A thought-provoking contribution to the renaissance of interest in Bergson, this study brings him to a new generation of readers. Ansell-Pearson contends that there is a Bergsonian revolution, an upheaval in philosophy comparable in significance to those that we are more familiar with, from Kant to Nietzsche and Heidegger, that make up our intellectual modernity. The focus of the text is on Bergson's conception of philosophy as the discipline that seeks to 'think beyond the human condition'. Not that we are caught up in an existential predicament when the appeal is made to think beyond the human condition; rather that restricting philosophy to the human condition fails to appreciate the extent to which we are not simply creatures of habit and automatism, but also organisms involved in a creative evolution of becoming. Ansell-Pearson introduces the work of Bergson and core aspects of his innovative modes of thinking; examines his interest in Epicureanism; explores his interest in the self and in time and memory; presents Bergson on ethics and on religion, and illuminates Bergson on the art of life.

This is the first translation into English of Marsilio Ficino's De Christiana religione, a text first written in Latin in 1474, the year after its author's ordination in the Roman Catholic Church. On the Christian Religion is this Florentine humanist's attempt to lay out the history of the religion of Christ, the Logos ("Word" or "Reason"), in accordance with the doctrines of ancient philosophy. The work -focuses on how Christ in his pre-incarnate form was revealed as much to certain ancient pagan sages and prophets as to those of the Old Testament, and how both groups played an equal role in foreshadowing the ultimate fulfilment of all the world's religions in Christianity. The first part elucidates the history of the prisca theologia - the ancient theology - a single natural religion shared by the likes of Zoroaster, Hermes Trismegistus, Orpheus, Aglaophemus, Pythagoras, and Plato, and how it was fulfilled by Christ's Incarnation and the spread of his Church through his apostles. The second part of the work, however, constitutes a series of attacks against the ways in which the books of the Old Testament were variously interpreted by Islamic and, more importantly, Jewish sages who threatened Ficino's own Christological interpretations of Scripture. This new English translation includes an introduction that situates the text within the broader scope of Ficino's intellectual activity and historical context. The book allows us to encounter a more nuanced image of Ficino, that of him as a theologian, historian, and anti-Jewish, anti-Islamic, anti-pagan polemicist.

Movement, smell, vision, and other perceptual experiences are ways of thinking and orienting ourselves in the world. And yet the appeal to experience as resource for theology, though a significant shift in contemporary scholarship, has seldom received nuanced investigation. How do embodied differences like gender, race, disability, and sexuality highlight theological analysis and connect to perceptual experience and theological imagination? In Meaning in Our Bodies, Heike Peckruhn offers historical and cultural comparisons, showing how sensory experience may order normalcy, social status, or communal belonging. Ultimately, she argues that scholars who appeal to the importance of bodily experiences need to acquire a robust and nuanced understanding of how sensory perceptions and interactions are cultural and theological acts of making meaning.

The key question this volume addresses is 'how does Bonhoeffer's thought help to re(dis)cover the doctrine of Christ's two natures and one person and understand and renew it in its significance for a modern post-metaphysical and secular world?' The volume takes a fresh look at Dietrich Bonhoeffer's Christology and brings it into a fruitful dialogue with current Christological debates. In a multi-perspectival, pluralistic world, Bonhoeffer's thinking offers a productive basis for conceptually incorporating the openness required for this task into academic theology. Bonhoeffer's theology offers a starting point for the recovery of a productive Christology that reflects the plurality of the globalized world, as Bonhoeffer's Christology begins precisely with this integration into worldly reality, whereby the world is understood in its plurality and polyphony. In this way, he characterizes his enterprise as follows: "What keeps gnawing at me is the question, what is Christianity, or who is Christ actually for us today" (DBWE 8, 362). Accordingly, it opens itself up not only to inner-Christian discussion but also to non-Christian worldviews, from which a basic ethical demand follows.