The introduction by Merold Westphal sets the scene: Two books, two visions of philosophy, two friends and sometimes colleagues.... Modernity and Its Discontents is a debate between Caputo and Marsh in which each upheld their opposing philosphical positions by critical modernism and post-modernism. The book opens with a critique of each debater of the other's previous work. With its passionate point-counterpoint form, the book recalls the philosphical dialogues of classical times, but the writing style remains lucid and uncluttered. Taking the failure of Englightenment ideals as their common ground, the debaters challenge each other's ideas on the nature of post-foundationalist critique. At the core of the argument lies the timely question of the role that each person can play in creating a truly humane society.

Although this book derives its inspiration and model from Descartes' Meditations and Husserl's Cartesian Meditations, it attempts to overcome Cartesianism conceived as individualistic, reflective, apodictic, presuppositionless self-recovery. Instead, contends Professor Marsh, the isolated, individualistic, brougeois ego gives way to the social, communal, post-bourgeois self: wordly, linguistic, historical, practical, and critical. The book attempts to overcome Cartesianism both in content and in form. In content, Marsh argues, the social self replaces the isolated ego; this he attempts to establish through a series of chapters progressively expanding their scope and social context. Beginning with an emphasis on individual perception, thought, and freedom, and moving through reflections on knowledge of the other, practical engagments with the other, and hermeneutics, he concludes with critiques of the psychological and social unconscious. The result is not a rejection of individual perception, reflection, and freedom, but their sublation within community, tradition, and history. For Marsh the authentic individual is the social individual, the individual-in-community. This book not only inscribes a progressively expanding circle, but also moves in a circle. It begins with a reflection on the contemporary experience of alientation and history of philosophy, ascends in the next several chapters to considering the perceptual, cognitive, free, social self, and then descends in the last chapter to further discussion of this historical starting points in this practical and philosophical aspects. Dialectical phenomenology as method bends back on itself to reflect in a manner both critical and redemptive on its own starting point and genesis. Post-Cartesian Meditations obviously situates itself withing the modernism/post-modernism debate being carried on by Ricoeur and Derrida, Habermas and Foucault, Searle and Rorty, Bernstein and Caputo. Like post-modernism, the book is critical of naive Cartesian presence, the excesses of technological rationality, the pathology of modernity, the irrationality of bourgeois society. Unlike post-modernism, however, the book argues for a socially mediated self, the legitimacy of technology in contrast to technocracy, the critical redemption of modernity, a dialectical rather than a rejectionistic overcoming of capitalism. Rich in insight, suggestion, and argumentation, this book has much to offer students and instructors of philosophy generally, but will be particularly useful to those interested in phenomenological developments, or a Marxist critique of capitalism as a way of life influencing modern philosophical thought.

The introduction by Merold Westphal sets the scene: "Two books, two visions of philosophy, two friends and sometimes colleagues...." Modernity and Its Discontents is a debate between Caputo and Marsh in which each upheld their opposing philosphical positions by critical modernism and post-modernism. The book opens with a critique of each debater of the other's previous work. With its passionate point-counterpoint form, the book recalls the philosphical dialogues of classical times, but the writing style remains lucid and uncluttered. Taking the failure of Englightenment ideals as their common ground, the debaters challenge each other's ideas on the nature of post-foundationalist critique. At the core of the argument lies the timely question of the role that each person can play in creating a truly humane society.

On May 17, 1968, at the height of the Vietnam War, nine men and women entered a Selective Service office outside Baltimore. They removed military draft records, took them outside, and set them afire with napalm.The Catholic activists involved in this protest against the War included Daniel and Philip Berrigan; all were found guilt of destroying government property and sentenced to three years in jail. Dan Berrigan fled, and later turned himself in.The Berrigans and their colleagues went on to lives spent struggling against war, poverty, and injustice. And The Trial of the Catonsville Nine became a powerful expression of the conflicts between conscience and conduct, power and justice, law and morality. Drawing on court transcripts, Berrigan wrote a dramatic account of the trial and the issues it so vividly embodied. The result is a landmark work of art that been performed frequently over the past thirty five years, both as a piece of theater and a motion picture.This new edition includes Berrigan's original introduction, and additional materials by Robin Anderson and James Marsh that bring its ideas and themes up to date against the context of the war in Iraq."A wonderfully moving testament to nine consciences." - Clive Barnes, The New York Times"One who wants to know what an authentically Christian response to the questions of our time is like would be wise to listen to Father Berrigan." -The New York Review of Books

Process, Praxis, and Transcendence is a North American philosophy of liberation that defends both metaphysics and philosophy of religion. The book moves from an existential phenomenology of the knowing and choosing subject through affirmation of a processive and liberating Christ to a critique and overcoming of neo-imperialism. Its ultimate theme explores what the appropriate theory and praxis of liberation is for those of us living "in the center of the empire" in North America and Western Europe.