The "New York Times"-bestselling author of "God's Politics" reinvigorates America's hope for the future, offering a roadmap to rediscover the nation's moral center and providing the inspiration and a concrete plan to change today's politics.

Ours is an age full of desires but impoverished in its understanding of where those desires lead-an age that claims mastery over the world but also claims to find the world as a whole absurd or unintelligible. In The Vision of the Soul, James Matthew Wilson seeks to conserve the great insights of the western tradition by giving us a new account of them responsive to modern discontents. The western- or Christian Platonist- tradition, he argues, tells us that man is an intellectual animal, born to pursue the good, to know the true, and to contemplate all things in beauty. Wilson begins by reconceiving the intellectual conservatism born of Edmund Burke's jeremiad against the French Revolution as an effort to preserve the West's vision of man and the cosmos as ordered by and to beauty. After defining the achievement of that vision and its tradition, Wilson offers an extended study of the nature of beauty and the role of the fine arts in shaping a culture but above all in opening the human intellect to the perception of the form of reality. Through close studies of Theodor W. Adorno and Jacques Maritain, he recovers the classical vision of beauty as a revelation of truth and being. Finally, he revisits the ancient distinction between reason and story-telling, between mythos and logos, in order to rejoin the two. Story-telling is foundational to the forms of the fine arts, but it is no less foundational to human reason. Human life in turn constitutes a specific kind of form-a story form. The ancient conception of human life as a pilgrimage to beauty itself is one that we can fully embrace only if we see the essential correlation between reason and story and the essential convertibility of truth, goodness and beauty in beauty. By turns a study in fundamental ontology, aesthetics, and political philosophy, Wilson's book invites its readers to a renewal of the West's intellectual tradition.

Robert Crumb (b. 1943) read widely and deeply a long roster of authors including Robert Louis Stevenson, Charles Dickens, J. D. Salinger, Jack Kerouac, William S. Burroughs, and Allen Ginsberg, as well as religious classics including biblical, Buddhist, Hindu, and Gnostic texts. Crumb's genius, according to author David Stephen Calonne, lies in his ability to absorb a variety of literary, artistic, and spiritual traditions and incorporate them within an original, American mode of discourse that seeks to reveal his personal search for the meaning of life. R. Crumb: Literature, Autobiography, and the Quest for Self contains six chapters that chart Crumb's intellectual trajectory and explore the recurring philosophical themes that permeate his depictions of literary and biographical works and the ways he responds to them through innovative, dazzling compositional techniques. Calonne explores the ways Crumb develops concepts of solitude, despair, desire, and conflict as aspects of the quest for self in his engagement with the book of Genesis and works by Franz Kafka, Jean-Paul Sartre, the Beats, Charles Bukowski, and Philip K. Dick, as well as Crumb's illustrations of biographies of musicians Jelly Roll Morton and Charley Patton. Calonne demonstrates how Crumb's love for literature led him to attempt an extremely faithful rendering of the texts he admired while at the same time highlighting for his readers the particular hidden philosophical meanings he found most significant in his own autobiographical quest for identity and his authentic self.

This second of a two-volume work provides a new understanding of Western subjectivity as theorized in the Augustinian Rule. A theopolitical synthesis of Antiquity, the Rule is a humble, yet extremely influential example of subjectivity production. In these volumes, Jodra argues that the Classical and Late-Ancient communitarian practices along the Mediterranean provide historical proof of a worldview in which the self and the other are not disjunctive components, but mutually inclusive forces. The Augustinian Rule is a culmination of this process and also the beginning of something new: the paradigm of the monastic self as protagonist of the new, medieval worldview. In the previous volume, Jodra gave us the Mediterranean backstory to Augustine's Rule. In this volume two, he develops his solution to socialism, through a kind of Augustinian communitarianism for today, in full. These volumes therefore restore the unity of the Hellenistic and Judaic world as found by the first Christians, proving that the self and the other are two essential pieces in the construction of our world.