Francesco Petrarca (Petrarch, 1304–1374) is universally regarded as one of the greatest Italian poets and considered to be the "Father of Renaissance Humanism." Petrarch is best known for his poetry, and especially for his sonnets, composed in the vernacular Italian dialect of his homeland. But Petrarch was also the author of an extraordinary body of prose works in Latin, including numerous books, essays, and volumes of his letters, which, with Cicero as his model, he collected, edited, and preserved for posterity. Included among these Latin prose works is The Life of Solitude ( De vita solitaria), which Petrarch began during Lent of 1346, and then sent in 1366—after twenty years of reflection, addition, and correction—to its dedicatee. Book I contains an argument for why a life of solitude and contemplation is superior to a busy life of civic obligation and commerce. Book II contains a long enumeration of exemplars of the solitary life drawn from history and literature (and occasionally mythology). Included in Book II are provocative digressions on whether one has an obligation to serve a tyrant and on the failures of contemporary monarchs to recover the holy sites in the East. Petrarch's solitary life is not an apology for monastic solitude. On the contrary, it contains a strong defense of friendship, the pursuit of virtue, and the roles that both secular and religious literature and philosophy play in human flourishing. This updated edition of Jacob Zeitlin's 1924 English translation restructures and numbers the text to make it consistent with the best available scholarly editions of De vita solitaria. The volume includes a new introduction by Scott H. Moore, Associate Professor of Philosophy and Great Texts and Assistant Director of the University Scholars Program at Baylor University, which situates Petrarch and the text within the larger traditions of virtue ethics, renaissance humanism, and reflections on the solitary life.

Francesco Petrarca (Petrarch, 1304–1374) is universally regarded as one of the greatest Italian poets and considered to be the "Father of Renaissance Humanism." Petrarch is best known for his poetry, and especially for his sonnets, composed in the vernacular Italian dialect of his homeland. But Petrarch was also the author of an extraordinary body of prose works in Latin, including numerous books, essays, and volumes of his letters, which, with Cicero as his model, he collected, edited, and preserved for posterity. Included among these Latin prose works is The Life of Solitude ( De vita solitaria), which Petrarch began during Lent of 1346, and then sent in 1366—after twenty years of reflection, addition, and correction—to its dedicatee. Book I contains an argument for why a life of solitude and contemplation is superior to a busy life of civic obligation and commerce. Book II contains a long enumeration of exemplars of the solitary life drawn from history and literature (and occasionally mythology). Included in Book II are provocative digressions on whether one has an obligation to serve a tyrant and on the failures of contemporary monarchs to recover the holy sites in the East. Petrarch's solitary life is not an apology for monastic solitude. On the contrary, it contains a strong defense of friendship, the pursuit of virtue, and the roles that both secular and religious literature and philosophy play in human flourishing. This updated edition of Jacob Zeitlin's 1924 English translation restructures and numbers the text to make it consistent with the best available scholarly editions of De vita solitaria. The volume includes a new introduction by Scott H. Moore, Associate Professor of Philosophy and Great Texts and Assistant Director of the University Scholars Program at Baylor University, which situates Petrarch and the text within the larger traditions of virtue ethics, renaissance humanism, and reflections on the solitary life.

In this book, a group of prominent scholar-teachers meditate on how to read, in the context of a specifically Christian university or college education, some of the greatest texts of the Western tradition. Each author devotes himself or herself to a single text. In many cases, the authors have been reading, rereading, marking, ruminating, inwardly digesting, teaching, and discussing their text for several decades, so that they offer here a distillation of years of familiarity and reflection. The texts span nearly 3,000 years. They are pre-Christian, Christian, and post-Christian. Each kind of text - indeed, each individual text - offers its own special opportunities and challenges for Christian interpretation. From these diverse readings emerges a sense that these texts all belong to a single great tradition, one to which Christianity made and continues to make enormous contributions. Medieval Christian writers exploit and transform pagan texts, and post-Christian writers like Nietzsche and Joyce are often preoccupied with Christian themes. In one way or another all the texts are about what it is to be a human being and what a good human life might look like. Thus "common threads" bind one text to the next, creating countless resonances among them. The authors of the essays in this book all address the question, "How shall we read these texts from the vantage point of faith in God and Jesus Christ? Moreover, how shall we read them as members of a community with a common vision of the human good, aiming to nurture our students in that vision by reading with them some of the profoundest and most delightful things the human hand has penned?" As the Introduction suggests, the volume hopes to contribute to a renewal of the original intention of university education: to cultivate minds and hearts formed and informed by wisdom, the highest of intellectual goods.

Exploring the question of the place of religion in the modern nation-state, Scott H. Moore observes that the easy alliance between the modern liberal democracy and Christian faith in particular is showing some serious stress fractures. He offers an incisive analysis of the ways government, operating according to the ideals of a liberal democracy, has encroached on religious freedom and how the church, of both liberal and conservative leanings, has largely acquiesced. Moore offers a bracing critique of the limits of liberal democracy that calls for and points the way toward a more faithful engagement of Christians with public life--a participation that takes seriously the reality of the Christian church and both the private and public moral teachings of its Scriptures.