One of the most profound, deeply affecting questions we face as human beings is the matter of our mortality--and its connection to immortality. Ancient animist ghost cultures, Egyptian mummification, late Jewish hopes of resurrection, Christian eternal salvation, Muslim belief in hell and paradise all spring from a remarkably consistent impulse to tether a triumph over death to our conduct in life.
In After Lives, British scholar John Casey provides a rich historical and philosophical exploration of the world beyond, from the ancient Egyptians to St. Thomas Aquinas, from Martin Luther to modern Mormons. In a lively, wide-ranging discussion, he examines such topics as predestination, purgatory, Spiritualism, the Rapture, Armageddon and current Muslim apocalyptics, as well as the impact of such influences as the New Testament, St. Augustine, Dante, and the Second Vatican Council. Ideas of heaven and hell, Casey argues, illuminate how we understand the ultimate nature of sin, justice, punishment, and our moral sense itself. The concepts of eternal bliss and eternal punishment express--and test--our ideas of good and evil. For example, the ancient Egyptians saw the afterlife as flowing from ma'at, a sense of being in harmony with life, a concept that includes truth, order, justice, and the fundamental law of the universe. "It is an optimistic view of life," he writes. "It is an ethic that connects wisdom with moral goodness." Perhaps just as revealing, Casey finds, are modern secular interpretations of heaven and hell, as he probes the place of goodness, virtue, and happiness in the age of psychology and scientific investigation.
With elegant writing, a magisterial grasp of a vast literary and religious history, and moments of humor and irony, After Lives sheds new light on the question of life, death, and morality in human culture.

First published in 1971, the five essays in this book were written by young philosophers at Cambridge at that time. They focus on two major questions of ethical theory: 'What is it to judge morally?' and 'What makes a reason a moral reason?'. The book explores the relation of moral judgements to attitudes, emotions and beliefs as well as the notions of expression, agency, and moral responsibility.

This book analyses the straw man fallacy and its deployment in philosophical reasoning. While commonly invoked in both academic dialogue and public discourse, it has not until now received the attention it deserves as a rhetorical device. Scott Aikin and John Casey propose that straw manning essentially consists in expressing distorted representations of one’s critical interlocutor. To this end, the straw man comprises three dialectical forms, and not only the one that is usually suggested: the straw man, the weak man and the hollow man. Moreover, they demonstrate that straw manning is unique among fallacies as it has no particular logical form in itself, because it is an instance of inappropriate meta-argument, or argument about arguments. They discuss the importance of the onlooking audience to the successful deployment of the straw man, reasoning that the existence of an audience complicates the dialectical boundaries of argument. Providing a lively, provocative and thorough analysis of the straw man fallacy, this book will appeal to postgraduates and researchers alike, working in a range of fields including fallacies, rhetoric, argumentation theory and informal logic.

The study of the virtues has largely dropped out of modern philosophy, yet it was the predominant tradition in ethics fom the ancient Greeks until Kant. Traditionally the study of the virtues was also the study of what constituted a successful and happy life. Drawing on such diverse sources as Aristotle, Augustine, Aquinas, Shakespeare, Hume, Jane Austen, Hegel, Nietzsche, and Sartre, Casey here argues that the classical virtues of courage, temperance, practical wisdom, and justice centrally define the good for humans, and that they are insufficiently acknowledged in modern moral philosophy. He suggests that values of success, worldliness, and pride are active parts of our moral thinking, and that the conflict between these and our equally important Christian inheritance leads to tensions and contradictions in our understanding of the moral life.

First published in 1971, the five essays in this book were written by young philosophers at Cambridge at that time. They focus on two major questions of ethical theory: 'What is it to judge morally?' and 'What makes a reason a moral reason?'. The book explores the relation of moral judgements to attitudes, emotions and beliefs as well as the notions of expression, agency, and moral responsibility.

First published in 1966, the Language of Criticism was the first systematic attempt to understand literary criticism through the methods of linguistic philosophy and the later work of Wittgenstein. Literary critical and aesthetic judgements are rational, but are not to be explained by scientific methods. Criticism discovers reasons for a response, rather than causes, and is a rational procedure, rather than the expression of simply subjective taste, or of ideology, or of the power relations of society.

The book aims at a philosophical justification of the tradition of practical criticism that runs from Matthew Arnold, through T.S.Eliot to I.A.Richards, William Empson, F.R.Leavis and the American New Critics. It argues that the close reading of texts moves justifiably from text to world, from aesthetic to ethical valuation. In this it differs radically from the schools of "theory" that have recently dominated the humanities.

First published in 1966, the Language of Criticism was the first systematic attempt to understand literary criticism through the methods of linguistic philosophy and the later work of Wittgenstein. Literary critical and aesthetic judgements are rational, but are not to be explained by scientific methods. Criticism discovers reasons for a response, rather than causes, and is a rational procedure, rather than the expression of simply subjective taste, or of ideology, or of the power relations of society.

The book aims at a philosophical justification of the tradition of practical criticism that runs from Matthew Arnold, through T.S.Eliot to I.A.Richards, William Empson, F.R.Leavis and the American New Critics. It argues that the close reading of texts moves justifiably from text to world, from aesthetic to ethical valuation. In this it differs radically from the schools of "theory" that have recently dominated the humanities.

Winner of the 1989 National Book Award

A classic tale of a man, a boat, and a storm, Spartina is the lyrical and compassionate
story of Dick Pierce, a commercial fisherman along the shores of Rhode Island's
Narragansett Bay. A kind, sensitive, family man, he is also prone to irascible outbursts
against the people he must work for, now that he can no longer make his living from the
sea.

Pierce's one great passion, a fifty-foot fishing boat called Spartina, lies unfinished in
his back yard.  Determined to get the funds he needs to buy her engine, he finds himself
taking a foolish, dangerous risk.  But his real test comes when he must weather a storm at
sea in order to keep his dream alive.  Moving and poetic, Spartina is a masterly story of
one man's ongoing struggle to find his place in the world.

Bernadette (Terence Stamp) is a middle-aged transsexual mourning the recent death of her lover. She embarks on a cabaret tour with two transvestite friends, Mitzi (Hugo Weaving) and Felicia (Guy Pearce) and together they set out for a professional engagement in Alice Springs in a gaudily painted bus they christen Priscilla. Along the way they encounter various macho characters - one of whom, Bob (Bill Hunter), begins to form a romantic attachment to Bernadette.

One of the most profound, deeply affecting questions we face as human beings is the matter of our mortality-and its connection to immortality. Ancient animist ghost cultures, Egyptian mummification, late Jewish hopes of resurrection, Christian eternal salvation, Muslim belief in hell and paradise all spring from a remarkably consistent impulse to tether a triumph over death to our conduct in life. In After Lives, British scholar John Casey provides a rich historical and philosophical exploration of the world beyond, from the ancient Egyptians to St. Thomas Aquinas, from Martin Luther to modern Mormons. In a lively, wide-ranging discussion, he examines such topics as predestination, purgatory, Spiritualism, the Rapture, Armageddon and current Muslim apocalyptics, as well as the impact of such influences as the New Testament, St. Augustine, Dante, and the Second Vatican Council. Ideas of heaven and hell, Casey argues, illuminate how we understand the ultimate nature of sin, justice, punishment, and our moral sense itself. The concepts of eternal bliss and eternal punishment express-and test-our ideas of good and evil. For example, the ancient Egyptians saw the afterlife as flowing from ma'at, a sense of being in harmony with life, a concept that includes truth, order, justice, and the fundamental law of the universe. "It is an optimistic view of life," he writes. "It is an ethic that connects wisdom with moral goodness." Perhaps just as revealing, Casey finds, are modern secular interpretations of heaven and hell, as he probes the place of goodness, virtue, and happiness in the age of psychology and scientific investigation. With elegant prose, a magisterial grasp of a vast literary and religious history, and moments of humor and irony, After Lives sheds new light on the question of life, death, and morality in human culture.

The study of the virtues has largely dropped out of modern philosophy, yet it was the predominant tradition in ethics from the ancient Greeks until Kant. Traditionally the study of the virtues included the study of what constituted a successful and happy life. Drawing on such diverse sources
as Aristotle, Augustine, Aquinas, Shakespeare, Hume, Jane Austen, Hegel, Nietzsche, and Sartre, Casey here argues that the classical virtues of courage, temperance, practical wisdom, and justice centrally define the good for humans, and that they are insufficiently acknowledged in modern moral
philosophy. He suggests that values of success, worldliness, and pride are active parts of our moral thinking, and that the conflict between these and our equally important Christian inheritance leads to tensions and contradictions in our understanding of the moral life.