Library of Conservative Thought – serie

In this seminal volume, M. E. Bradford defines the Old Whig political tradition in American thought, showing that the inheritance of the prescriptive anti-federalists still lives. For Bradford, important elements in our heritage from the American Revolution have been systematically hidden from our view by anachronistic and partisan scholarship. He believes that other, more ideological components have been emphasized at the expense of the rest. Here he attempts to return us to our heritage.

Francis Graham Wilson was a central figure in the revival of interest in political philosophy and American political thought in the mid-twentieth century. While he is best known as a Catholic writer and conservative theorist, his most significant contribution is his original interpretation of the development of American politics. Central to his thought was a process of self-interpretation by the citizenry, a quest for ultimate meaning turning to a divine, transcendent, basis of history and shared experience. Although Wilson's writings were extensive and influential, they have not been readily available for decades. Political Philosophy and Cultural Renewal brings together a coherent and representative selection of his work, highlighting his concern for the common good and his belief in personal and societal restraint as an alternative to political partisanship and superficiality.Wilson's affirmation of a republican inheritance encourages contemporary students of politics to revisit the Founders' views of diffused political authority. His remarkable contribution to American political philosophy is a full-fledged theory of cultural renewal that has lost none of its relevance for contemporary political and social issues. This volume will be of interest to historians, political scientists, and American studies specialists.

A growing body of readers is rediscovering Francis Graham Wilson's tremendous contribution to the study of politics and humane learning. In this volume he offers an extensive assessment of the nature of politics and the search for order in Spanish politics, concentrating on the central figures who defended the Church and communities during the Spanish Civil War. The book argues for the uniqueness of Spain among the other countries of Europe. For Wilson, the most salutary attribute of Spanish politics is found in the assemblage of smaller groupings of the citizenry within the larger society in communities; and it is in the smaller association that the most important aspects of moral, social and political life were nurtured. Part 1 includes assessments of three eminent Spanish traditionalists, Juan Donoso Cortés, Jaime Balmes, and Menéndez Pelayo, as well as studies of central figures from the period of the Spanish Civil War—José Antonio and Ramiro de Maeztu. The final chapters are taken from an unpublished book-length manuscript, "An Anchor in the Latin Mind," that Wilson had completed at the time of his death in 1976, and was recently discovered by the editors. For Wilson, Latin thinkers possess advantages others do not—a political realism that can be reinvigorated. The recovery of Spanish traditionalism, according to this book, is dependent upon a return to the self-understanding of the ordering principles of Spanish politics and society. Wilson's affirmation of a Spanish traditionalist inheritance during his lifetime encouraged a return to authentic popular rule and a greater appreciation of Spanish achievements in politics and the moral life.

John C. Calhoun was a major actor in the political history of nineteenth-century America. His dramatic career will always be of interest. However, Calhoun is equally important as a political thinker who continues to elicit widespread interest from the most diverse points of the ideological spectrum. The Essential Calhoun presents a full-fledged selection of speeches and writings taken from the entire forty-year span of Calhoun's public career and from many varieties of occasions, public and private. For the first time, it is possible to appreciate Calhoun fully and to consider his thought within the compass of a single volume.Calhoun is known to posterity as the premier defender of the Old South and slavery and as the theorist of the concurrent majority. His contemporaries knew him as much else, including a political economist and foreign policy authority. As the range of writings shows, he was a valuable and often prophetic commentator.Calhoun's thought testifies to a deep and abiding concern with moral and ethical issues that confront a government resting on the consent of the people. The fundamental question with which he wrestles in all his works is how to achieve and maintain a proper balance between power and liberty in a democratic society. By providing the most representative compendium of his thought, The Essential Calhoun invites the reader to engage in this exercise of applying the moral imagination realistically to the public business of America. Historians, American studies specialists, economists, and political scientists will find this volume indispensible.

Today the idea of natural law as the basic ingredient in moral, legal, and political thought presents a challenge not faced for almost two hundred years. On the surface, there would appear to be little room in the contemporary world for a widespread belief in natural law. The basic philosophies of the opposition--the rationalism of the philosophes, the utilitarianism of Bentham, the materialism of Marx--appear to have made prior philosophies irrelevant. Yet these newer philosophies themselves have been overtaken by disillusionment born of conflicts between "might" and "right." Many thoughtful people who were loyal to secular belief have become dissatisfied with the lack of normative principles and have turned once more to natural law.This first book-length study of Edmund Burke and his philosophy, originally published in 1958, explores this intellectual giant's relationship to, and belief in, the natural law. It has long been thought that Edmund Burke was an enemy of the natural law, and was a proponent of conservative utilitarianism. Peter J. Stanlis shows that, on the contrary, Burke was one of the most eloquent and profound defenders of natural law morality and politics in Western civilization. A philosopher in the classical tradition of Aristotle and Cicero, and in the Scholastic tradition of Aquinas, Burke appealed to natural law in the political problems he encountered in American, Irish, Indian, and British affairs, and in reaction to the French Revolution.This book is as relevant today as it was when it was first published, and will be mandatory reading for students of philosophy, political science, law, and history.

This volume presents a complete collection of correspondence between John Randolph of Roanoke, Virginia, and his close friend Dr. John Brockenbrough, a Richmond physician. Randolph was an eloquent man, the most talented extemporaneous speaker of the House of Representatives in his day and often wrote biting social commentatary. Of special interest in this collection are his critical comments on Thomas Jefferson, James Madison, James Monroe, John Adams, John Quincy Adams, Henry Clay, John Marshall, and many other leading figures of the period. Randolph's correspondence with Brockenbrough touches upon the principal political controversies of his time, from the War of 1812 to South Carolina's Nullification Crisis of 1832.From the trial of Aaron Burr until his fantastic end in a Philadelphia hotel, John Randolph confided in John Brockenbrough. This book records the friendship of a gifted politician and a sober physician. It also reveals a great deal about an era of American history that ought to be studied more closely.

The eighteenth century remains contemporary more than 200 years later because the fundamental questions raised then about politics in both the American and French Revolutions still speak to us. The writings of Edmund Burke on these and other political events of his time are today acknowledged as the basis of modern conservative thought. This volume brings together an outstanding collection of interpretative essays on Burke, and serves as a basic introduction to this seminal thinker.A member of the British Parliament from 1766 to 1794, Edmund Burke had sympathized with the American War of Independence and argued for reform of British policy toward Ireland and India, but he surprised many of his friends by his early, vehement opposition to the French Revolution. This volume brings together assessments of these and other statements by Burke by contemporaries such as Samuel Taylor Coleridge and William Hazlitt, along with essays by Irving Babbitt and Russell Kirk, who established his significance for twentieth-century conservatism.This is a collection of the best, previously published interpretive essays on Burke. It will be of interest to all those interested in the philosophical roots of conservatism, in the history of political thought, in revolution, and in modern political ideologies.

Two centuries after Edmund Burke published his Reflections on the Revolution in France, his name and reputation stand alongside Locke, Montesquieu, and Hume - the other still-cited grand political thinkers of the eighteenth century. For those great nations that have fallen into what Burke called "the antagonist world of madness, discord, vice, confusion and unavailing sorrow," the work of Burke supplies that sense of order, justice and freedom the present age seems to require.This volume by Peter Stanlis has grown out of almost four decades of studying Burke. Today, Professor Stanlis is called by Russell Kirk "the leading American authority on the political thought of the great conservative reformer." The book is divided into three categories: Burke on law and politics; Burke's criticism of Enlightenment rationalism and sensibility; and Burke's theory of revolution and critique of the English revolution of 1688.Stanlis' reasons' for linking Burke to the English Revolution rather than the later, and admittedly more decisive American and French Revolutions of his own time, is that for Burke, that earlier event was the normative pivot for judging how to make important changes in civil society. Indeed, even in his writings on the contemporary revolutions of his time,. Stanlis reminds us that Burke interpreted revolutionary events in France and Americas through the prism of the bloodless Revolution of 1688.

John C. Calhoun was a major actor in the political history of nineteenth-century America. His dramatic career will always be of interest. However, Calhoun is equally important as a political thinker who continues to elicit widespread interest from the most diverse points of the ideological spectrum. The Essential Calhoun presents a full-fledged selection of speeches and writings taken from the entire forty-year span of Calhoun's public career and from many varieties of occasions, public and private. For the first time, it is possible to appreciate Calhoun fully and to consider his thought within the compass of a single volume.Calhoun is known to posterity as the premier defender of the Old South and slavery and as the theorist of the concurrent majority. His contemporaries knew him as much else, including a political economist and foreign policy authority. As the range of writings shows, he was a valuable and often prophetic commentator.Calhoun's thought testifies to a deep and abiding concern with moral and ethical issues that confront a government resting on the consent of the people. The fundamental question with which he wrestles in all his works is how to achieve and maintain a proper balance between power and liberty in a democratic society. By providing the most representative compendium of his thought, The Essential Calhoun invites the reader to engage in this exercise of applying the moral imagination realistically to the public business of America. Historians, American studies specialists, economists, and political scientists will find this volume indispensible.

This volume is the best-known and most widely discussed work of the influential scholar and critic Irving Babbitt (1865-1933), intellectual leader of the movement known as the New Humanism. It is also the work that best conveys the ethical and aesthetic core of his thought. Broad in scope, it examines a variety of manifestations of romanticism and presents a typology of the imaginative inclinations of that movement Rousseau is analyzed as paradigmatic of the ethical and aesthetic sensibility that is replacing the classical and Christian outlook in the Western world. For Babbitt, works of imagination are integral to human life in general. He explores romanticism with a view to its implications for Western civilization.Babbitt identifies serious ethical, religious, aesthetic, and philosophical problems in the modern world, but he also shows how remedies to those problems must incorporate the best insights of modernity. First published in 1919, the book is strikingly relevant to today's discussion of the crisis of American and Western culture and education. Babbitt anticipated and analyzed dangerous cultural trends whose consequences are now widely bemoaned. He applies to these phenomena an intellectual breadth and depth rare today. At the end of the twentieth century his prescriptions for dealing with the central problems of Western civilization have acquired an acute urgency. At a time of much renewed interest in Rousseau, Babbitt's book offers a penetrating commentary that challenges widely held beliefs and interpretations.Graced with a lengthy and wide-ranging new introduction by Claes G. Ryn, Rousseau and Romanticism is simultaneously a work of literary history, criticism, and a theory of civilization. In addressing its special subject, this classic study reflects the main themes of Babbitt's thought, making it representative of his work as a whole. Ryn explicates and critically assesses Babbitt's central ideas, refutes widely circulating misinterpretations, and demonstrates the relevance of his writing in the intellectual and cultural circumstances of today.

Two centuries after Edmund Burke published his Reflections on the Revolution in France, his name and reputation stand alongside Locke, Montesquieu, and Hume - the other still-cited grand political thinkers of the eighteenth century. For those great nations that have fallen into what Burke called "the antagonist world of madness, discord, vice, confusion and unavailing sorrow," the work of Burke supplies that sense of order, justice and freedom the present age seems to require.This volume by Peter Stanlis has grown out of almost four decades of studying Burke. Today, Professor Stanlis is called by Russell Kirk "the leading American authority on the political thought of the great conservative reformer." The book is divided into three categories: Burke on law and politics; Burke's criticism of Enlightenment rationalism and sensibility; and Burke's theory of revolution and critique of the English revolution of 1688.Stanlis' reasons' for linking Burke to the English Revolution rather than the later, and admittedly more decisive American and French Revolutions of his own time, is that for Burke, that earlier event was the normative pivot for judging how to make important changes in civil society. Indeed, even in his writings on the contemporary revolutions of his time,. Stanlis reminds us that Burke interpreted revolutionary events in France and Americas through the prism of the bloodless Revolution of 1688.

This is a sustained inquiry into the thought of the influential scholar and critic Irving Babbitt (1865-1933), intellectual leader of the movement known as the New Humanism. Milton Hindus considers the subjects that most interested Babbitt: ethics, literature, education, and social and political conservatism in the United States. In their most general sense, his concerns were man and his nature as the root of all social order. For Babbitt, efforts to improve social conditions must begin and end with the individual human being.In rejecting notions that society is primarily responsible for moral deficiencies in the individual, or that the individual is bom good only to be corrupted by society, Babbitt places responsibility squarely with the individual. As Hindus shows, Babbitt sees human beings as a mixture of good and evil impulses, shaped by what he called "the inner check." Virtue is thus a result of self-discipline, reinforced and confirmed by habit.Babbitt's thinking, emphasizing as it does proven values and accepted wisdom, calls upon us to advance ourselves by rediscovery of the lessons of the past. Hindus demonstrates that Babbitt has much to offer us as we consider contemporary social and political issues. In contrast to those who emphasize avant-garde postures and fashionable ideologies, as well as those conservative followers of outdated theories and dead-end formulas, Babbitt's reinvigorating spirit inspires new insights.Although there have been a number of studies of Irving Babbitt and the New Humanism, Hindus is singular in his combination of detailed consideration of a number of Babbitt's books with his own essays on contemporary issues, approached in what Hindus calls a Babbitian spirit. Like Babbitt's own writings, this book is addressed to the general reader. It will be of particular importance to teachers of comparative literature and those interested in the connections between literature and social thought and philosophy.

A growing body of readers is rediscovering Francis Graham Wilson's tremendous contribution to the study of politics and humane learning. In this volume, he offers an extensive assessment of the nature of politics and the search for order in Spanish politics, concentrating on the central figures who defended the Church and communities during the Spanish Civil War. The book argues for the uniqueness of Spain among the other countries of Europe. For Wilson, the most salutary attribute of Spanish politics is found in the assemblage of smaller groupings of the citizenry within the larger society in communities; and it is in the smaller association that the most important aspects of moral, social and political life were nurtured. Part 1 includes assessments of three eminent Spanish traditionalists, Juan Donoso Cortés, Jaime Balmes, and Menéndez Pelayo, as well as studies of central figures from the period of the Spanish Civil War José Antonio and Ramiro de Maeztu. The final chapters are taken from an unpublished book-length manuscript, "An Anchor in the Latin Mind," that Wilson had completed at the time of his death in 1976, and was recently discovered by the editors. For Wilson, Latin thinkers possess advantages others do not a political realism that can be reinvigorated. The recovery of Spanish traditionalism, according to this book, is dependent upon a return to the self-understanding of the ordering principles of Spanish politics and society. Wilson's affirmation of a Spanish traditionalist inheritance during his lifetime encouraged a return to authentic popular rule and a greater appreciation of Spanish achievements in politics and the moral life.

Francis Graham Wilson was a central figure in the revival of interest in political philosophy and American political thought in the mid-twentieth century. While he is best known as a Catholic writer and conservative theorist, his most significant contribution is his original interpretation of the development of American politics. Central to his thought was a process of self-interpretation by the citizenry, a quest for ultimate meaning turning to a divine, transcendent, basis of history and shared experience. Although Wilson's writings were extensive and influential, they have not been readily available for decades. Political Philosophy and Cultural Renewal brings together a coherent and representative selection of his work, highlighting his concern for the common good and his belief in personal and societal restraint as an alternative to political partisanship and superficiality.Wilson's affirmation of a republican inheritance encourages contemporary students of politics to revisit the Founders' views of diffused political authority. His remarkable contribution to American political philosophy is a full-fledged theory of cultural renewal that has lost none of its relevance for contemporary political and social issues. This volume will be of interest to historians, political scientists, and American studies specialists.

Richard M. Weaver was one of the founders of modern conservatism. He is an enduring intellectual figure of twentieth-century America. Weaver was dedicated to examining the dual nature of human beings and the quest for civilized communities in a corrupted age that believed in the religion of science and in the "natural goodness" of man. The Vision of Richard Weaver is the first collection of essays about this seminal thinker.Thirty years after his untimely death, Richard Weaver remains a heroic figure to many conservatives and traditionalists concerned about the state of American culture. Now a new generation of readers can understand the importance of this pioneer of thought. The Vision of Richard Weaver will be of significant value to political theorists, philosophers, and students of American civilization.

Authority and the Liberal Tradition critically describes the historical foundations of modern liberalism, implicitly analyzing the status and effectiveness of American democracy. Heineman examines contemporary liberal ideology, which he argues undermines the normative basis of social stability that was an important element in the classical liberal tradition. He shows how American government has become hostage to ideology, to the advocacy of interest-group politics.

Frederick D. Wilhelmsen's Being and Knowing, rooted in the philosophy of St. Thomas Aquinas, rests on two basic assertions: first, metaphysics is the science of being in its first and ultimate act, existence (the act by which all things manifest themselves); second, that existence is known not through observing objects, but in affirming through judgments that these objects are subjects of existence.The chapters of this book explore these Thomistic doctrines. Some explain St. Thomas Aquinas's philosophy of being. Others probe his epistemology. The complexity and density of Aquinas's theory of judgment (that truth is realized in the judgment of man), emphasized throughout most of the book, point not only to a deeper understanding of the nature of metaphysics, but they open doors to the clarification of philosophical issues germane to contemporary thought.This work addresses a number of metaphysical philosophical paradoxes. Wilhelmsen's exploration of them demonstrates why he was the preeminent American scholar of the Thomistic tradition. This volume is part of Transaction's series, the Library of Conservative Thought.

Character and Culture by Irving Babbitt is the latest volume in the Library of Conservative Thought. Babbitt was the leader of the twentieth-century intellectual and cultural movement called American Humanism or the New Humanism. More than half a century after his death his intellectual staying power remains undiminished. The qualities that marked Irving Babbitt as a thinker and cultural critic of the first rank are richly represented in Character and Culture. First published togetherin 1940 (under the misleading title Spanish Character), these essays span his scholarly career and cover a wide range of subjects. The diverse topics discussed here aesthetics, ethics, religion, politics, literature are illuminated by the same unifying vision of human existence that informs and structures all of Babbitt's writing.Babbitt never took up a subject out of idle curiosity. All of his books and articles grew out of a desire to address certain fundamental questions of life and letters. The essaysin this volume are as worthy of attention now as when they were originally written. Set in then- philosophical and historical context by Claes G. Ryn's new introduction, they are a good place to start for persons who wish to acquaint themselves not only with Babbitt's central ideas but with the scope of his mind and interests. Readers familiar with other books by Babbitt may recognize particular ideas and formulations but will also find much new material to ponder.Ryn's introduction provides a comprehensive look at Irving Babbitt's life, career, writings, and influence. He shows how Babbitt has survived and sustained often harsh criticism from representatives of dominant trends. Ryn describes his writing style as having "a kind of rugged American elegance." The substantial critical introduction also elucidates Babbitt's central ideas in relation to the volume. Character and Culture will be of interest to scholars of literature, philosophers, historians, theologians, and political theorists. The extensive index to all of Babbitt's books, including this one, increases the value of the volume.

In this unique book, Peter J. Stanlis, the leading Burke scholar in America, has collected all the most important works and speeches of Edmund Burke (1729-1797), British statesman, political philosopher, and founder of modern conservative thought and, with due care to preserve the beauty of Burke's prose, edited them down to their essentials."The main purpose of these selections," Stanlis explains, "is to present extensive and in the main unbroken samples of Burke's most representative thought in his most characteristic style, on a great variety of subjects."In this major effort you can find--to name only a few topics covered--Burke's defense of ordered liberty, his advocacy of secure property rights, his love of Christianity and Europe's moral tradition, and his impassioned jeremiad against the orgy of destruction that the French Revolution became. Stanlis's general introduction gives important insight into Burke's early life, education, professional training, literary and political career, prose style, political philosophy, and more. In addition, each selection is preceded by a headnote that clarifies the selections in their historical context and includes a brief analytical interpretation. A chronology highlights important dates in Burke's life and career.In its compactness and comprehensiveness, this volume is the quintessential Burke reader. It will be of interest to historians, political scientists, and students of literature and intellectual history.

Today the idea of natural law as the basic ingredient in moral, legal, and political thought presents a challenge not faced for almost two hundred years. On the surface, there would appear to be little room in the contemporary world for a widespread belief in natural law. The basic philosophies of the opposition--the rationalism of the philosophes, the utilitarianism of Bentham, the materialism of Marx--appear to have made prior philosophies irrelevant. Yet these newer philosophies themselves have been overtaken by disillusionment born of conflicts between "might" and "right." Many thoughtful people who were loyal to secular belief have become dissatisfied with the lack of normative principles and have turned once more to natural law.This first book-length study of Edmund Burke and his philosophy, originally published in 1958, explores this intellectual giant's relationship to, and belief in, the natural law. It has long been thought that Edmund Burke was an enemy of the natural law, and was a proponent of conservative utilitarianism. Peter J. Stanlis shows that, on the contrary, Burke was one of the most eloquent and profound defenders of natural law morality and politics in Western civilization. A philosopher in the classical tradition of Aristotle and Cicero, and in the Scholastic tradition of Aquinas, Burke appealed to natural law in the political problems he encountered in American, Irish, Indian, and British affairs, and in reaction to the French Revolution.This book is as relevant today as it was when it was first published, and will be mandatory reading for students of philosophy, political science, law, and history.

On Divorce is an anti-divorce treatise by Louis de Bonald, originally published in 1801 in response to the institution of divorce in France in the aftermath of the French Revolution. Examining the social structures of Christians, Jews, Asians, Greeks, and Romans, On Divorce links a theory of the family to a theory of politics and argues the family is a basic component of a stable society. As a politician, Bonald gave a crucial anti-divorce speech in the French legislature that summarized the argument of On Divorce. Due largely to Bonald's efforts, France abolished divorce in 1816.According to Bonald, human society is composed of three interactive societies: religious society, domestic society (the family), and public society (the state). These societies operate on common principles and can only be analyzed in relation to one another. Since, in this view, the family, not the individual, is the basic unit of society, divorce represents a fundamental assault on the social order.Bonald was one of the three principal founders of conservatism, along with Edmund Burke and Joseph de Maistre. Bonald's influence has been felt across the political spectrum and in areas as diverse as political theory, sociology, and literature. Of great interest to students of political philosophy, this work will be of equal value to those concerned with divorce and other social questions.

This volume is the best-known and most widely discussed work of the influential scholar and critic Irving Babbitt (1865-1933), intellectual leader of the movement known as the New Humanism. It is also the work that best conveys the ethical and aesthetic core of his thought. Broad in scope, it examines a variety of manifestations of romanticism and presents a typology of the imaginative inclinations of that movement Rousseau is analyzed as paradigmatic of the ethical and aesthetic sensibility that is replacing the classical and Christian outlook in the Western world. For Babbitt, works of imagination are integral to human life in general. He explores romanticism with a view to its implications for Western civilization.Babbitt identifies serious ethical, religious, aesthetic, and philosophical problems in the modern world, but he also shows how remedies to those problems must incorporate the best insights of modernity. First published in 1919, the book is strikingly relevant to today's discussion of the crisis of American and Western culture and education. Babbitt anticipated and analyzed dangerous cultural trends whose consequences are now widely bemoaned. He applies to these phenomena an intellectual breadth and depth rare today. At the end of the twentieth century his prescriptions for dealing with the central problems of Western civilization have acquired an acute urgency. At a time of much renewed interest in Rousseau, Babbitt's book offers a penetrating commentary that challenges widely held beliefs and interpretations.Graced with a lengthy and wide-ranging new introduction by Claes G. Ryn, Rousseau and Romanticism is simultaneously a work of literary history, criticism, and a theory of civilization. In addressing its special subject, this classic study reflects the main themes of Babbitt's thought, making it representative of his work as a whole. Ryn explicates and critically assesses Babbitt's central ideas, refutes widely circulating misinterpretations, and demonstrates the relevance of his writing in the intellectual and cultural circumstances of today.

This book, originally published as The Old East Side, is a collection of literature and documents ranging from the autobiography of the sculptor Jacob Epstein and the novels of Abraham Cahan to the reporting of William Dean Howells and the fictional reconstruction of a vanished world by Henry Roth. The world is that of the old shtetl transplanted to a new, growing country, where "the ghetto" (in the years 1881-1924) was an unstable mixture of nostalgic elements and the pressures of American economic and social reality.The productivity, both intellectual and material, of the section of New York known as the East Side during those forty years around the turn of the twentieth century has become a legend among many Jews in this country and deserves to become better known to many more of other ethnic origins. The lower East Side was paradoxically a wilderness to be traversed and a portion of that "promised land" which had been glimpsed with so much hope from afar. To wonderfully talented and observant children, like Jacob Epstein, the streets there in the 1880s were as filled with excitement as those of the Arabian Nights. To serious philosophic young men like Morris Raphael Cohen, they were as challenging as the marketplace of Athens had once been to Socrates to achieve intellectual enlightenment and the improvement of the social order.The conditions of abominable crowding and poverty described in the sociological tracts of Jacob Riis, Lillian Wald, and others are better known perhaps to the average reader than the accounts of such pleasures as the dancing schools, the Yiddish theaters, the cafes, the lectures, the literary ferment and activities, described in the pages of Abraham Cahan and Hutchins Hapgood. But all the views presented in The Jewish East Side, both dark and bright, are recognizably parts of the same picture. This book will be of value to sociologists, historians, researchers specializing in Judaic studies, and students of literature.

The Metaphysics of Love develops the existential metaphysics of St. Thomas Aquinas, applying it to explore the ontological structure of the human person. Published first in 1962, this book demonstrates the fertility of Thomistic metaphysics and the enduring influence of Thomism on Western philosophy. It uncovers the ecstatic structure of human existence, in dialogue with philosophers ranging from Plato, Aristotle, and Aquinas, to Kant, Hegel, Heidegger, Tillich, Zubiri, and Ortega y Gassett, as well as theologians and historians Romano Guardini, Hilaire Belloc, and Eric Voegelin.Philosophical and theological examinations of love have in various ways raised the following question: how can love of self (eros) be harmonized with love of others (agape)? These types of love represent two drives, Wilhelmsen argues, that in the end must be seen as aspects of existence itself. Moral and psychological problems of love turn out to be manifestations of metaphysical issues.While different cultures have emphasized one of these drives or the other, a healthy culture will not completely forget either. Cultures differ in the way they emphasize one or the other, or flee from one or the other. These dimensions of human existence provide the framework for a person's love of self, neighbour, and God. This volume is part of Transaction's Library of Conservative Thought series.

Wilhelm Roepke may have been the soundest economist of the twentieth century. He understood the limitations as well as the strengths of his discipline. Economists are often tempted to take the easy way out, by denying reality to aspects of human existence and reducing them to arbitrary and subjective tastes and preferences. Roepke never does this, and this is his strength. He realizes that all of these are legitimate aspects of human experience which must be satisfied in a balanced and harmonious social existence. Nature, sex, religion, beauty, and politics are all meaningful as parts of the whole. Problems occur only when each segment attempts to become the whole.The original title of this book, Civitas Humana, contains a double meaning. It promises a treatment of questions fundamental not only to human society but also to humane society. The volume combines distinct aspects of life. Half of the book is devoted to questions of economic and social life. The other half examines spiritual and national life. Chapters include "Moral Foundations," "The Place of Science in the City of Man," "Counterweights to the State," "Congestion and Proletarianisation of Society," and "Economic System and International New Order."Although Roepke recognized the validity of the nation in the modern world, he was constantly trying to find the smaller agencies within society in which real allegiances and loyalties were to be developed. His ideas continue to be of significance. As described by William F. Campbell in the new introduction, The Moral Foundations of Civil Society is a necessary addition to the libraries of economists, sociologists, theologians, and philosophers.

For metaphysicians who have imbibed the sober and inebriating teachings of Thomas Aquinas, existence is an act, the act which makes all things actually to be. As the act of existence makes things to be, essence makes them to be what they are. Essence and the act of existence, in other words, are really distinct yet together they compose each of the things that are.Such an understanding involves a number of paradoxes, and Frederick D. Wilhelmsen's articulation of them reveals his philosophical genius. These paradoxes include the fact that the act of existence does not exist, that it can be thought but not conceived by the mind, and that truths about God can be known while He himself remains absolutely unknown. Wilhelmsen argues the notion that the Christian faith and philosophical reason harmonize while remaining completely distinct from each other.Writing in a captivating style, Wilhelmsen begins with a discussion of the development, strengths, and limitations of the ancient Greek philosophical accounts of being. Following that, he develops such key topics as the problem of existence, St. Thomas Aquinas' understanding of being, critical analyses of Hegel's and Heidegger's doctrines of being, existence as "towards God," and a metaphysical approach to the human person. The final two chapters develop the sense in which metaphysical thinking is and is not shaped by historical and social factors.

In an era disgusted with politicians and the various instruments of "direct democracy," Walter Lippmann's The Phantom Public remains as relevant as ever. It reveals Lippmann at a time when he was most critical of the ills of American democracy. Antipopulist in sentiment, this volume defends elitism as a serious and distinctive intellectual option, one with considerable precursors in the American past. Lippmann's demythologized view of the American system of government resonates today.The Phantom Public discusses the "disenchanted man" who has become disillusioned not only with democracy, but also with reform. According to Lippmann, the average voter is incapable of governance; what is called the public is merely a "phantom." In terms of policy-making, the distinction should not be experts versus amateurs, but insiders versus outsiders. Lippmann challenges the core assumption of Progressive politics as well as any theory that pretends to leave political decision making in the hands of the people as a whole.In his biography Walter Lippmann and the American Century, Ronald Steel praised The Phantom Public as "one of Lippmann's most powerfully argued and revealing books. In it he came fully to terms with the inadequacy of traditional democratic theory." This volume is part of a continuing series on the major works of Walter Lippmann. As more and more Americans are inclined to become apathetic to the political system, this classic will be essential reading for students, teachers, and researchers of political science and history.

Roepke's The Social Crisis of Our Time is a series of blasts against the "malformations" of economics: the Nazi and Communist forms of collectivism both come in for severe criticism. Roepke shows the process by which the Western liberal tradition itself makes possible these rebellions against open economic systems. The drive toward social welfare, full employment policies, and the state management of fiscal fluctuations all lead away from free societies no less than market economies.

Originally published in 1963, this classic book is a rethinking of the history of Western political philosophy. Charles N. R. McCoy contrasts classical-medieval principles against the "hypotheses" at the root of modern liberalism and modern conservativism.In Part I, "The Classical Christian Tradition from Plato to Aquinas," the author lays the foundation for a philosophical "structure" capable of producing "constitutional liberty." Part II, "The Modern Theory of Politics from Machiavelli to Marx," attempts to show, beginning with Machiavelli, the reversal and destruction of the pre-modern "structure" postulated in Part I.McCoy stresses the great contributions of Aristotle to political thought found in his more familiar Ethics and Politics, but also includes key insights drawn from Metaphysics and Physics. These contributions are developed and perfected, McCoy argues, by Augustine and Aquinas. Two other important features include McCoy's epistemological insights into Plato's work that will be new to many readers and the author's juxtaposition of traditional natural law with "the modernized theory of natural law." The modern account of autonomous natural law, in McCoy's view, helps explain the totalitarian direction of key aspects of modern political thought. This classic volume on the origins of modern philosophical thought remains a standard in the field.