Böcker utgivna av University of Notre Dame Press

Freedom and Tradition in Hegel stands at the intersection of three vital currents in contemporary ethics: debates over philosophical anthropology and its significance for ethics, reevaluations of tradition and modernity, and a resurgence of interest in Hegel. Thomas A. Lewis engages these three streams of thought in light of Hegel's recently published Vorlesungen uber die Philosophie des Geistes. Drawing extensively on these lectures, Lewis addresses an important lacuna in Hegelian scholarship by first providing a systematic analysis of Hegel's philosophical anthropology and then examining its fundamental role in Hegel's ethical and religious thought.

Examines Yeats's relationship with the warring discourses of British cultural imperialism and Irish nationalism during Ireland's transition from colony to partially independent nation. This work identifies the core features of Yeats's aesthetic program through readings of central poems and plays in the Yeats canon.

In Patristics and Catholic Social Thought: Hermeneutical Models for a Dialogue, Brian Matz argues that scholars and proponents of the modern Catholic social tradition can gain from the use of ancient texts for contemporary socioethical formation. Although it is impossible to expect a one-to-one correspondence between the social ideas of early church theologians, such as Augustine, and those of modern Catholic social thought, this book offers four hermeneutical models that will facilitate a fruitful dialogue between the two worlds. The result is a challenge to modern Christian ethicists to think more deeply about their work in light of the perspective of those who trod a similar path centuries ago. Matz first examines an "e;authorial intent"e; hermeneutical model, as articulated in the philosophies of Friedrich Schleiermacher and Wilhelm Dilthey. The second is a "e;distanciation"e; model, relying on the thought of Hans-Georg Gadamer and Paul Ricoeur. The third is a "e;normativity of the future"e; model, so named by its proponents, Reimund Bieringer and Mary Elsbernd. The fourth is a "e;new intellectual history"e; model, which relies on contemporary literary-critical theories. In a series of case studies, Matz applies each model to two early Christian sermons on the parable of Lazarus and the Rich Man and, in so doing, illustrates that each one draws out different social ideas. Although each model ultimately bears fruit for Catholic social thought today, Matz concludes that the "e;normativity of the future"e; model is the one best suited to a productive use of early Christian texts in contemporary Catholic social thought.

Designed to help electronic literature move into the classroom, this book addresses its major genres, the challenges it poses to traditional literary theory, and the complex and compelling issues at stake. It develops a theoretical framework for understanding how electronic literature draws on the print tradition.

In this compelling study of two seventeenth-century female mystics, Bo Karen Lee examines the writings of Anna Maria van Schurman and Madame Jeanne Guyon, who, despite different religious formations, came to similar conclusions about the experience of God in contemplative prayer. Van Schurman was born into a Dutch Calvinist family and became a superb scriptural commentator before undergoing a dramatic religious conversion and joining the Labadist community, a Pietistic movement. Guyon was a French layperson whose thought would be identified with Quietism-a spiritual path that was looked upon with suspicion both by the French Catholic Church and by Rome. Lee analyzes and compares the themes of self-denial and self-annihilation in the writings of these two mystics. In van Schurman's case, the focus is on the distinction between scholastic knowledge of God and the intima notitia Dei accessible only by radical self-denial. In Guyon's case, it is on the union with God that is accessible only through a painful self-annihilation. For both authors, Lee demonstrates that the desire for enjoyment of God plays an important role as the engine of the soul's progress away from self-centeredness. The appendices offer facing Latin and English translations of two letters by van Schurman and a selection from her Eukleria.

Throughout Western civilization, animals have decorated heraldic shields, populated medieval manuscripts, and ornamented baroque pottery. Animals have also been our companions, our correctives, and our ciphers as humanity has represented and addressed issues of authority, cultural strife, and self-awareness as theological, moral, and social beings. In The Wisdom of Animals: Creatureliness in Early Modern French Spirituality, Catharine Randall traces two threads of thought that consistently appear in a number of early modern French texts: how animals are used as a means for humans to explore themselves and the meaning of existence; and how animals can be subjects in their own right. In her accessible, interdisciplinary study, Randall explores the link between philosophical and theological discussions of the nature and status of animals vis-a-vis the rest of existence, particularly humans. In doing so, she provides the early modern backdrop for the more frequently studied modern and postmodern notions of animality. Randall approaches her themes by way of French confessional and devotional literature, especially the works of Michel de Montaigne, Guillaume Salluste Du Bartas, St. Francois de Sales, and Guillaume-Hyacinthe Bougeant. From these, she elicits contrasting perspectives of animality: rational vs. mystical, representational vs. sacramental, religious vs. secular, and Protestant vs. Jesuit Catholic perspectives.

Solomon ibn Gabirol (1021-1058) was a Jewish philosopher and moralist. Hailed by scholars as one of the most important classics of Hebrew literature, his poem, ""Keter Malkhut"" (The Kingly Crown), employs the metaphor of a king in his palace to describe the relationship between humanity and God.

In White Elephants on Campus: The Decline of the University Chapel in America, 1920-1960, Margaret M. Grubiak persuasively argues, through a careful selection of case studies, that the evolution of the architecture of new churches and chapels built on campuses reveals the shifting and declining role of religion within the mission of the modern American university. According to Grubiak, during the first half of the twentieth century, university leaders tended to view architecture as a means of retaining religion within an increasingly scientific and secular university. Initially, the construction of large-scale chapels was meant to advertise religion's continued importance to the university mission. Lavish neo-Gothic chapels at historically Protestant schools, although counter to traditional Protestant imagery, were justified as an appeal to students' emotions. New cathedral-style libraries and classroom buildings also re-imagined a place for religion on campuses no longer tied to their founding religious denominations. Despite such attempts to reframe religion for the modern university, Grubiak shows that by the 1960s the architectural styles of new religious buildings had changed markedly. Postwar university chapels projected a less distinct image, with their small scale and intentionally nondenominational focus. By the mid-twentieth century, the prewar chapels had become "white elephants." They are beautiful, monumental buildings that nevertheless stand outside the central concerns of the modern American university. Religious campus architecture had lost its value in an era where religion no longer played a central role in the formation and education of the American student. "White Elephants on Campus is a provocative and engaging look at the university campus chapel in the twentieth century. The author skillfully combines social, educational, religious, and architectural history to illuminate a phenomenon neglected both by scholars and its intended users." --Peter W. Williams, emeritus, Miami University "In this important new book, Margaret Grubiak tells the fascinating story of how religion declined on twentieth-century American campuses and yet, at the same time, administrators persisted in building college chapels, including some of great size and striking architectural merit. This well-written and thoroughly researched account reveals much about American architecture but even more about the larger cultural retreat from Protestantism by the nation's intellectual elites. We have long needed such a study, and Grubiak has done a masterful job in presenting it." --W. Barksdale Maynard, Princeton University

In A Philosophy of the Unsayable, William Franke argues that the encounter with what exceeds speech has become the crucial philosophical issue of our time. He proposes an original philosophy pivoting on analysis of the limits of language. The book also offers readings of literary texts as poetically performing the philosophical principles it expounds. Franke engages with philosophical theologies and philosophies of religion in the debate over negative theology and shows how apophaticism infiltrates the thinking even of those who attempt to deny or delimit it. In six cohesive essays, Franke explores fundamental aspects of unsayability. In the first and third essays, his philosophical argument is carried through with acute attention to modes of unsayability that are revealed best by literary works, particularly by negativities of poetic language in the oeuvres of Paul Celan and Edmond Jabes. Franke engages in critical discussion of apophatic currents of philosophy both ancient and modern, focusing on Hegel and French post-Hegelianism in his second essay and on Neoplatonism in his fourth essay. He treats Neoplatonic apophatics especially as found in Damascius and as illuminated by postmodern thought, particularly Jean-Luc Nancy's deconstruction of Christianity. In the last two essays, Franke treats the tension between two contemporary approaches to philosophy of religion-Radical Orthodoxy and radically secular or Death-of-God theologies. A Philosophy of the Unsayable will interest scholars and students of philosophy, literature, religion, and the humanities. This book develops Franke's explicit theory of unsayability, which is informed by his long-standing engagement with major representatives of apophatic thought in the Western tradition.

In Mary's Bodily Assumption, Matthew Levering presents a contemporary explanation and defense of the Catholic doctrine of Mary's bodily Assumption. He asks: How does the Church justify a doctrine that does not have explicit biblical or first-century historical evidence to support it? With the goal of exploring this question more deeply, he divides his discussion into two sections, one historical and the other systematic. Levering's historical section aims to retrieve the rich Mariological doctrine of the mid-twentieth century. He introduces the development of Mariology in Catholic Magisterial documents, focusing on Pope Pius XII's encyclical Munificentissimus Deus of 1950, in which the bodily Assumption of Mary was dogmatically defined, and two later Magisterial documents, Vatican II's Lumen Gentium and Pope John Paul II's Redemptoris Mater. Levering addresses the work of the neo-scholastic theologians Joseph Duhr, Alois Janssens, and Reginald Garrigou-Lagrange before turning to the great theologians of the nouvelle theologie-Karl Rahner, Hans Urs von Balthasar, Louis Bouyer, Joseph Ratzinger-and their emphasis on biblical typology. Using John Henry Newman as a guide, Levering organizes his systematic section by the three pillars of the doctrine on which Mary's Assumption rests: biblical typology, the Church as authoritative interpreter of divine revelation under the guidance of the Holy Spirit, and the fittingness of Mary's Assumption in relation to the other mysteries of faith. Levering's ecumenical contribution is a significant engagement with Protestant biblical scholars and theologians; it is also a reclamation of Mariology as a central topic in Catholic theology.

Offers a feminist literary history of twentieth-century Irish America. This collection introduces the reader to the works of twelve contemporary Irish American women writers, some of whom are well known, such as Joyce Carol Oates, Alice McDermott, and Tess Gallagher, and some of whom are equally deserving of recognition.

A collection of speeches presented annually at the University of Notre Dame in honor of the assassinated Archbishop Romero of Salvador.

Robert L. Benson (1925-1996), professor of history at the University of California, Los Angeles, was one of the most learned and original medievalists of his generation. At his untimely death he left behind a considerable body of unpublished writings, many of which he had revised and refined and in some cases presented in lectures and at conferences over many years. The best and most significant of these previously unpublished writings are collected in this volume. The essays in Law, Rulership, and Rhetoric span Benson''s entire career from 1955 to 1994. They comprise a rich collection covering a vast range of topics in political, intellectual, legal, and ecclesiastical history, rhetoric, and historiography. Art historians will find the three essays on medieval images of rulership and medieval art valuable, and literary scholars will be interested in the essays on, among others, Boncompagno da Signa. The volume concludes with several occasional, historiographical essays, including a spirited defense of Ernst Kantorowicz against Norman Cantor and an entertaining talk on "the medievalist as literary hero." The volume begins with a brief biographical sketch and appreciation of Benson by Horst Fuhrmann.

The contributors to this book argue for a robust, frequently positive, often complex, relationship between Roman Catholicism and the Enlightenment.

Juan de Segovia (d. 1458), theologian, translator of the Qur'an, and lifelong advocate for the forging of peaceful relations between Christians and Muslims, was one of Europe's leading intellectuals. Today, however, few scholars are familiar with this important fifteenth-century figure. In this well-documented study, Anne Marie Wolf presents a clear, chronological narrative that follows the thought and career of Segovia, who taught at the University of Salamanca, represented the university at the Council of Basel (1431-1449), and spent his final years arguing vigorously that Europe should eschew war with the ascendant Ottoman Turks and instead strive to convert them peacefully to Christianity. What could make a prominent thinker, especially one who moved in circles of power, depart so markedly from the dominant views of his day and advance arguments that he knew would subject him to criticism and even ridicule? Although some historians have suggested that the multifaith heritage of his native Spain accounts for his unconventional belief that peaceful dialogue with Muslims was possible, Wolf argues that other aspects of his life and thought were equally important. For example, his experiences at the Council of Basel, where his defense of conciliarism in the face of opposition contributed to his ability to defend an unpopular position and where his insistence on conversion through peaceful means was bolstered by discussions about the proper way to deal with the Hussites, refined his arguments that peaceful conversion was prefereable to war. Ultimately Wolf demonstrates that Segovia's thought on Islam and the proper Christian stance toward the Muslim world was consistent with his approach to other endeavors and with cultural and intellectual movements at play throughout his career.

In Imitatio Christi: The Poetics of Piety in Early Modern England, Nandra Perry explores the relationship of the traditional devotional paradigm of imitatio Christi to the theory and practice of literary imitation in early modern England. While imitation has long been recognized as a central feature of the period's pedagogy and poetics, the devotional practice of imitating Christ's life and Passion has been historically regarded as a minor element in English Protestant piety. Perry reconsiders the role of the imitatio Christi not only within English devotional culture but within the broader culture of literary imitation. She traces continuities and discontinuities between sacred and secular notions of proper imitation, showing how imitation worked in both contexts to address anxieties, widespread after the Protestant Reformation, about the reliability of "e;fallen"e; human language and the epistemological value of the body and the material world.The figure of Sir Philip Sidney-Elizabethan England's premier defender of poetry and internationally recognized paragon of Christian knighthood-functions as a nexus for Perry's treatment of a wide variety of contemporary literary and religious genres, all of them concerned in one way or another with the ethical and religious implications of imitation. Throughout the Elizabethan and early Stuart periods, the Sidney legacy was appropriated by men and women, Catholics and Protestants alike, making it an especially useful vehicle for tracing the complicated relationship of imitatio Christi to the various literary, confessional, and cultural contexts within and across which it often operated. Situating her project within a generously drawn version of the Sidney "e;circle"e; allows Perry to move freely across the boundaries that often delimit treatments of early modern English piety. Her book is a call for renewed attention to the imitation of Christ as a productive category of literary analysis, one that resists overly neat distinctions between Catholic and Protestant, sacred and secular, literary art and cultural artifact.

In Jalos, USA, Alfredo Mirande explores migration between the Mexican town of Jalostotitlan, Jalisco, and Turlock, California, and shows how migrants retain a primal identity with their community of origin. The study examines how family, gender, courtship, religion, and culture promote a Mexicanized version of the "e;American Dream"e; for la gente de Jalos. After introducing traditional theories of migration and describing a distinctly circular migration pattern between Jalos and Turlock, Mirande introduces a model of transnationalism. Residents move freely back and forth across the border, often at great risk, adopting a transnational village identity that transcends both the border and conventional national or state identities. Mirande's findings are based on participant observation, ethnographic field research, and captivating in-depth personal interviews conducted on both sides of the border with a wide range of respondents. To include multiple perspectives, Mirande conducts focus group interviews with youth in Jalos and Turlock, as well as interviews with priests and social service providers. Together, these data provide both a rich account of experiences as well as assessments of courtship practices and problems faced by contemporary migrants. Jalos, USA is written in an accessible style that will appeal to students and scholars of Latino and migration studies, policy makers, and laypersons interested in immigration, the border, and transnational migration.

In this collection Kevin Hart grieves the passing of his father, while continuing his unique interlacing of the spiritual and the sensuous. These poems are dual in nature and inspiration, embracing the pain and passion of humanity at the same time as they evoke the immanence of God in the world.

This work considers a number of established viewpoints concerning the ""good life"". It defends the divine-preference theory of value as opposed to a divine-command theory of right and wrong.

Adventures in Philosophy at Notre Dame recounts the fascinating history of the University of Notre Dame's Department of Philosophy, chronicling the challenges, difficulties, and tensions that accompanied its transition from an obscure outpost of scholasticism in the 1940s into one of the more distinguished philosophy departments in the world today. Its author, Kenneth Sayre, who has been a faculty member for over five decades, focuses on the people of the department, describing what they were like, how they got along with each other, and how their personal predilections and ambitions affected the affairs of the department overall. The book follows the department's transition from its early Thomism to the philosophical pluralism of the 1970s, then traces its drift from pluralism to what Sayre terms "e;professionalism,"e; resulting in what some perceive as a severance from its Catholic roots by the turn of the century. Each chapter includes an extensive biography of an especially prominent department member, along with biographical sketches of other philosophers arriving during the period it covers. Central to the story overall are the charismatic Irishmen Ernan McMullin and Ralph McInerny, whose interaction dominated affairs in the department in the 1960s and 1970s, and who continued to play major roles in the following decades. Philosophers throughout the English-speaking world will find Adventures in Philosophy at Notre Dame essential reading. The book will also appeal to readers interested in the history of the University of Notre Dame and of American higher education generally.

In Catholic Progressives in England after Vatican II, Jay P. Corrin traces the evolution of Catholic social and theological thought from the end of World War II through the 1960s that culminated in Vatican Council II. He focuses on the emergence of reformist thinking as represented by the Council and the corresponding responses triggered by the Church's failure to expand the promises, or expectations, of reform to the satisfaction of Catholics on the political left, especially in Great Britain. The resistance of the Roman Curia, the clerical hierarchy, and many conservative lay men and women to reform was challenged in 1960s England by a cohort of young Catholic intellectuals for whom the Council had not gone far enough to achieve what they believed was the central message of the social gospels, namely, the creation of a community of humanistic socialism. This effort was spearheaded by members of the English Catholic New Left, who launched a path-breaking journal of ideas called Slant. What made Slant revolutionary was its success in developing a coherent philosophy of revolution based on a synthesis of the "e;New Theology"e; fueling Vatican II and the New Left's Marxist critique of capitalism. Although the English Catholic New Left failed to meet their revolutionary objectives, their bold and imaginative efforts inspired many younger Catholics who had despaired of connecting their faith to contemporary social, political, and economic issues. Corrin's analysis of the periodical and of such notable contributors as Terry Eagleton and Herbert McCabe explains the importance of Slant and its associated group within the context of twentieth-century English Catholic liberal thought and action.

"e;Coffey does a masterful job of situating Leon Harmel-his life, his work, his ideology-in the context of French political and social turmoil in the last third of the nineteenth century. More than a Catholic paternalist, Harmel created a model 'earthly paradise' for his workers, drawing on principles of utopian socialism to give labor control over the factory environment. Harmel's effort to lay the groundwork for class conciliation drew praise even from leading Socialists, and his legacy continues in the contemporary world. Coffey's extraordinary synthesis of scholarly works on social, gender, and labor history is as impressive as her original archival research, making this book an important resource for any historian of France or of social issues. Beautifully written, it is also a great pleasure to read."e; -Elinor Accampo, University of Southern California

This text explores the intersection of the questions: ""What is human being?"", ""What is language?"" and ""What is theology?"" The text seeks to answer them by investigating problems that arise when modes of thought disagree on the relationship between experience, language and theological inquiry.