western societies rejected the transcendence of the past and looked instead to the progress fostered by the early modern present and the future. As scientific advances drained the cosmos of literal mystery, humanity increasingly devalued the theophilosophical mystery of being in favor of omniscience over one's own existence. Brague narrates the intellectual disappearance of the natural order, replaced by a universal chaos upon which only humanity can impose order; he cites the vivid histories of the nation-state, economic evolution into capitalism, and technology as the tools of this new dominion, taken up voluntarily by humans for their own ends rather than accepted from the deity for a divine purpose.Brague's tour de force begins with the ancient and medieval confidence in humanity as the superior creation of Nature or of God, epitomized in the biblical wish of the Creator for humans to exert stewardship over the earth. He sees the Enlightenment as a transition period, taking as a given that humankind should be masters of the world but rejecting the imposition of that duty by a deity. Before the Enlightenment, who the creator was and whom the creator dominated were clear. With the advance of modernity and banishment of the Creator, who was to be dominated? Today, Brague argues, "our humanism . . . is an anti-antihumanism, rather than a direct affirmation of the goodness of the human." He ends with a sobering question: does humankind still have the will to survive in an era of intellectual self-destruction? The Kingdom of Man will appeal to all readers interested in the history of ideas, but will be especially important to political philosophers, historical anthropologists, and theologians.

Was humanity created, or do humans create themselves? In this eagerly awaited English translation of Le Règne de l'homme, the last volume of Rémi Brague's trilogy on the philosophical development of anthropology in the West, Brague argues that, with the dawn of the Enlightenment, Western societies rejected the transcendence of the past and looked instead to the progress fostered by the early modern present and the future. As scientific advances drained the cosmos of literal mystery, humanity increasingly devalued the theophilosophical mystery of being in favor of omniscience over one's own existence. Brague narrates the intellectual disappearance of the natural order, replaced by a universal chaos upon which only humanity can impose order; he cites the vivid histories of the nation-state, economic evolution into capitalism, and technology as the tools of this new dominion, taken up voluntarily by humans for their own ends rather than accepted from the deity for a divine purpose.Brague's tour de force begins with the ancient and medieval confidence in humanity as the superior creation of Nature or of God, epitomized in the biblical wish of the Creator for humans to exert stewardship over the earth. He sees the Enlightenment as a transition period, taking as a given that humankind should be masters of the world but rejecting the imposition of that duty by a deity. Before the Enlightenment, who the creator was and whom the creator dominated were clear. With the advance of modernity and banishment of the Creator, who was to be dominated? Today, Brague argues, "our humanism . . . is an anti-antihumanism, rather than a direct affirmation of the goodness of the human." He ends with a sobering question: does humankind still have the will to survive in an era of intellectual self-destruction? The Kingdom of Man will appeal to all readers interested in the history of ideas, but will be especially important to political philosophers, historical anthropologists, and theologians.

In his first book composed in English, Rémi Brague maintains that there is a fundamental problem with modernity: we no longer consider the created world and humanity as intrinsically valuable. Curing Mad Truths, based on a number of Brague's lectures to English-speaking audiences, explores the idea that humanity must return to the Middle Ages. Not the Middle Ages of purported backwardness and barbarism, but rather a Middle Ages that understood creation—including human beings—as the product of an intelligent and benevolent God. The positive developments that have come about due to the modern project, be they health, knowledge, freedom, or peace, are not grounded in a rational project because human existence itself is no longer the good that it once was. Brague turns to our intellectual forebears of the medieval world to present a reasoned argument as to why humanity and civilizations are goods worth promoting and preserving.Curing Mad Truths will be of interest to a learned audience of philosophers, historians, and medievalists.

In his first book composed in English, Rémi Brague maintains that there is a fundamental problem with modernity: we no longer consider the created world and humanity as intrinsically valuable. Curing Mad Truths, based on a number of Brague's lectures to English-speaking audiences, explores the idea that humanity must return to the Middle Ages. Not the Middle Ages of purported backwardness and barbarism, but rather a Middle Ages that understood creation—including human beings—as the product of an intelligent and benevolent God. The positive developments that have come about due to the modern project, be they health, knowledge, freedom, or peace, are not grounded in a rational project because human existence itself is no longer the good that it once was. Brague turns to our intellectual forebears of the medieval world to present a reasoned argument as to why humanity and civilizations are goods worth promoting and preserving.Curing Mad Truths will be of interest to a learned audience of philosophers, historians, and medievalists.

This first English translation of Pierre Manent's profound and strikingly original book La loi naturelle et les droits de l'homme is a reflection on the central question of the Western political tradition. In six chapters, developed from the prestigious Étienne Gilson lectures at the Institut Catholique de Paris, and in a related appendix, Manent contemplates the steady displacement of the natural law by the modern conception of human rights. He aims to restore the grammar of moral and political action, and thus the possibility of an authentically political order that is fully compatible with liberty. Manent boldly confronts the prejudices and dogmas of those who have repudiated the classical and Christian notion of "liberty under law" and in the process shows how groundless many contemporary appeals to human rights turn out to be. Manent denies that we can generate obligations from a condition of what Locke, Hobbes, and Rousseau call the "state of nature," where human beings are absolutely free, with no obligations to others. In his view, our ever-more-imperial affirmation of human rights needs to be reintegrated into what he calls an "archic" understanding of human and political existence, where law and obligation are inherent in liberty and meaningful human action. Otherwise we are bound to act thoughtlessly and in an increasingly arbitrary or willful manner. Natural Law and Human Rights will engage students and scholars of politics, philosophy, and religion, and will captivate sophisticated readers who are interested in the question of how we might reconfigure our knowledge of, and talk with one another about, politics.

This first English translation of Pierre Manent's profound and strikingly original book La loi naturelle et les droits de l'homme is a reflection on the central question of the Western political tradition. In six chapters, developed from the prestigious Étienne Gilson lectures at the Institut Catholique de Paris, and in a related appendix, Manent contemplates the steady displacement of the natural law by the modern conception of human rights. He aims to restore the grammar of moral and political action, and thus the possibility of an authentically political order that is fully compatible with liberty. Manent boldly confronts the prejudices and dogmas of those who have repudiated the classical and Christian notion of "liberty under law" and in the process shows how groundless many contemporary appeals to human rights turn out to be. Manent denies that we can generate obligations from a condition of what Locke, Hobbes, and Rousseau call the "state of nature," where human beings are absolutely free, with no obligations to others. In his view, our ever-more-imperial affirmation of human rights needs to be reintegrated into what he calls an "archic" understanding of human and political existence, where law and obligation are inherent in liberty and meaningful human action. Otherwise we are bound to act thoughtlessly and in an increasingly arbitrary or willful manner. Natural Law and Human Rights will engage students and scholars of politics, philosophy, and religion, and will captivate sophisticated readers who are interested in the question of how we might reconfigure our knowledge of, and talk with one another about, politics.

In Montaigne: Life without Law, originally published in French in 2014 and now translated for the first time into English by Paul Seaton, Pierre Manent provides a careful reading of Montaigne's three-volume work Essays. Although Montaigne's writings resist easy analysis, Manent finds in them a subtle unity, and demonstrates the philosophical depth of Montaigne's reflections and the distinctive, even radical, character of his central ideas. To show Montaigne's unique contribution to modern philosophy, Manent compares his work to other modern thinkers, including Machiavelli, Hobbes, Pascal, and Rousseau. What does human life look like without the imposing presence of the state? asks Manent. In raising this question about Montaigne's Essays, Manent poses a question of great relevance to our contemporary situation. He argues that Montaigne's philosophical reflections focused on what he famously called la condition humaine, the human condition. Manent tracks Montaigne's development of this fundamental concept, focusing especially on his reworking of pagan and Christian understandings of virtue and pleasure, disputation and death. Bringing new form and content together, a new form of thinking and living is presented by Montaigne's Essays, a new model of a thoughtful life from one of the unsung founders of modernity.Throughout, Manent suggests alternatives and criticisms, some by way of contrasts with other thinkers, some in his own name. This is philosophical engagement at a very high level. In showing the unity of Montaigne's work, Manent's study will appeal especially to students and scholars of political theory, the history of modern philosophy, modern literature, and the origins of modernity.

In Montaigne: Life without Law, originally published in French in 2014 and now translated for the first time into English by Paul Seaton, Pierre Manent provides a careful reading of Montaigne's three-volume work Essays. Although Montaigne's writings resist easy analysis, Manent finds in them a subtle unity, and demonstrates the philosophical depth of Montaigne's reflections and the distinctive, even radical, character of his central ideas. To show Montaigne's unique contribution to modern philosophy, Manent compares his work to other modern thinkers, including Machiavelli, Hobbes, Pascal, and Rousseau. What does human life look like without the imposing presence of the state? asks Manent. In raising this question about Montaigne's Essays, Manent poses a question of great relevance to our contemporary situation. He argues that Montaigne's philosophical reflections focused on what he famously called la condition humaine, the human condition. Manent tracks Montaigne's development of this fundamental concept, focusing especially on his reworking of pagan and Christian understandings of virtue and pleasure, disputation and death. Bringing new form and content together, a new form of thinking and living is presented by Montaigne's Essays, a new model of a thoughtful life from one of the unsung founders of modernity.Throughout, Manent suggests alternatives and criticisms, some by way of contrasts with other thinkers, some in his own name. This is philosophical engagement at a very high level. In showing the unity of Montaigne's work, Manent's study will appeal especially to students and scholars of political theory, the history of modern philosophy, modern literature, and the origins of modernity.

An Yves R. Simon Reader is the first collection of texts from the entirety of the philosopher's work.French Catholic (and then American) political philosopher Yves R. Simon was a student of Jacques Maritain and one of the most important figures in the revival of Thomism. His work, however, is still little known in English, and there is as yet no English biography of him. In An Yves R. Simon Reader: The Philosopher's Calling, Michael D. Torre provides an erudite and helpful introduction to Simon's life and thought. The volume contains selected key texts from all of Simon's twenty books, half of which were published posthumously, dividing them into three sections. The first fundamentally defends the Aristotelian and Thomistic account of human knowing. The second begins with his groundbreaking discussion of human freedom and ends with his account of practical wisdom. The third then expands this account to cover the chief concerns of his social and political philosophy. The selections are long enough to be substantive and contain sustained and complete arguments. Each selection has its own foreword by an eminent commentator, familiar with Simon's work, who lays out the necessary context for the reader.An Yves R. Simon Reader includes sections from several of Simon's last and most important essays: on sensitive knowledge and on the analogous nature of "act." It includes a number of excerpts from his justly famous account and defense of democratic government. The hallmarks of his work—his careful conceptual analysis, his genius for finding undervalued examples, and his talent for creating expressions that revivified an outworn idea—are on display throughout. Indeed, as one of the book's contributors says, Simon touched nothing that he did not adorn. The result is a highly readable introduction to the thought of a key and underappreciated modern philosopher.Contributors: Michael D. Torre, Jude P. Dougherty, Raymond Dennehy, John C. Cahalan, Steven A. Long, Ralph Nelson, John P. Hittinger, Ralph McInerny, David B. Burrell, CSC, Laurence Berns, Catherine Green, W. David Solomon, V. Bradley Lewis, Joseph W. Koterski, SJ, James V. Schall, SJ, George Anastaplo, Walter J. Nicgorski, John A. Gueguen, Jr., Thomas R. Rourke, Jeanne Heffernan Schindler, and Robert Royal.

An Yves R. Simon Reader is the first collection of texts from the entirety of the philosopher's work.French Catholic (and then American) political philosopher Yves R. Simon was a student of Jacques Maritain and one of the most important figures in the revival of Thomism. His work, however, is still little known in English, and there is as yet no English biography of him. In An Yves R. Simon Reader: The Philosopher's Calling, Michael D. Torre provides an erudite and helpful introduction to Simon's life and thought. The volume contains selected key texts from all of Simon's twenty books, half of which were published posthumously, dividing them into three sections. The first fundamentally defends the Aristotelian and Thomistic account of human knowing. The second begins with his groundbreaking discussion of human freedom and ends with his account of practical wisdom. The third then expands this account to cover the chief concerns of his social and political philosophy. The selections are long enough to be substantive and contain sustained and complete arguments. Each selection has its own foreword by an eminent commentator, familiar with Simon's work, who lays out the necessary context for the reader.An Yves R. Simon Reader includes sections from several of Simon's last and most important essays: on sensitive knowledge and on the analogous nature of "act." It includes a number of excerpts from his justly famous account and defense of democratic government. The hallmarks of his work—his careful conceptual analysis, his genius for finding undervalued examples, and his talent for creating expressions that revivified an outworn idea—are on display throughout. Indeed, as one of the book's contributors says, Simon touched nothing that he did not adorn. The result is a highly readable introduction to the thought of a key and underappreciated modern philosopher.Contributors: Michael D. Torre, Jude P. Dougherty, Raymond Dennehy, John C. Cahalan, Steven A. Long, Ralph Nelson, John P. Hittinger, Ralph McInerny, David B. Burrell, CSC, Laurence Berns, Catherine Green, W. David Solomon, V. Bradley Lewis, Joseph W. Koterski, SJ, James V. Schall, SJ, George Anastaplo, Walter J. Nicgorski, John A. Gueguen, Jr., Thomas R. Rourke, Jeanne Heffernan Schindler, and Robert Royal.

Erika Bachiochi offers an original look at the development of feminism in the United States, advancing a vision of rights that rests upon our responsibilities to others.In The Rights of Women, Erika Bachiochi explores the development of feminist thought in the United States. Inspired by the writings of Mary Wollstonecraft, Bachiochi presents the intellectual history of a lost vision of women's rights, seamlessly weaving philosophical insight, biographical portraits, and constitutional law to showcase the once predominant view that our rights properly rest upon our concrete responsibilities to God, self, family, and community.Bachiochi proposes a philosophical and legal framework for rights that builds on the communitarian tradition of feminist thought as seen in the work of Elizabeth Fox-Genovese and Jean Bethke Elshtain. Drawing on the insight of prominent figures such as Sarah Grimké, Frances Willard, Florence Kelley, Betty Friedan, Pauli Murray, Ruth Bader Ginsburg, and Mary Ann Glendon, this book is unique in its treatment of the moral roots of women's rights in America and its critique of the movement's current trajectory. The Rights of Women provides a synthesis of ancient wisdom and modern political insight that locates the family's vital work at the very center of personal and political self-government. Bachiochi demonstrates that when rights are properly understood as a civil and political apparatus born of the natural duties we owe to one another, they make more visible our personal responsibilities and more viable our common life together.This smart and sophisticated application of Wollstonecraft's thought will serve as a guide for how we might better value the culturally essential work of the home and thereby promote authentic personal and political freedom. The Rights of Women will interest students and scholars of political theory, gender and women's studies, constitutional law, and all readers interested in women's rights.

Erika Bachiochi offers an original look at the development of feminism in the United States, advancing a vision of rights that rests upon our responsibilities to others.In The Rights of Women, Erika Bachiochi explores the development of feminist thought in the United States. Inspired by the writings of Mary Wollstonecraft, Bachiochi presents the intellectual history of a lost vision of women's rights, seamlessly weaving philosophical insight, biographical portraits, and constitutional law to showcase the once predominant view that our rights properly rest upon our concrete responsibilities to God, self, family, and community.Bachiochi proposes a philosophical and legal framework for rights that builds on the communitarian tradition of feminist thought as seen in the work of Elizabeth Fox-Genovese and Jean Bethke Elshtain. Drawing on the insight of prominent figures such as Sarah Grimké, Frances Willard, Florence Kelley, Betty Friedan, Pauli Murray, Ruth Bader Ginsburg, and Mary Ann Glendon, this book is unique in its treatment of the moral roots of women's rights in America and its critique of the movement's current trajectory. The Rights of Women provides a synthesis of ancient wisdom and modern political insight that locates the family's vital work at the very center of personal and political self-government. Bachiochi demonstrates that when rights are properly understood as a civil and political apparatus born of the natural duties we owe to one another, they make more visible our personal responsibilities and more viable our common life together.This smart and sophisticated application of Wollstonecraft's thought will serve as a guide for how we might better value the culturally essential work of the home and thereby promote authentic personal and political freedom. The Rights of Women will interest students and scholars of political theory, gender and women's studies, constitutional law, and all readers interested in women's rights.

Fictions, Lies, and the Authority of Law discusses legal, political, and cultural difficulties that arise from the crisis of authority in the modern world.Is there any connection linking some of the maladies of modern life—"cancel culture," the climate of mendacity in public and academic life, fierce conflicts over the Constitution, disputes over presidential authority? Fictions, Lies, and the Authority of Law argues that these diverse problems are all a consequence of what Hannah Arendt described as the disappearance of authority in the modern world. In this perceptive study, Steven D. Smith offers a diagnosis explaining how authority today is based in pervasive fictions and how this situation can amount to, as Arendt put it, "the loss of the groundwork of the world."Fictions, Lies, and the Authority of Law considers a variety of problems posed by the paradoxical ubiquity and absence of authority in the modern world. Some of these problems are jurisprudential or philosophical in character; others are more practical and lawyerly—problems of presidential powers and statutory and constitutional interpretation; still others might be called existential. Smith's use of fictions as his purchase for thinking about authority has the potential to bring together the descriptive and the normative and to think about authority as a useful hypothesis that helps us to make sense of the empirical world. This strikingly original book shows that theoretical issues of authority have important practical implications for the kinds of everyday issues confronted by judges, lawyers, and other members of society. The book is aimed at scholars and students of law, political science, and philosophy, but many of the topics it addresses will be of interest to politically engaged citizens.

Fictions, Lies, and the Authority of Law discusses legal, political, and cultural difficulties that arise from the crisis of authority in the modern world.Is there any connection linking some of the maladies of modern life—"cancel culture," the climate of mendacity in public and academic life, fierce conflicts over the Constitution, disputes over presidential authority? Fictions, Lies, and the Authority of Law argues that these diverse problems are all a consequence of what Hannah Arendt described as the disappearance of authority in the modern world. In this perceptive study, Steven D. Smith offers a diagnosis explaining how authority today is based in pervasive fictions and how this situation can amount to, as Arendt put it, "the loss of the groundwork of the world."Fictions, Lies, and the Authority of Law considers a variety of problems posed by the paradoxical ubiquity and absence of authority in the modern world. Some of these problems are jurisprudential or philosophical in character; others are more practical and lawyerly—problems of presidential powers and statutory and constitutional interpretation; still others might be called existential. Smith's use of fictions as his purchase for thinking about authority has the potential to bring together the descriptive and the normative and to think about authority as a useful hypothesis that helps us to make sense of the empirical world. This strikingly original book shows that theoretical issues of authority have important practical implications for the kinds of everyday issues confronted by judges, lawyers, and other members of society.

Retrieving Freedom is a provocative, big-picture book, taking a long view of the "rise and fall" of the classical understanding of freedom.In response to the evident shortcomings of the notion of freedom that dominates contemporary discourse, Retrieving Freedom seeks to return to the sources of the Western tradition to recover a more adequate understanding. This book begins by setting forth the ancient Greek conception—summarized from the conclusion of D. C. Schindler's previous tour de force of political and moral reasoning, Freedom from Reality—and the ancient Hebrew conception, arguing that at the heart of the Christian vision of humanity is a novel synthesis of the apparently opposed views of the Greeks and Jews. This synthesis is then taken as a measure that guides an in-depth exploration of landmark figures framing the history of the Christian appropriation of the classical tradition. Schindler conducts his investigation through five different historical periods, focusing in each case on a polarity, a pair of figures who represent the spectrum of views from that time: Plotinus and Augustine from late antiquity, Dionysius the Areopagite and Maximus the Confessor from the patristic period, Anselm and Bernard from the early middle ages, Bonaventure and Aquinas from the high middle ages, and, finally, Godfrey of Fontaines and John Duns Scotus from the late middle ages. In the end, we rediscover dimensions of freedom that have gone missing in contemporary discourse, and thereby identify tasks that remain to be accomplished. Schindler's masterful study will interest philosophers, political theorists, and students and scholars of intellectual history, especially those who seek an alternative to contemporary philosophical understandings of freedom.

This book offers a holistic account of the problems posed by freedom of expression in our current times and offers corrective measures to allow for a more genuine exchange of ideas within the global society.The topic of free speech is rarely addressed from a historical, philosophical, or theological perspective. In The Collapse of Freedom of Expression, Jordi Pujol explores both the modern concept of the freedom of expression based on the European Enlightenment and the deficiencies inherent in this framework. Modernity has disregarded the traditional roots of the freedom of expression drawn from Christianity, Greek philosophy, and Roman law, which has left the door open to the various forms of abuse, censorship, and restrictions seen in contemporary public discourse. Pujol proposes that we rebuild the foundations of the freedom of expression by returning to older traditions and incorporating both the field of pragmatics of language and theological and ethical concepts on human intentionality as new, complementary disciplines.Pujol examines emblematic cases such as Charlie Hebdo, free speech on campus, and online content moderation to elaborate on the tensions that arise within the modern concept of freedom of expression. The book explores the main criticisms of the contemporary liberal tradition by communitarians, libertarians, feminists, and critical race theorists, and analyzes the gaps and contradictions within these traditions. Pujol ultimately offers a reconstruction project that involves bridging the chasm between the secular and the sacred and recognizing that religion is a font of meaning for millions of people, and as such has an inescapable place in the construction of a pluralist public sphere.

This book offers a holistic account of the problems posed by freedom of expression in our current times and offers corrective measures to allow for a more genuine exchange of ideas within the global society.The topic of free speech is rarely addressed from a historical, philosophical, or theological perspective. In The Collapse of Freedom of Expression, Jordi Pujol explores both the modern concept of the freedom of expression based on the European Enlightenment and the deficiencies inherent in this framework. Modernity has disregarded the traditional roots of the freedom of expression drawn from Christianity, Greek philosophy, and Roman law, which has left the door open to the various forms of abuse, censorship, and restrictions seen in contemporary public discourse. Pujol proposes that we rebuild the foundations of the freedom of expression by returning to older traditions and incorporating both the field of pragmatics of language and theological and ethical concepts on human intentionality as new, complementary disciplines.Pujol examines emblematic cases such as Charlie Hebdo, free speech on campus, and online content moderation to elaborate on the tensions that arise within the modern concept of freedom of expression. The book explores the main criticisms of the contemporary liberal tradition by communitarians, libertarians, feminists, and critical race theorists, and analyzes the gaps and contradictions within these traditions. Pujol ultimately offers a reconstruction project that involves bridging the chasm between the secular and the sacred and recognizing that religion is a font of meaning for millions of people, and as such has an inescapable place in the construction of a pluralist public sphere.

This book provides the first sustained philosophical treatment of Pope Francis's Laudato Si' and articulates a theology of creation to recover our place within the cosmos.In the encyclical Laudato Si', Pope Francis discerns beneath the imminent threat of ecological catastrophe an existential affliction of the human person, who is lost in the cosmos, increasingly alienated from self, others, nature, and God. Pope Francis suggests that one must reimagine humanity's place in the created cosmos. In this ambitious and distinctive contribution to theological aesthetics, Thomas S. Hibbs provides the basis for just such a recovery, working from Laudato Si' to develop a philosophical and theological diagnosis of our ecological dislocation, a narrative account of the sources of the crisis, and a vision of the way forward.Through a critical engagement with the artistic theory of Jacques Maritain, Hibbs shows how certain strains of modern art both capture our alienation and anticipate visions of recovered harmony among persons, nature, and God. In the second half of the book, in an attempt to fulfill Pope Francis's plea for an "aesthetic education" and to apply and test Maritain's theory, Hibbs examines the work of poets and painters. He analyzes the work of poets Robinson Jeffers and William Everson, and considers painters Georges Roualt, a friend to Maritain, and Makoto Fujimura, whose notion of "culture care" overlaps in suggestive ways with Francis's notion of integral ecology.Throughout this tour de force, Hibbs calls for a commitment to an "ecological poetics," a project that responds to the crisis of our times by taking poets and painters as seriously as philosophers and theologians.

This book provides the first sustained philosophical treatment of Pope Francis's Laudato Si' and articulates a theology of creation to recover our place within the cosmos.In the encyclical Laudato Si', Pope Francis discerns beneath the imminent threat of ecological catastrophe an existential affliction of the human person, who is lost in the cosmos, increasingly alienated from self, others, nature, and God. Pope Francis suggests that one must reimagine humanity's place in the created cosmos. In this ambitious and distinctive contribution to theological aesthetics, Thomas S. Hibbs provides the basis for just such a recovery, working from Laudato Si' to develop a philosophical and theological diagnosis of our ecological dislocation, a narrative account of the sources of the crisis, and a vision of the way forward.Through a critical engagement with the artistic theory of Jacques Maritain, Hibbs shows how certain strains of modern art both capture our alienation and anticipate visions of recovered harmony among persons, nature, and God. In the second half of the book, in an attempt to fulfill Pope Francis's plea for an "aesthetic education" and to apply and test Maritain's theory, Hibbs examines the work of poets and painters. He analyzes the work of poets Robinson Jeffers and William Everson, and considers painters Georges Roualt, a friend to Maritain, and Makoto Fujimura, whose notion of "culture care" overlaps in suggestive ways with Francis's notion of integral ecology.Throughout this tour de force, Hibbs calls for a commitment to an "ecological poetics," a project that responds to the crisis of our times by taking poets and painters as seriously as philosophers and theologians.

This book considers how the modern concept of "conscience" turns the historic commitment on its head, in a way that underlies the decadence of modern society.Steven D. Smith's books are always anticipated with great interest by scholars, jurists, and citizens who see his work on foundational questions surrounding law and religion as shaping the debate in profound ways. Now, in The Disintegrating Conscience and the Decline of Modernity, Smith takes as his starting point Jacques Barzun's provocative assertion that "the modern era" is coming to an end. Smith considers the question of decline by focusing on a single theme—conscience—that has been central to much of what has happened in Western politics, law, and religion over the past half-millennium. Rather than attempting to follow that theme step-by-step through five hundred years, the book adopts an episodic and dramatic approach by focusing on three main figures and particularly portentous episodes: first, Thomas More's execution for his conscientious refusal to take an oath mandated by Henry VIII; second, James Madison's contribution to Virginia law in removing the proposed requirement of religious toleration in favor of freedom of conscience; and, third, William Brennan's pledge to separate his religious faith from his performance as a Supreme Court justice. These three episodes, Smith suggests, reflect in microcosm decisive turning points at which Western civilization changed from what it had been in premodern times to what it is today. A commitment to conscience, Smith argues, has been a central and in some ways defining feature of modern Western civilization, and yet in a crucial sense conscience in the time of Brennan and today has come to mean almost the opposite of what it meant to Thomas More. By scrutinizing these men and episodes, the book seeks to illuminate subtle but transformative changes in the commitment to conscience—changes that helped to bring Thomas More's world to an end and that may also be contributing to the disintegration of (per Barzun) "the modern era."

This book considers how the modern concept of "conscience" turns the historic commitment on its head, in a way that underlies the decadence of modern society.Steven D. Smith's books are always anticipated with great interest by scholars, jurists, and citizens who see his work on foundational questions surrounding law and religion as shaping the debate in profound ways. Now, in The Disintegrating Conscience and the Decline of Modernity, Smith takes as his starting point Jacques Barzun's provocative assertion that "the modern era" is coming to an end. Smith considers the question of decline by focusing on a single theme—conscience—that has been central to much of what has happened in Western politics, law, and religion over the past half-millennium. Rather than attempting to follow that theme step-by-step through five hundred years, the book adopts an episodic and dramatic approach by focusing on three main figures and particularly portentous episodes: first, Thomas More's execution for his conscientious refusal to take an oath mandated by Henry VIII; second, James Madison's contribution to Virginia law in removing the proposed requirement of religious toleration in favor of freedom of conscience; and, third, William Brennan's pledge to separate his religious faith from his performance as a Supreme Court justice. These three episodes, Smith suggests, reflect in microcosm decisive turning points at which Western civilization changed from what it had been in premodern times to what it is today.A commitment to conscience, Smith argues, has been a central and in some ways defining feature of modern Western civilization, and yet in a crucial sense conscience in the time of Brennan and today has come to mean almost the opposite of what it meant to Thomas More. By scrutinizing these men and episodes, the book seeks to illuminate subtle but transformative changes in the commitment to conscience—changes that helped to bring Thomas More's world to an end and that may also be contributing to the disintegration of (per Barzun) "the modern era."