Integralism is the application to the temporal, political order of the full implications of the revelation of man's supernatural end in Christ and of the divinely established means by which it is to be attained. These implications are identified by means of the philosophia perennis exemplified in the fundamental principles of St Thomas Aquinas. Since the first principle in moral philosophy is the last end, and man's last end cannot be known except by revelation, it is only by accepting the role of handmaid of theology that political philosophy can be adequately constituted. Integralism: A Manual of Political Philosophy is a handbook for those who seek to understand the consequences of this integration of faith and reason for political, economic and individual civic life. It will also serve as a scholastic introduction to political philosophy for those new to the subject. Each chapter finishes with a list of the principal theses proposed.

When our smartphones distract us, much more is at stake than a momentary lapse of attention. Our use of smartphones can interfere with the building-blocks of meaningfulness and the actions that shape our self-identity. By analyzing social interactions and evolving experiences, Roholt reveals the mechanisms of smartphone-distraction that impact our meaningful projects and activities. Roholt's conception of meaning in life draws from a disparate group of philosophers - Susan Wolf, John Dewey, Hubert Dreyfus, Martin Heidegger, and Albert Borgmann. Central to Roholt's argument are what Borgmann calls focal practices: dinners with friends, running, a college seminar, attending sporting events. As a recurring example, Roholt develops the classification of musical instruments as focal things, contending that musical performance can be fruitfully understood as a focal practice. Through this exploration of what generates meaning in life, Roholt makes us rethink the place we allow smartphones to occupy in the everyday. But he remains cautiously optimistic. This thoughtful, needed interrogation of smartphones shows how we can establish a positive role for technologies within our lives.

Robin George Collingwood (1889-1943) was one of the most important philosophers of the 20th century, with his work spanning theory of knowledge, metaphysics, philosophy of art, philosophy of history, and social and political philosophy. The full range and reach of Collingwood's philosophical thought is covered by Peter Skagestad in this study. Following Collingwood's education and his Oxford career, Skagestad considers his relationship with prominent Italian philosophers Croce and De Ruggiero and the British idealists. Taking Collingwood's publications in order, he explains under what circumstances they were produced and the reception of his work by his contemporaries and by posterity, from Religion and Philosophy (1916) and Speculum Mentis (1923) to the posthumously published The Idea of History (1946). Featuring full coverage of Collingwood's philosophy of art, Skagestad also considers his argument, in response to A. J. Ayer, that metaphysics is the historical study of absolute presuppositions. Most importantly, Skagestad reveals how relevant Collingwood is today, through his concept of barbarism as a perceptive diagnosis of totalitarianism and his prescient warning of the rise of populism in the 21st century.

This book compiles James L. Cox's most important writings on a phenomenology of Indigenous Religions into one volume, with a new introduction and conclusion by the author. Cox has consistently exemplified phenomenological methods by applying them to his own field studies among Indigenous Religions, principally in Zimbabwe and Alaska, but also in Australia and New Zealand. Included in this collection are his articles in which he defines what he means by the category 'religion' and how this informs his precise meaning of the classification 'Indigenous Religions'. These theoretical considerations are always illustrated clearly and concisely by specific studies of Indigenous Religions and their dynamic interaction with contemporary political and social circumstances. This collection demonstrates the continued relevance of the phenomenological method in the study of religions by presenting the method as dynamic and adaptable to contemporary social contexts and as responsive to intellectual critiques of the method.