The Maimonides Review of Philosophy and Religion is an annual collection of double-blind peer-reviewed articles, which seeks to provide a broad international arena for an intellectual exchange of ideas between the disciplines of philosophy, theology, religion, cultural history, and literature and to showcase their multifarious junctures within the framework of Jewish studies.

When Michael Walzer's Spheres of Justice was published ten years ago, the front page of The New York Times Book Review hailed the work as "an imaginative alternative to the current debate over distributive justice". Now in Thick and Thin, Walzer revises and extends his arguments in Spheres of Justice, framing his ideas about justice, social criticism, and national identity in light of the new political world that has arisen in the past decade. Walzer focuses on two different but interrelated kinds of moral argument: maximalist and minimalist, thick and thin, local and universal. According to Walzer the first, thick type of moral argument is culturally connected, referentially entangled, detailed, and specific; the second, or thin type, is abstract, ad hoc, detached, and general. Thick arguments play the larger role in determining our views about domestic justice and in shaping our criticism of local arrangements. Thin arguments shape our views about justice in foreign places and in international society. The book begins with an account of minimalist argument, then examines two uses of maximalist arguments, focusing on distributive justice and social criticism. Walzer then discusses minimalism with a qualified defense of self-determination in international society, and concludes with a discussion of the (divided) self capable of this differentiated moral engagement. Walzer's highly literate and fascinating blend of philosophy and historical analysis will appeal not only to those interested in the polemics surrounding Spheres of justice but also to intelligent readers who are more concerned with getting the arguments right.

In his philosophical reflections on the art of lingering, acclaimed cultural theorist Byung-Chul Han argues that the value we attach today to the vita activa is producing a crisis in our sense of time. Our attachment to the vita activa creates an imperative to work which degrades the human being into a labouring animal, an animal laborans. At the same time, the hyperactivity which characterizes our daily routines robs human beings of the capacity to linger and the faculty of contemplation. It therefore becomes impossible to experience time as fulfilling. Drawing on a range of thinkers including Heidegger, Nietzsche and Arendt, Han argues that we can overcome this temporal crisis only by revitalizing the vita contemplativa and relearning the art of lingering. For what distinguishes humans from other animals is the capacity for reflection and contemplation, and when life regains this capacity, this art of lingering, it gains in time and space, in duration and vastness. With his hallmark ability to bring the resources of philosophy and cultural theory to bear on the conditions of modern life, Byung-Chul Han's meditation on time will interest a wide readership in cultural theory, philosophy and beyond.

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.

Over the past few decades, a growing number of studies have highlighted the importance of the 'School of Salamanca' for the emergence of colonial normative regimes and the formation of a language of normativity on a global scale. According to this influential account, American and Asian actors usually appear as passive recipients of normative knowledge produced in Europe. This book proposes a different perspective and shows, through a knowledge historical approach and several case studies, that the School of Salamanca has to be considered both an epistemic community and a community of practice that cannot be fixed to any individual place. Instead, the School of Salamanca encompassed a variety of different sites and actors throughout the world and thus represents a case of global knowledge production. Contributors are: Adriana Alvarez, Virginia Aspe, Marya Camacho, Natalie Cobo, Thomas Duve, Jose Luis Egio, Dolors Folch, Enrique Gonzalez Gonzalez, Lidia Lanza, Esteban Llamosas, Osvaldo R. Moutin, and Marco Toste.