On October 14, 1953, Pope Pius XII presided over the dedication of the new Pontifical North American College seminary on the Janiculum Hill above Saint Peter’s Basilica. Nearly one hundred years had passed since the seminary’s founding, and the Pope considered the new campus’ completion “a stronger flame of hope for the Church in the United States of America and in the world.” Devotion to the Holy Father, the grace of priestly ordination, and a solid training in the Church’s teachings were the three treasures that young men trained at the “NAC” brought back with them to the United States as priests. In this follow-up to Father Robert McNamara’s monumental work, The American College in Rome, 1855–1955, Monsignor Stephen M. DiGiovanni advances the history of the College over the next quarter century. The American students in the 1950s were not the same as those who had lived in the old seminary during the previous century. The world was very different after numerous revolutions, social upheavals, and two world wars. Other forces were at work as well, including some changes just beginning to take place in American society, which would become radically and publicly manifest on American university and seminary campuses during the next decades—even in Rome. If prior to the Second Vatican Council everything was clear and regimented, then during and after the Council less and less was clear-cut or well-defined on the “Hill of Janus.” In fact, few could have predicted the aggiornamento or “updating” that was on the horizon that would profoundly reshape, for better or worse, the NAC and its future priests.
On October 14, 1953, Pope Pius XII presided over the dedication of the new Pontifical North American College seminary on the Janiculum Hill above Saint Peter’s Basilica. Nearly one hundred years had passed since the seminary’s founding, and the Pope considered the new campus’ completion “a stronger flame of hope for the Church in the United States of America and in the world.” Devotion to the Holy Father, the grace of priestly ordination, and a solid training in the Church’s teachings were the three treasures that young men trained at the “NAC” brought back with them to the United States as priests. In this follow-up to Father Robert McNamara’s monumental work, The American College in Rome, 1855–1955, Monsignor Stephen M. DiGiovanni advances the history of the College over the next quarter century. The American students in the 1950s were not the same as those who had lived in the old seminary during the previous century. The world was very different after numerous revolutions, social upheavals, and two world wars. Other forces were at work as well, including some changes just beginning to take place in American society, which would become radically and publicly manifest on American university and seminary campuses during the next decades—even in Rome. If prior to the Second Vatican Council everything was clear and regimented, then during and after the Council less and less was clear-cut or well-defined on the “Hill of Janus.” In fact, few could have predicted the aggiornamento or “updating” that was on the horizon that would profoundly reshape, for better or worse, the NAC and its future priests.
As in most efforts, the influence of personalities is an important factor, sometimes overlooked. The re-opening of the Pontifical North American College in Rome, and the building of the new College atop the Janiculum Hill, both works soon after the end of hostilities of World War II, are no exceptions. The personalities involved were large: Pope Pius XII; Francis Cardinal Spellman, Archbishop of New York; Dennis Cardinal Dougherty, Archbishop of Philadelphia; Edward Cardinal Mooney, Archbishop of Detroit; Samuel Cardinal Stritch, Archbishop of Chicago; Count Enrico Galeazzi, Papal and College architect; Francesco Silvestri, College lawyer and Bishop Martin J. OConnor, the College Rector. And it is simply my self appointed goal to help set the record straight about Martin J. OConnor and his greatest work as the second founder of the Pontifical North American College.
Uncommon Valor is a look into the formation and operation of an advanced Special Forces recon company during the Vietnam War. Code-named the Studies and Observations Group, SOG was the most covert U.S. military unit in its time and contained only volunteers from such elite units as the Army's Green Berets, Navy SEALs, and Air Force Air Commandos. SOG warriors operated in small teams, going behind enemy lines in Laos and Cambodia and along the Ho Chi Minh Trail, tasked with performing special reconnaissance, sabotaging North Vietnamese Army ammunition, attempting to rescue downed U.S. pilots, and other black ops missions. During that time, Forward Operating Base-2's (FOB-2's) recon company became the most highly decorated unit of the Vietnam War, with five of its men earning the Medal of Honor and eight earning the Distinguished Service Cross-America's second highest military award for valor. Purple Hearts were earned by SOG veterans at a pace unparalleled in American wars of the twentieth century, with casualties at times exceeding 100 percent. One, Bob Howard, was wounded on fourteen different occasions, received eight Purple Hearts, was written up after three different missions for the Medal of Honor, and emerged from Vietnam as the most highly decorated soldier since World War II's Audie Murphy.
Hegel on Being provides an authoritative treatment of Hegel's entire logic of being. Stephen Houlgate presents the Science of Logic as an important and neglected text within Hegel's oeuvre that should hold a more significant place in the history of philosophy. In the Science of Logic, Hegel set forth a distinctive conception of the most fundamental forms of being through ideas on quality, quantity and measure. Exploring the full trajectory of Hegel's logic of being from quality to measure, this two-volume work by a preeminent Hegel scholar situates Hegel's text in relation to the work of Plato, Aristotle, Descartes, Spinoza, Kant, and Frege. Volume I: Quality and the Birth of Quantity in Hegel's 'Science of Logic' covers all material on the purpose and method of Hegel's dialectical logic and charts the crucial transition from the concept of quality to that of quantity, as well as providing an original account of Hegel's critique of Kant's antinomies across two chapters.
Hegel on Being provides an authoritative treatment of Hegel's entire logic of being. Stephen Houlgate presents the Science of Logic as an important and neglected text within Hegel's oeuvre that should hold a more significant place in the history of philosophy. In the Science of Logic, Hegel set forth a distinctive conception of the most fundamental forms of being through ideas on quality, quantity and measure. Exploring the full trajectory of Hegel's logic of being from quality to measure, this two-volume work by a preeminent Hegel scholar situates Hegel's text in relation to the work of Plato, Aristotle, Descartes, Spinoza, Kant, and Frege. Volume II: Quantity and Measure in Hegel's 'Science of Logic' continues the discussion of Hegel's logic of being and considers all aspects of quantity and measure in his logic, including his basic categories of being, writings on calculus, philosophy of mathematics, as well as a comparative study of Hegel and Frege's approach to logic.
Large anthology includes work by 58 poets. Extensive, but general, introduction. Poets arranged chronologically from Josâe Martâi to Marjorie Agosâin. Volume includes few surprises and relatively few women. Bilingual format. Many translators; great fluctuation in quality. For detailed discussion of translations, see Charles Tomlinson in Times Literary Supplement, May 9, 1997; and Eliot Weinberger in Sulfur, 40, Spring 1997"--Handbook of Latin American Studies, v. 58.
The Renaissance studiolo was a space devoted in theory to private reading. The most famous studiolo of all was that of Isabella d'Este, marchioness of Mantua. This work explores the function of the mythological image within a Renaissance culture of collectors.
Averroes on Intellect provides a detailed analysis of the Muslim philosopher Averroes (Ibn Rushd)'s notorious unicity thesis -- the view that there is only one separate and eternal intellect for all human beings. It focuses directly on Averroes' arguments, both from the text of Aristotle's De Anima and, more importantly, his own philosophical arguments in the Long Commentary on the De Anima. Stephen Ogden defends Averroes' interpretation of De Anima using a combination of Greek, Arabic, Latin, and contemporary sources. Yet, Ogden also insists that Averroes is not merely a 'commentator' but an incisive philosopher in his own right. The author thus reconstructs and analyzes Averroes' two most significant independent philosophical arguments, the Determinate Particular Argument and the Unity Argument. Alternative ancient and medieval views are also considered throughout, especially from two important foils before and after Averroes, namely, Avicenna (Ibn Sina) and Thomas Aquinas. Aquinas' most famous and penetrating arguments against the unicity thesis are also addressed. Finally, Ogden considers Averroes' own objections to broader metaphysical views of the soul like Avicenna's and Aquinas', which agree with him on several key points including the immateriality of the intellect and the individuation of human souls by matter, while still diverging on the number and substantial nature of the intellect. The central goal of this book is to provide readers with a single study of Averroes' most pivotal arguments on intellect, consolidating and building on recent scholarship and offering a comprehensive case for his unicity thesis in the wider context of Aristotelian epistemology and metaphysics.
Bryan Reardon (1928-2009) was one of the most important and influential figures in the revival of scholarly interest in the Greek novel and ancient fiction in the last quarter of the twentieth century. His organisation of the first International Conference on the Ancient Novel (ICAN) at Bangor, North Wales, in 1976 was a landmark in the field and an inspiration to the organisers of subsequent ICANs, from which Ancient Narrative itself sprang. As editor of Collected Ancient Greek Novels (University of California Press 1989; second edition 2008), he made the Greek novels accessible to a wider readership and won a place for them in university syllabuses across the English-speaking world. This volume contains twenty essays by leading scholars of ancient fiction, who were all pupils, colleagues or close friends of Bryan Reardon, in memory of his scholarship, energy, guidance and humanity. They cover a range of topics including ancient literary theory and the conceptualisation of fiction, discussion of individual novels (Chariton, Longus, Iamblichus, Achilles Tatius, and Apuleius) and novelistic texts (a papyrus fragment of a lost novel, and Philostratus' Life of Apollonius), the afterlife of the ancient novel (in a Renaissance commentary on Roman law, in a seventeenth-century essay on the origin of the novel, and in a seventeenth-century series of paintings in a French château), and a speculative reconstruction of the morning after the end of Heliodorus' novel. The title of the volume commemorates two of Bryan Reardon's most important books: Courants littéraires grecs des IIe et IIIe siècles après J.-C. (Paris 1971) and The Form of Greek Romance (Princeton 1991); and the photograph of Aphrodisias on the front cover is a tribute to his critical edition of Chariton (2004).
This title was first published in 2000. Applying the new perspectival method of interpreting Kant he expounded in earlier works, Palmquist examines a broad range of Kant's philosophical writings to present a fresh view of his thought on theology, religion, and religious experience.
This second edition concentrates on various philosophers and theologians from the medieval Arabian, Jewish, and Christian worlds. It principally centers on authors such as Abumashar, Saadiah Gaon and Alcuin from the eighth century and follows the intellectual developments of the three traditions up to the fifteenth-century Ibn Khaldun, Hasdai Crescas and Marsilio Ficino. The spiritual journeys presuppose earlier human sources, such as the philosophy of Plato, Aristotle, Plotinus, and Porphyry and various Stoic authors, the revealed teachings of the Jewish Law, the Koran and the Christian Bible. The Fathers of the Church, such as St. Augustine and Gregory the Great, provided examples of theology in their attempts to reconcile revealed truth and man’s philosophical knowledge and deserve attention as pre-medieval contributors to medieval intellectual life. Avicenna and Averroes, Maimonides and Gersonides, St. Thomas Aquinas and St. Bonaventure, stand out in the three traditions as special medieval contributors who deserve more attention. This second edition of Historical Dictionary of Medieval Philosophy and Theology contains a chronology, an introduction, appendixes, and an extensive bibliography. The dictionary section has over 300 cross-referenced entries on important persons, events, and concepts that shaped medieval philosophy and theology. This book is an excellent resource for students, researchers, and anyone wanting to know more about medieval philosophy and theology.
Stephen Gaukroger presents an original account of the development of empirical science and the understanding of human behaviour from the mid-eighteenth century. Since the seventeenth century, science in the west has undergone a unique form of cumulative development in which it has been consolidated through integration into and shaping of a culture. But in the eighteenth century, science was cut loose from the legitimating culture in which it had had a public rationale as a fruitful and worthwhile form of enquiry. What kept it afloat between the middle of the eighteenth and the middle of the nineteenth centuries, when its legitimacy began to hinge on an intimate link with technology? The answer lies in large part in an abrupt but fundamental shift in how the tasks of scientific enquiry were conceived, from the natural realm to the human realm. At the core of this development lies the naturalization of the human, that is, attempts to understand human behaviour and motivations no longer in theological and metaphysical terms, but in empirical terms. One of the most striking feature of this development is the variety of forms it took, and the book explores anthropological medicine, philosophical anthropology, the 'natural history of man', and social arithmetic. Each of these disciplines re-formulated basic questions so that empirical investigation could be drawn upon in answering them, but the empirical dimension was conceived very differently in each case, with the result that the naturalization of the human took the form of competing, and in some respects mutually exclusive, projects.
Does objectivity in the news media exist? In The Invention of Journalism Ethics Stephen Ward argues that, given the current emphasis on interpretation, analysis, and perspective, journalists and the public need a new theory of objectivity. He explores the varied ethical assertions of journalists over the past few centuries, focusing on the changing relationship between journalist and audience. This historical analysis leads to an innovative theory of pragmatic objectivity that enables journalists and the public to recognize and avoid biased and unbalanced reporting. Ward convincingly demonstrates that journalistic objectivity is not a set of absolute standards but the same fallible but reasonable objectivity used for making decisions in other professions and public institutions.
Stephen Holmes offers the reader a clear and thorough examination of the doctrine of Testament to the present day. Taking the late twentieth century revival of the doctrine of the Trinity as a context, doctrine from the biblical text to the present day. The book traces the exegetical and philosophical debates that led to the settling of the ecumenical doctrine of the Trinity in the fourth century, and then explores how this doctrine was developed, questioned and received throughout history.
Negotiating Transcultural Relations in the Early Modern Mediterranean is a study of transcultural relations between Ottoman Muslims, Christian subjects of the Venetian Republic, and other social groups in the sixteenth and seventeenth centuries. Focusing principally on Ottoman Muslims who came to Venice and its outlying territories, and using sources in Italian, Turkish and Spanish, this study examines the different types of power relations and the social geographies that framed the encounters of Muslim travelers. While Stephen Ortega does not dismiss the idea that Venetians and Ottoman Muslims represented two distinct communities, he does argue that Christian and Muslim exchange in the pre-modern period involved integrated cultural, economic, political and social practices. Ortega's investigation brings to light how merchants, trade brokers, diplomats, informants, converts, wayward souls and government officials from different communities engaged in similar practices and used comparable negotiation tactics in matters ranging from trade disputes, to the rights of male family members, to guarantees of protection. In relying on sources from archives in Venice, Istanbul and Simancas, the book demonstrates the importance of viewing Mediterranean history from a variety of perspectives, and it emphasizes the importance of understanding cross-cultural history as a negotiation between different social, cultural and institutional actors.
Palmquist’s Commentary provides the first definitive clarification on Kant’s Philosophy of Religion in English; it includes the full text of Pluhar’s translation, interspersed with explanations, providing both a detailed overview and an original interpretation of Kant’s work. Offers definitive, sentence-level commentary on Kant’s Religion within the Bounds of Bare Reason Presents a thoroughly revised version of Pluhar’s translation of the full text of Kant’s Religion, including detailed notes comparing the translation with the others still in use today Identifies most of the several hundred changes Kant made to the second (1794) edition and unearths evidence that many major changes were responses to criticisms of the first edition Provides both a detailed overview and original interpretation of Kant’s work on the philosophy of religion Demonstrates that Kant’s arguments in Religion are not only cogent, but have clear and profound practical applications to the way religion is actually practiced in the world today Includes a glossary aimed at justifying new translations of key technical terms in Religion, many of which have previously neglected religious and theological implications
Infinite Jest has been hailed as one the great modern American novels and its author, David Foster Wallace, who committed suicide in 2008, as one of the most influential and innovative authors of the past 20 years. Don DeLillo called Infinite Jest a “three-stage rocket to the future,” a work “equal to the huge, babbling spin-out sweep of contemporary life,” while Time Magazine included Infinite Jest on its list of 100 Greatest Novels published between 1923-2006. David Foster Wallace's Infinite Jest: A Reader's Guide was the first book to be published on the novel and is a key reference for those who wish to explore further. Infinite Jest has become an exemplar for difficulty in contemporary Fiction—its 1,079 pages full of verbal invention, oblique narration, and a scattered, nonlinear, chronology. In this comprehensively revised second edition, Burn maps Wallace's influence on contemporary American fiction, outlines Wallace's poetics, and provides a full-length study of the novel, drawing out the most important themes and ideas, before surveying Wallace's post-Infinite Jest output, including The Pale King.
The development of modern thought is traced through a sequence of accessible profiles of the most influential thinkers in every domain of intellectual endeavor since 1789 No major representative of post-Enlightenment thought escapes Trombley's attention in this history: the German idealists Kant, Fichte, Schelling, and Hegel; the utilitarians Bentham and Mill; the transcendentalists Emerson and Thoreau; Kierkegaard and the existentialists; founders of new fields of inquiry such as Weber, Durkheim, and C.S. Peirce; the analytic philosophers Russell, Moore, Whitehead, and Wittgenstein; political leaders from Mohandas K. Gandhi to Adolf Hitler; and—last but not least—the four shapers-in-chief of our modern world: the philosopher, historian, and political theorist Karl Marx; the naturalist Charles Darwin, proposer of the theory of evolution; Sigmund Freud, the father of psychoanalysis; and the theoretical physicist Albert Einstein, begetter of the special and general theories of relativity and founder of post-Newtonian physics. This book offers a crisp analysis of their key ideas, and in some cases a reevaluation of their importance as we proceed into the 21st century.
Hegel is one of the most important modern philosophers, whose thought influenced the development of existentialism, Marxism, pragmatism, hermeneutics, and deconstruction. Yet Hegel's central text, the monumental Science of Logic, still remains for most philosophers (both figuratively and literally) a firmly closed book. The purpose of The Opening of Hegel's Logic is to dispel the myths that surround the Logic and to show that Hegel's unjustly neglected text is a work of extraordinary subtlety and insight. Part One of The Opening of Hegel's Logic argues that the Logic provides a rigorous derivation of the fundamental categories of thought and contrasts Hegel's approach to the categories with that of Kant. It goes on to examine the historical and linguistic presuppositions of Hegel's self-critical, "presuppositionless" logic and, in the process, considers several signifi-cant criticisms of such logic advanced by Schelling, Feuerbach, Gadamer, and Kierkegaard. Separate chapters are devoted to the relation between logic and ontology in Hegel's Logic and to the relation between the Logic itself and the Phenomenology. Part Two contains the text - in German and English - of the first two chapters of Hegel's Logic, which cover such categories as being, becoming, something, limit, finitude, and infinity. Part Three then provides a clear and accessible commentary on these two chapters that both examines Hegel's arguments in detail and relates his insights to those of other philosophers, such as Descartes, Spinoza, Kant, Nietzsche, and Levinas. The Opening of Hegel's Logic aims to help students and scholars read Hegel's often formidably difficult text for themselves and discover the wealth of philosophical riches that it contains. It also argues that Hegel's project of a presuppositionless science of logic is one that deserves serious consideration today.
Stephen Holmes tells the saga of the Christian doctrine of God, hoping to provide some reflective distance on today's revival in Trinitarian studies. We witness the church's discovery of the doctrine from Scripture, its crucial patristic developments, its medieval and Reformation continuity and its fortunes since the advent of modernity.
Galileo Galilei, Christopher Columbus, and Gugliemo Marconi head the list of The Italian 100, which chronicles the lives of important Italians, past and present. Following the provocative approach of other successful "100" books, The Italian 100 offers informative and entertaining biographical profiles which explore the details and weigh the significance of the figure's achievements. Illustrated.
Stephen Darwall presents a series of essays that explore and extend the Second-Person Standpoints argument that central moral concepts are irreducibly second personal, entailing mutual accountability and the authority to address demands to one another (and ourselves). He illustrates the second-personal frameworks power to illuminate a wide variety of issues in moral, political, and legal philosophy. Section I concerns morality: its distinctiveness among normative concepts, the metaethics of bipolar obligations (owed to someone); the relation between moral obligations form and the substance of our obligations; whether the fact that an action is wrong is itself a reason against action (as opposed to simply entailing that sufficient moral reasons independently exist); and whether morality requires general principles or might be irreducibly particularistic. Section II consists of two essays on autonomy: one discussing the relation between Kants autonomy of the will and the right to autonomy, and another arguing that what makes an agents desires and will reason-giving is not the basis of internal practical reasons in desire, but the dignity of persons and shared second-personal authority. Section III focuses on the nature of authority and the law. Two essays take up Joseph Razs influential normal justification thesis and argue that it fails to capture authoritys second-personal nature, without which authority cannot create exclusionaryand preemptivereasons.The final two essays concern law.The first sketches the insights that a second-personal approach can provide into the nature of law and the grounds of distinctions between different parts of law.The second shows how a second-personal framework can be used to develop the civil recourse theory in the law of torts.
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