Integrated Truth and Existential Phenomenology: A Thomistic Response to Iconic Anti-Realists in Science relates an existential phenomenology to modal reasoning. By this reasoning, rooted in a consciousness of phenomena in themselves, a Thomistic realism is advanced wherein scientific inquiry yields objective truth and presupposes a causal principle. This principle, as an inferably true modality, strictly implies a first cause. And this cause as a supreme norm, causally created human nature as it ought to be. So with no naturalistic fallacy, a naturalistic ethics is inferred from our psycho-biological nature that also informs art and politics. Politics, as the institutionalization of ethics, is inferable from ethical prescriptions that are as certifiably true as the descriptions of science that inform it.

What would you do if you only had only thirty days to live? What if that time was shortened to twenty-four hours-or even one hour?

You can't control the amount of time you have left, but you can control how you spend that time. Timothy J. Brill, a pilot, philosopher, and adventure seeker, examines the nature of existence and humanity in a series of essays, considering how you can prevent fear from dominating your life, avoid being a victim by seeking answers, recognize the detrimental nature of feelings of entitlement, and stand up for what is right.

We live in a world of increasing isolation, self-delusion and hatred, where any moral voice is labeled as a freak. We only live an illusion of freedom, and we need a new worldview that promotes the dignity of every person and all of creation.

Join Tim as he explores how to create this new worldview with a spirit of charity, love, and, most importantly, a whole new attitude.

Bernard Lonergan (1904-84) is acknowledged as one of the most significant philosopher-theologians of the 20th century. Lonergan, Meaning and Method in many ways complements Andrew Beards' previous book on Lonergan, Insight and Analysis (Bloomsbury, 2010). Andrew Beards applies Lonergan's thought and brings it into critical dialogue and discussion with other contemporary philosophical interlocutors, principally from the analytical tradition. He also introduces themes and arguments from the continental tradition, as well as offering interpretative analysis of some central notions in Lonergan's thought that are of interest to all who wish to understand the importance of Lonergan's work for philosophy and Christian theology. Three of the chapters focus upon areas of fruitful exchange and debate between Lonergan's thought and the work of three major figures in current analytical philosophy: Nancy Cartwright, Timothy Williamson and Scott Soames. The discussion also ranges across such topics as meaning theory, metaphilosophy, epistemology, philosophy of science and aesthetics.

For generations, early Franciscan thought has been widely regarded as unoriginal: a mere attempt to systematize the longstanding intellectual tradition of Augustine in the face of the rising popularity of Aristotle. This volume brings together leading scholars in the field to undertake a major study of the major doctrines and debates of the so-called Summa Halensis (1236-45), which was collaboratively authored by the founding members of the Franciscan school at Paris, above all, Alexander of Hales, and John of La Rochelle, in an effort to lay down the Franciscan intellectual tradition or the first time. The contributions will highlight that this tradition, far from unoriginal, laid the groundwork for later Franciscan thought, which is often regarded as formative for modern thought. Furthermore, the volume shows the role this Summa played in the development of the burgeoning field of systematic theology, which has its origins in the young university of Paris. This is a crucial and groundbreaking study for those with interests in the history of western thought and theology specifically.

The Re-enchantment of the World is a philosophical exploration of the role of art and religion as sources of meaning in an increasingly material world dominated by science. Gordon Graham takes as his starting point Max Weber's idea that contemporary Western culture is marked by a "disenchantment of the world"--the loss of spiritual value in the wake of religion's decline and the triumph of the physical and biological sciences. Relating themes in Hegel, Nietzsche, Schleiermacher, Schopenhauer, and Gadamer to topics in contemporary philosophy of the arts, Graham explores the idea that art, now freed from its previous service to religion, has the potential to re-enchant the world. In so doing, he develops an argument that draws on the strengths of both "analytical" and "continental" traditions of philosophical reflection.
The opening chapter examines ways in which human lives can be made meaningful as a background to the debates surrounding secularization and secularism. Subsequent chapters are devoted to painting, literature, music, architecture, and festival with special attention given to Surrealism, 19th-century fiction, James Joyce, the music of J. S. Bach and the operas of Wagner. Graham concludes that that only religion properly so called can "enchant the world," and that modern art's ambition to do so fails.