Anthropology--the study of man--is unlike every other study because humans are its subject. And because we are its subject we cannot manage the philosophic and emotional distance necessary to see clearly. Unable to stand apart from ourselves to comprehend our own truth, we are compelled to assume things about ourselves that we cannot prove. In a word, anthropology begins in faith. Lloyd Sandelands approaches the anthropological quest for God by comparing the faiths of modern social science and of the Christian church. Sandelands describes the social scientific faith articulated by Hume, Kant, Rousseau, Schopenhauer among others, as an imagined state of nature that sees the individual as solitary, self-sufficient, and contented. By contrast, the Christian faith unites us as male and female persons in one flesh before God. The challenge in the author's view is to decide which faith to build our lives upon. Sandelands poses questions about the basic terms of human study--what is a person, and what is society?--and how do the different metaphysics of science and Church lead to different anthropologies? A worthwhile anthropology must address the questions of what constitutes human freedom, desire, and the nature of the good. Comparing the answers given by science and by the church, he finds that the one paradoxically denies freedom, denies want, and denies the good, while the other affirms freedom, affirms want, and affirms the good. Between these two anthropologies he finds there is but one true study of man. A companion to Sandelands' Man and Nature in God, his most recent book, An Anthropological Defense of God attempts to establish that an anthropology in God succeeds where an anthropology in science fails. Such success is measured not only by its ideas and findings about man, but even more by its wisdom in teaching us how to live.

Contemporary American life is tinged with dissatisfaction. Increased wealth and comfort and technological advances have not made individuals happier or society more companionable. Today Americans marry later or not at all, and they fail at marriage as often as they succeed. Man and Nature in God is a story of contemporary American decadence, a grim tale of our flagging relation to nature, a tale confirmed at the center of our sexual lives. Sandelands grounds his critique in a modern philosophical error. We have conflated a particular metaphysical outlook--the subjective standpoint of science--with our relationship, as humans, to nature. We fail to see that however much we may learn about nature by treating it as object to our subject, we cannot in this way learn what we most want and most need to know about nature and about ourselves. Answers to such questions as "How are we related to nature?" and "How are we to think and act truly in nature" continue to elude us.Cast as ideology by the "isms" of humanism, naturalism, and postmodernism, today's subjective standpoint has turned the question of truth into one question of politics. The unhappy result has been and continues to be a profound and deadly misunderstanding of nature as well as man, epitomized in contemporary American culture today. Taking this as his starting point, Sandelands suggests how we can save ourselves from our mortifying philosophical error, thereby claiming our true relation to nature, and reinvigorating our sexual lives. He identifies the need for a natural philosophy that takes God to be the starting point of self-understanding.Although the book is about philosophy, it is not only for the academic philosopher. Although it is about theology, it is not only for the theologian or student of religion. And although the book takes modern biological and social sciences to task, it is not only for biological and social scientists. Instead, Man and Nature in God is for everyone concerned about the dismal state of cultural life in America today.

Anthropology--the study of man--is unlike every other study because humans are its subject. And because we are its subject we cannot manage the philosophic and emotional distance necessary to see clearly. Unable to stand apart from ourselves to comprehend our own truth, we are compelled to assume things about ourselves that we cannot prove. In a word, anthropology begins in faith. Lloyd Sandelands approaches the anthropological quest for God by comparing the faiths of modern social science and of the Christian church.

Sandelands describes the social scientific faith articulated by Hume, Kant, Rousseau, Schopenhauer among others, as an imagined state of nature that sees the individual as solitary, self-sufficient, and contented. By contrast, the Christian faith unites us as male and female persons in one flesh before God. The challenge in the author's view is to decide which faith to build our lives upon. Sandelands poses questions about the basic terms of human study--what is a person, and what is society?--and how do the different metaphysics of science and Church lead to different anthropologies?

A worthwhile anthropology must address the questions of what constitutes human freedom, desire, and the nature of the good. Comparing the answers given by science and by the church, he finds that the one paradoxically denies freedom, denies want, and denies the good, while the other affirms freedom, affirms want, and affirms the good. Between these two anthropologies he finds there is but one true study of man.

A companion to Sandelands' "Man and Nature in God," his most recent book, "An Anthropological Defense of God" attempts to establish that an anthropology in God succeeds where an anthropology in science fails. Such success is measured not only by its ideas and findings about man, but even more by its wisdom in teaching us how to live.

Contemporary American life is tinged with dissatisfaction. Increased wealth and comfort and technological advances have not made individuals happier or society more companionable. Today Americans marry later or not at all, and they fail at marriage as often as they succeed. Man and Nature in God is a story of contemporary American decadence, a grim tale of our flagging relation to nature, a tale confirmed at the center of our sexual lives. Sandelands grounds his critique in a modern philosophical error. We have conflated a particular metaphysical outlook--the subjective standpoint of science--with our relationship, as humans, to nature. We fail to see that however much we may learn about nature by treating it as object to our subject, we cannot in this way learn what we most want and most need to know about nature and about ourselves. Answers to such questions as "How are we related to nature?" and "How are we to think and act truly in nature" continue to elude us.

Cast as ideology by the "isms" of humanism, naturalism, and postmodernism, today's subjective standpoint has turned the question of truth into one question of politics. The unhappy result has been and continues to be a profound and deadly misunderstanding of nature as well as man, epitomized in contemporary American culture today. Taking this as his starting point, Sandelands suggests how we can save ourselves from our mortifying philosophical error, thereby claiming our true relation to nature, and reinvigorating our sexual lives. He identifies the need for a natural philosophy that takes God to be the starting point of self-understanding.

Although the book is about philosophy, it is not only for the academic philosopher. Although it is about theology, it is not only for the theologian or student of religion. And although the book takes modern biological and social sciences to task, it is not only for biological and social scientists. Instead, "Man and Nature in God" is for everyone concerned about the dismal state of cultural life in America today.

Sex is a theoretical puzzle because it is much older than we are. A primary fact of biology, sex has defined society from nearly the beginning of life on earth, and as a result we cannot see its effects in our lives in evolutionary comparisons with near primate or mammalian relatives. Sex is a puzzle, too, because it is often misconstrued in social science. It is not, as many social scientists believe, a mere feature of a person, like hair or skin color. Rather it is a part played in the life of the species. This propensity to view sex as a personal feature has kept social science from seeing how sex figures in the social life of the species.

"Male and Female in Social Life" presents a theoretical framework to describe how sex (the division of our species between male and female) brings life and order to society. It argues that sex is the mainspring of social life and it tells us the most about social dynamics and forms. The book centers on five chapters that describe four "moments" of human social life. Following an introduction, chapter 2 begins with the first moment of social life-"unity" of the species. Chapter 3 examines the second moment of social life-"division" of the species. Chapter 4, citing play of the sexes as the third moment, shows that sex is the main play of the species and thereby the main basis of social life. Chapters 5 and 6 describe the fourth moment-"order" of the species, which includes the most basic arrangements of human society, including female mate choice, male contest, female care of the young, sorority and fraternity, family and bureaucratic organization. These later chapters present a three-part theory of social order based on the play of the sexes, while then offering evidence in support of this theory by showing how disruptions and distortions in the play of the sexes in the recent history of the United States have brought compensating changes in social life. The book concludes with a summary of the book's main points and with directions for further inquiry.

The volume raises thoughtful, long overdue questions about current trends in our culture that minimize or efface sex differences. It will be of interest to academics both in the social sciences and in the humanities while at the same time appealing to a more general audience.

Despite the significant contributions of Durkheim, Freud, Kroeber, Mead, Asch, Giddens, and others, social science remains uncertain about its founding idea of society. There is little certainty about what, if anything, is created when people come together in a romantic pair, a family, a club, a work team, a business corporation, or a nation state, which only leads to important philosophical problems for social scientists and practitioners. Feeling and Form in Social Life shows how a vigorous and practical science of society can be built. Drawing in part from the philosophy of Susanne Langer, Lloyd Sandelands reveals human societies to be forms of life known intuitively as feelings of a whole rather than as observed interactions of persons. These feelings, which are personal and subjective, are made public and objective by the uniquely human capacity for artistic abstraction. Through art, people turn invisible feelings and forms of society into visible objects and performances that can be shared and studied scientifically. The book brings this idea of society to life with diverse examples of social feelings and forms expressed in a stadium chant, folk dance, gift ritual, tree symbols, photograph, and organization chart. Sandelands concludes with a powerful discussion of the implications of this idea for expanding the scope of social science and for resolving its persistent underlying confusions.

The Nuptial Mind is about the coincident decadence of mind and sexuality in American society today, particularly on the university campus. Lloyd E. Sandelands argues that this decadence owes to a contemporary blindness to the theological precept expressed in Biblical revelation that God created Man in His image, as "male and female in one flesh." The book advances the "nuptial hypothesis" that the human mind reaches its greatest heights of creative realism when its male and female aspects are integrated in the image of God. The Nuptial Mind explores the theology of the body outlined by the Catholic Church.

The study of man today is divided in three ways that it should not be: between the humanities and the social sciences, between natural and metaphysical philosophy, and between faith and reason. This book bridges these three divides to build toward an integrated understanding of human being that begins with the revealed truths of Christian faith. Because its humanism draws upon diverse fields of art, anthropology, psychology, philosophy, and theology, the book should be of interest to scholars and students of all kinds. And because its humanism is all about us, the book should interest be of interest to anyone who happens to be human.

What is it to be truly human at work? Why do so many people today ache to be more human at work? In this book, Lloyd E. Sandelands unites the metaphysics of Aristotle and Aquinas and the social teachings of the Catholic Church to describe how business leaders can help people in their organizations become more truly and fully human. Being at Work is a much-needed marriage of metaphysical philosophy and managerial common sense.

In many parts of today's global economy, the moral foundations of society are being tested by a business culture that is given to the good of business owners, rather than the good of the human person and society. The widening gulf between business economics and ethics begs for a vigorous response informed by what is best in the human spirit. This places a responsibility upon business people that calls to faith for perspective. God and Mammon discusses the ages-old, but ever-new conflict between God and Mammon in business. These seven chapters speak of the need for God in business today. Together, the chapters of this book build toward a comprehensive ethic of business administration. God and Mammon finds that business today needs to serve the human person, who is a creative being in the image of God.