St. Augustine’s Press

This work studies hope as a phenomenon that both reveals and belongs to our status of being human. To understand that status, we must understand what it means to hope, which profoundly surpasses both psychological wish or desire and the “merely religious” belief in salvation. The author looks at hope in all its concrete manifestation: He examines works of art, some of which depict hope in unflattering terms as delusional, while others see it as dangerous and elusive; he examines the work of Kant, who saw hope as among the three interests of reason itself (the others being cognition and morality); he examines false hope as that which confuses intensity of desire for a specific boon as an actual cause of the boon; he points to the metaphors of hope (light and darkness as congruents of revealing/concealing; or the two forms of light itself: illumination, or hope for, versus radiation, or hope in (to trust).

James Rhodes’ Plato is a playwright. And a mystic. In his famous “Seventh Letter” Plato had stated that the essence of his thought couldn’t be put into writing and hence he hadn’t done so. This is the self-interpretation of a mystic, Rhodes concludes. But then, two eminent questions arise: Why, then, did Plato write at all? And, how have his writings—his dialogues—to be understood, that is to be read?

Stanley Rosen completed The Language of Love in the early 1970s, but the manuscript was put aside and only rediscovered in 2013, the year before his death. The Language of Love is an interpretation of the Phaedrus that was meant to follow and complete Rosen’s Symposium commentary. Only two articles have been previously published. Rosen’s frequent references to the central passages and second half of the Phaedrus were more important in pointing up the importance of his absent full interpretation of the dialogue.

Losing the Good Portion: Why Men Are Alienated from Christianity explores the causes and consequences of the almost millennium-old disparity between the participation of lay men and lay women in the churches of Western Christianity. Podles considers both the anecdotal and statistical evidence for the lack of men: sermons, church rolls, censuses, and sociological analyses.

In a statement published for Paul Cobley’s edition of Realism for the 21st Century. A John Deely Reader, Umberto Eco wrote that “John Deely has not only paid attention to the Second Scholasticism but also to the first one”. In the present book, Deely goes one step further, by establishing the continuity of the Latin Age as a whole. He shows how the Latin thinkers demonstrated the presuppositions and created the framework of critical thought that made possible and inevitable the turn to science in the modern sense. 

David Ramsay Steele, PhD, is a libertarian writer with a powerful underground reputation for producing caustic, entertaining, knowledgeable, and surprising arguments, often violently at odds with conventional thinking. For the first time, some of Dr. Steele’s “greatest hits” have been brought together in an anthology of provocative essays on a wide range of topics. The essays are divided into two parts, “More Popular than Scholarly” and “More Scholarly than Popular.” 

The Pilgrimage of Philosophy: A Festschrift for Charles E. Butterworth intends to introduce readers to the work of Charles E. Butterworth, and thereby to introduce students to Medieval Islamic political philosophy, of which Butterworth is one of the world’s most prominent scholars. In a wider sense, the Festschrift introduces its readers to the current debates on Medieval Islamic political philosophy, related as they are to the questions of the relationship between Islam and Christianity, the Medieval to the Modern world, and reason and revelation

This book tries to return to the first obligation of the Christian, that of worshipping God. It argues that contemporary Christian thought and practice, insofar as they are moved away from the center, usually in the name of social action or ecology, have changed the essential meaning and purpose of human life in the Christian tradition.

The concept of nature has drawn criticism from many quarters, including the natural sciences, ethics, metaphysics and theology. In these essays, distinguished thomistic philosophers and theologians seek to recover nature for their disciplines. The volume contains extensive treatment of nature’s much disputed role in ethics, as well as its importance for the philosophy of science (including biology), philosophical anthropology, metaphysics, the philosophy of art, theology and other areas.

Savrola is Winston Churchill’s first major literary effort and his only full-length work of fiction. Published in 1900, the novel’s subtitle, A Tale of the Revolution in Laurania, reflects the story’s modern political focus. Laurania, a long-established republic, is subjected to the autocratic rule of President Antonio Molara, a former general who has become known as the Dictator. Savrola, the man of the multitude, leads the democratic effort to restore the political liberties of the people. When the register of eligible electors is mutilated and the popular franchise compromised, a riot breaks out and the stage is set for a fight to the death between Molara and Savrola over who will rule Laurania. General Molara enlists the assistance of his beautiful wife, Lucile, to undermine Savrola’s influence with the people. But Lucile falls in love with Savrola, who is equally moved by the beauty and charm of the First Lady. As is indicated by the last chapter’s title, “Life’s Compensations,” all ends well in Laurania. After the violent troubles of the revolution, Molara is dead, Lucile and Savrola are united, and the Mediterranean republic returns to peace and prosperity.

After a long life with Shakespeare, seeing, reading, studying, playing, and teaching the works, Michael Platt has bequeathed to after-livers an appreciation of some of the many wonders of Shakespeare. Seven discerned here are: first, how vast his learning is; second, how witty in expression, how rich in thought, and inventive in coinage his language; third, that he is the first poet ever to write both comedy and tragedy, and beyond that, history, thus making him the English Aristophanes, Sophocles, and Thucydides; fourth, that, unlike his great poetic predecessors, he presents life without the presence of the gods or God and yet, though hidden, everywhere Christian teachings illuminate life; fifth, that he so abundantly multiplies instances, so skillfully juxtaposes them, and so frames them with wisdom, that to understand him you must become philosophic; sixth, that each of his near nine hundred characters is so himself, speaking like no other, that we marvel how a man is is what he is like others, and yet who he is is utterly self-referential and seventh, though Shakespeare is invisible in his own works, like water in water, still in one brief run of words, he tells himself the secrets of all his artful life.

Watson’s book is the only study of solipsism by a professional philosopher, other than Santayana, in which solipsism is taken seriously as a threat to Modern Philosophy.

Pieper collects his contributions to radio programs and to a number of journals and periodicals. The book also includes a selection of notes and comments. The contributions fall into two main groups: the period which encompasses the immediate pre-war period as well as the war period itself, and the post-war period up to 1953.The reader becomes witness, first, to Pieper’s problems with the National Socialist regime and, second, to his problems with the ensuing challenges to religious life as it is exposed to increasing secularization.

Before the Second Vatican Council, America’s Catholics operated largely as a coherent voting bloc, usually in connection with the Democratic Party. Their episcopal leaders generally spoke for Catholics in political matters; at least, where America’s bishops asserted themselves in public affairs there was little audible dissent from the faithful.

This book presents a correspondence between two friends who disagree about how to answer the question, “What does it mean to be a Christian?” Crosby argues that Christians understand themselves as hearing a definitive word of revelation spoken by God and intended for all human beings. But Betty sees Christianity as one of several options, usually the preferred way for those born in the faith, but no more unique or special than Hinduism or Buddhism.