Richard Lectures – serie

Grant ackowledges that Christian theology owes much to the philosophy of the classical world, but he believes the remarkable tenacity of Christian inspiration resulted from the revelation of the Trinity. From the philosophical background of Christian doctrine, especially Middle Platonism and the writings of Numenius of Apamea, Grant traces the development of God the Father, Creator, and Preserver of the universe.

Mr. Lopez reinterprets the civilization of the High Renaissance in Italy as a dramatic succession of three ages: Youth, 1454-1494; Maturity, 1494-1527; Decline, 1527-1559. In the first period, political and economic stabilization brings forth a mood of confident expectation which expresses itself in literature, art, and philosophy, all reaching for a goal of ""self-centered aesthetic harmony."" In the second period, a series of foreign invasions shatters the political and economic well-being of the Indian elite but does not slow down the artistic and literary drive. Whether in hope or in sorrow, in response to shock or in escape from reality, the Renaissance attains its glorious climax. The third period is torn between conflicting tendencies. The political battle is lost but there is a second economic revival; art and literature give out despondent notes but successfully explore new channels; philosophic permissiveness comes to an end but scientific reserach comes into its own. Mr. Lopez's tripartition of an age which is usually described as a single sweep adds depth to the definition of the Italian Renaissance. It is enhanced by his fresh translations of Renaissance poems and by twenty-four illustrations which pick out from the incomparable wealth of Renaissance art a few historically significant works. All the famous names are there, from Lorenzo de'Medici to Ariosto, Machiavelli, and Cardano, from Botticelli to Leonardo, Michelangelo, and Palladio; but one also meets a large number of minor figures and anonymous people in the street. America is discovered; new diseases appear; anti-Semitism reawakens; religious unity is destroyed - these and other events form the backdrop. The sparkling narration is thoroughly grounded in contemporary sources.

White, Red, and Black examines and compares the three races who lived in Virginia during the seventeenth century. Each is described according to its origin and cultural background, its population in America, its settlement locations, and its relations with the other two races. Extensive notes amply document the author's conclusions and provide a helpful summary of other scholarship on the subject. Craven's lectures present an accurate and fully documented picture of the seventeenth-century Virginian. They correct many assumptions long held by historians, and they open the way to a greater understanding of the beginning years of our nation.

Few concepts have come to dominate the human sciences as much as modernity, yet there is very little agreement over what the term actually means. Every aspect of contemporary human reality - modern society, modern life, modern times, modern art, modern science, modern music, the modern world - has been cited as a part of modernity's distinctive and all-embracing presence. But what is the exact nature of the reality to which the term ""modern"" refers? Has not such a promiscuous, ill-defined concept come to obscure and confuse rather than clarify a genuine understanding of our experience? This work proposes a new view of modernity, arguing that although it may variously be associated wtih the Renaissance, the European discovery of the New World, the Reformation, the Industrial Revolution, and many other significant ruptures with primitive or premodern society, modernity fails as an idea if it only defines itself against what it replaced. Instead, the author proposes that modernity finds its clearest definition through an exploration of subjectivity. For the modern world there is no higher authority than experience. No longer is the human world subordinate to a divine reality beyond the capacity of its own senses. This idea finds its greatest expression in the philosophy of doubt originated by Descartes. Doubt seemed the radical starting point from which to found a wholly modern philosophy that makes the distinction betwen subject and object, but those who came after Descartes soon reached the limits of self-discovery and became trapped in deepening levels of despair. This despair in turn found expression in the concepts of self and other, and eventually in a dialectic of ego and world, which distinguishes and links together the most important social, cultural and psychological aspects of modernity. Moving beyond these dualities of subject and object, mind and body, ego and world, and replacing them with the triad of body, soul and spirit, Ferguson redraws the map of contemporary experience, finding links with the premodern world that modernity's self-founding concealed.

When Michael Dukakis accused George H. W. Bush of being the ""Joe Isuzu of American Politics"" during the 1988 presidential campaign, he asserted in a particularly American tenor the near-ancient idea that lying and politics (and perhaps advertising, too) are inseparable, or at least intertwined. Our response to this phenomenon, writes the renowned intellectual historian Martin Jay, tends to vacillate - often impotently - between moral outrage and amoral realism. In The Virtues of Mendacity, Jay resolves to avoid this conventional framing of the debate over lying and politics by examining what has been said in support of, and opposition to, political lying from Plato and St. Augustine to Hannah Arendt and Leo Strauss. Jay proceeds to show that each philosopher's argument corresponds to a particular conception of the political realm, which decisively shapes his or her attitude toward political mendacity. He then applies this insight to a variety of contexts and questions about lying and politics. Surprisingly, he concludes by asking if lying in politics is really all that bad. The political hypocrisy that Americans in particular periodically decry may be, in Jay's view, the best alternative to the violence justified by those who claim to know the truth.

Fathoming the Cosmos and Ordering the World is the first full-length study in any Western language of the development of the Yijing in China from earliest times to the present. Drawing on the most recent scholarship in both Asian and Western languages, Richard J. Smith offers a fresh perspective on virtually every aspect of Yijing theory and practice for some three thousand years. Smith introduces the reader to the major works, debates, and schools of interpretation surrounding this ancient text, and he shows not only how the Book of Changes was used in China as a book of divination but also how it served as a source of philosophical, psychological, literary, and artistic inspiration. Among its major contributions, this study reveals with many vivid examples the richness, diversity, vitality, and complexity of traditional Chinese thought. In the process, it deconstructs a number of time-honored interpretive binaries that have adversely affected our understanding of the Yijing—most notably the sharp distinction between the ""school of images and numbers"" (xiangshu) and the ""school of meanings and principles"" (yili). The book also demonstrates that, contrary to prevailing opinion among Western scholars, the rise of ""evidential research"" (kaozheng xue) in late imperial China did not necessarily mean the decline of Chinese cosmology. Smith’s study reveals a far more nuanced intellectual outlook on the part of even the most dedicated kaozheng scholars, as well as the remarkable persistence of Chinese ""correlative"" thinking to this very day. Finally, by exploring the fascinating modern history of the Yijing, Fathoming the Cosmos and Ordering the World attests to the tenacity, flexibility, and continuing relevance of this most remarkable Chinese classic.

We live in an era of unprecedented growth in knowledge. Never before has there been so great an availability of and access to information in both print and online. Yet as opportunities to educate ourselves have greatly increased, our time for reading has significantly diminished. And when we do read, we rarely have the patience to read in the slow, sustained fashion that great books require if we are to be truly transformed by them. In Reading the Hindu and Christian Classics, renowned Harvard Divinity School professor Francis Clooney argues that our increasing inability to read in a concerted manner is particularly notable in the realm of religion, where the proliferation of information detracts from the learning of practices that require slow and patient reading. Although awareness of the world’s many religions is at an all-time high, deep knowledge of the various traditions has suffered. Clooney challenges this trend by considering six classic Hindu and Christian texts dealing with ritual and law, catechesis and doctrine, and devotion and religious participation, showing how, in distinctive ways, such texts instruct, teach truth, and draw willing readers to participate in the realities they are learning. Through readings of these seminal scriptural and theological texts, he reveals the rewards of a more spiritually transformative mode of reading—and how individuals and communities can achieve it.

Horses are not indigenous to India. They had to be imported, making them expensive and elite animals. How then did Indian villagers who could not afford horses and often had never even seen a horse create such wonderful horse stories and brilliant visual images of horses? In Winged Stallions and Wicked Mares, Wendy Doniger, called ""the greatest living mythologist,"" examines the horse's significance throughout Indian history from the arrival of the Indo-Europeans, followed by the people who became the Mughals (who imported Arabian horses) and the British (who imported thoroughbreds and Walers). Along the way, we encounter the tensions between Hindu stallion and Arab mare traditions, the imposition of European standards on Indian breeds, the reasons why men ride mares to weddings, the motivations for murdering Dalits who ride horses, and the enduring myth of foreign horses who emerge from the ocean to fertilize native mares.

Christian philosophy" is commonly regarded as an oxymoron, philosophy being thought incompatible with the assumptions and conclusions required by religious faith. According to this way of thinking, philosophy and theology must forever remain distinct.In From Theology to Theological Thinking, Jean-Yves Lacoste takes a different approach. Stepping back from contemporary philosophical concerns, Lacoste—a leading figure in the philosophy of religion—looks at the relationship between philosophy and theology from the standpoint of the history of ideas. He notes in particular that theology and philosophy were not considered separate realms until the high Middle Ages, this distinction being a hallmark of the modern era that is coming to an end. Lacoste argues that the intellectual task before us now is to work in the frontier region between or beyond these domains, work he identifies as "the task of thinking."With this argument, Lacoste resets our understanding of Western Christian thought, contending that a new way of thinking that is at once philosophical and theological will be the lasting discourse of Christianity.