For thousands of years philosophers and theologians have grappled with the problem of evil. Traditionally, evil has been seen as a weakness of sorts: the evil person is either ignorant (does not know the wrong being done), or weak-willed (is incapable of doing the right thing). But in the most horrifying acts of evil (the Holocaust, ethnic cleansing, terrorism, serial murder, etc.), the perpetrators are resolute, deliberate, and well aware of the pain they are causing. There has never been a better time to re-open this most difficult of questions, and to inquire whether any helpful resources exist within our intellectual legacy. David Roberts has done just this. In taking up the problem of evil as it is uniquely found in the work of the Danish philosopher, Soren Kierkegaard, Roberts has uncovered a framework that at last allows the notion of radical evil to be properly articulated. His book traces the sources of Kierkegaard's conception from its background in the work of Kant and Schelling, and painstakingly details the matrix of issues that evolved into Kierkegaard's own solution. Kierkegaard's psychological understanding of evil is that it arises out of despair - a despair that can become so vehement and ferocious that it lashes out at existence itself. Starting from this recognition, and drawing on Kierkegaard's view of the self, Roberts shows how the despairing self can become strengthened and intensified through a conscious and free choice against the Good. This type of radical evil is neither ignorant nor weak.

The Book of Baruch is a Bible pseudepigrapha; a deuterocanonical work attributed to Baruch ben Neriah, the scribe of the prophet Jeremiah. The Assumption of Moses is a Jewish apocryphal work concerning hidden prophecies that Moses revealed to Joshua prior to the latter inheriting his leadership of the ancient Jews. Together these works constitute typical examples of popular Biblical texts which are extra-canonical; most Christian and Jewish groups do not regard their contents as true. Their origins are definitively proven to be several centuries after the time they purport to be from. However, theological scholars have expressed some interest, particularly given the time and context of the writing; being as these pseudepigrapha are old texts, they themselves carry value. This edition contains a lengthy, explanatory introduction by W. O. E. Oesterley, and the well-regarded translations of Bible scholars R. H. Charles (for Baruch) and William John Ferrar (for Moses).

Themistius' (4th century CE) paraphrase of Aristotle's Metaphysics 12 is the earliest surviving complete account of this seminal work. Despite leaving no identifiable mark in Late Antiquity, Themistius' paraphrase played a dramatic role in shaping the metaphysical landscape of Medieval Arabic and Hebrew philosophy and theology. Lost in Greek, and only partially surviving in Arabic, its earliest full version is in the form of a 13th century Hebrew translation. In this volume, Yoav Meyrav offers a new critical edition of the Hebrew translation and the Arabic fragments of Themistius' paraphrase, accompanied by detailed philological and philosophical analyses. In doing so, he provides a solid foundation for the study of one of the most important texts in the history of Aristotelian metaphysics.

Al-Ghazali (1058-1111 CE) is arguably one of the most influential thinkers in the history of Islam and his writings have received greater scholarly attention in the West than those of any other Muslim scholar. This study explores and important dimension of his thought that has not yet been fully examined, namely, his polemical engagement with the Ismailis of the Fatimid and early Alamut periods. Al-Ghazali's debate with the Ismailis constitutes an important chapter in the history of Muslim thought and this book also explores the wider intellectual and political significance of this encounter, and especially the light it sheds on the central tensions and questions of the age in which al-Ghazali lived.

This is a revised edition of John Milbank's masterpiece, which sketches the outline of a specifically theological social theory.
The "Times Higher Education Supplement" wrote of the first edition that it was "a tour de force of systematic theology. It would be churlish not to acknowledge its provocation and brilliance."
Brings this classic work up-to-date by reviewing the development of modern social thought.
Features a substantial new introduction by Milbank, clarifying the theoretical basis for his work.
Challenges the notion that sociological critiques of theology are 'scientific'.
Outlines a specifically theological social theory, and in doing so, engages with a wide range of thinkers from Plato to Deleuze.
Written by one of the world's most influential contemporary theologians and the author of numerous books.

Jewish Philosophy for the Twenty-First Century encourages contemporary Jewish thinkers to reflect on the meaning of Judaism in the modern world by connecting these reflections to their own personal biographies. In so doing, it reveals the complexity of Jewish thought in the present moment. The contributors reflect on a range of political, social, ethical, and educational challenges that face Jews and Judaism today and chart a path for the future. The results showcase how Jewish philosophy encompasses the methodologies and concerns of other fields such as political theory, intellectual history, theology, religious studies, anthropology, education, comparative literature, and cultural studies. By presenting how Jewish thinkers address contemporary challenges of Jewish existence, the volume makes a valuable contribution to the humanities as a whole, especially at a time when the humanities are increasingly under duress for being irrelevant.

al-Radd al-jamil attributed to al-Ghazali (d. 1111) is the most extensive and detailed refutation of the divinity of Jesus by a Muslim author in the classical period of Islam. Since the discovery of the manuscript in the 1930's scholars have debated whether the great Muslim theologian al-Ghazali was really the author. This is a new critical edition of the Arabic text and the first complete English translation. The introduction situates this work in the history of Muslim anti-Christian polemical writing. Mark Beaumont and Maha El Kaisy-Friemuth argue that this refutation comes from an admirer of al-Ghazali who sought to advance some of his key ideas for an Egyptian audience.

Thomas F. Torrance, Professor Emeritus of Christian Dogmatics at the University of Edinburgh, is perhaps the most prominent theolgian to have taken seriously the challenge posed to theology by the natural sciences. He has constructed a thoroughly Christian model for interaction between the two disciplines, a model which does not begin from pure philosophical presuppositions but from the theological heart of the Christian Church: the incarnation. This book offers a clear and thorough overview of Torrance's insights into the theology - science dialogue. At the same time it presents a critical study of Torrance's Christological model, evaluating its significance for the relationship between theology and science.