Michael H. McCarthy has carefully studied the writings of Bernard Lonergan (Canadian philosopher-theologian, 1904-1984) for over fifty years. In his 1989 book, The Crisis of Philosophy, McCarthy argued for the superiority of Lonergan's distinctive philosophical project to those of his analytic and phenomenological rivals. Now in Authenticity as Self-Transcendence: The Enduring Insights of Bernard Lonergan, he develops and expands his earlier argument with four new essays, designed to show Lonergan's exceptional relevance to the cultural situation of late modernity. The essays explore and appraise Lonergan's cultural mission: to raise Catholic philosophy and theology to meet the intellectual challenges and standards of his time.

Here is a lucid, accessible, and inspiring guide to the six perfections--Buddhist teachings about six dimensions of human character that require "perfecting": generosity, morality, tolerance, energy, meditation, and wisdom. Drawing on the Diamond Sutra, the Large Sutra on Perfect Wisdom, and other essential Mahayana texts, Dale Wright shows how these teachings were understood and practiced in classical Mahayana Buddhism and how they can be adapted to contemporary life in a global society. What would the perfection of generosity look like today, for example? What would it mean to give with neither ulterior motives nor naivete? Devoting a separate chapter to each of the six perfections, Wright combines sophisticated analysis with real-life applications. Buddhists have always stressed self-cultivation, the uniquely human freedom that opens the possibility of shaping the kind of life we will live and the kind of person we will become. For those interested in ideals of human character and practices of self-cultivation, The Six Perfections offers invaluable guidance."

Augustine and the Cure of Souls situates Augustine within the ancient philosophical tradition of using words to order emotions. Paul Kolbet uncovers a profound continuity in Augustine's thought, from his earliest pre-baptismal writings to his final acts as bishop, revealing a man deeply indebted to the Roman past and yet distinctly Christian. Rather than supplanting his classical learning, Augustine's Christianity reinvigorated precisely those elements of Roman wisdom that he believed were slipping into decadence. In particular, Kolbet addresses the manner in which Augustine not only used classical rhetorical theory to express his theological vision, but also infused it with theological content. This book offers a fresh reading of Augustine's writings-particularly his numerous, though often neglected, sermons-and provides an accessible point of entry into the great North African bishop's life and thought.

Susannah Ticciati explores Augustine's scriptural interpretation, as well as the ways in which he understands the character of signs in theory. The book explores Augustine's scriptural world via three case studies, each geared towards the healing of a particular modern opposition. The three, interrelated, modern oppositions are rooted in an insufficient semiotic worldview. Ticciati argues they contribute to the alienation of the modern reader not only from Augustine's scriptural world, but more generally from the scriptural world as habitation. Examining the ways in which the therapy for our modern day semiotic illiteracy can be found in the 5th-6th-century Augustine, Ticciati brings close readings of Augustine to bear on significant concerns of our own day: specifically, our modern alienations from the rich world of Scripture.

Although Pseudo-Dionysius was, after Aristotle, the author whom Thomas Aquinas quoted most frequently, surprisingly little attention has been paid to the role of this Neoplatonist thinker in the formation of Aquinas' philosophy. Fran O'Rourke's book is the only available work that investigates the pervasive influence of Pseudo-Dionysius on Aquinas, while at the same time examining the latter's profound originality. Central themes discussed by O'Rourke include knowledge of the absolute, existence as the first and most universal perfection, the diffusion of creation, the hierarchy of creatures, and their return to God as final end. O'Rourke devotes special attention to the Neoplatonist element in Aquinas' notion of "being" as intensity or degree of perfection. He also considers the relation of being and goodness in light of Aquinas' nuanced reversal of Dionysius' theory of the primacy of the good, and Aquinas' arguments for the transcendental nature of goodness.

Matthias Smalbrugge compares modern images to plays without a script: while they appear to refer to a deeper identity or reality, it is ultimately the image itself that truly matters. He argues that our modern society of images is the product of a destructive tendency in the Christian notion of the image in general, and Augustine of Hippo's in particular. This insight enables him to decode our current 'scripts' of image. As we live in an increasingly visual culture, we are constantly confronted with images that seem to exist without a deeper identity or reality - but did this referential character really get lost over time? Smalbrugge first explores the roots of the modern image by analysing imagery, what it represents, and its moral state within the framework of Platonic philosophy. He then moves to the Augustinian heritage, in particular the Soliloquies, the Confessions and the Trinity, where he finds valuable insights into images and memory. He explores within the trinitarian framework the crossroads of a theology of grace and a theology based on Neoplatonic views. Smalbrugge ultimately answers two questions: what happened to the referential character of the image, and can it be recovered?

Since 2004, the violent conflict between Thai Buddhists and Malay Muslims has caused more than 7,500 deaths and 13,000 injuries in the southern border provinces of Thailand. This will be the first collection published in English to give voice to those who have rebounded from these profound personal tragedies to demand justice and peace.The ethnic and religious separatist insurgency in the southern provinces of Thailand is complex. Ninety to ninety-five percent of Thai citizens are Buddhists. In the southernmost provinces, however, Muslims are in the majority-yet they are governed by the Buddhist Thai capital in the north. In 2006 and 2014, the Thai government went through separate coups, resulting in differing policies to address this problem in the south, including a National Culture Act to promote "Thai-ness" throughout the country. In the south, this has resulted in a repressive and corrupt police force and military raids on Muslim villages, provoking the burning of schools and other symbols of Thai government, bombings, and even the killing of teachers and monks. The narratives collected here, primarily from women, testify that although the violence has been generated from both sides of the Buddhist/Muslim divide, the actions undertaken by armed forces of the Thai Buddhist state-including repressive violence and torture-have served as a catalyst for increased Muslim insurgency. These contributions reveal the fundamental problem of how a minority people can fully belong within a state that has insisted on religious, cultural, and linguistic homogenization.