Hannah Arendt began her scholarly career with an exploration of Saint Augustine's concept of caritas, or neighborly love, written under the direction of Karl Jaspers and the influence of Martin Heidegger. After her German academic life came to a halt in 1933, Arendt carried her dissertation into exile in France, and years later took the same battered and stained copy to New York. During the late 1950s and early 1960s, as she was completing or reworking her most influential studies of political life, Arendt was simultaneously annotating and revising her dissertation on Augustine, amplifying its argument with terms and concepts she was using in her political works of the same period. The disseration became a bridge over which Arendt traveled back and forth between 1929 Heidelberg and 1960s New York, carrying with her Augustine's question about the possibility of social life in an age of rapid political and moral change. In Love and Saint Augustine, Joanna Vecchiarelli Scott and Judith Chelius Stark make this important early work accessible for the first time. Here is a completely corrected and revised English translation that incorporates Arendt's own substantial revisions and provides additional notes based on letters, contracts, and other documents as well as the recollections of Arendt's friends and colleagues during her later years.

Gender scholarship during the last four decades has shown that the exclusion of women's voices and perspectives has diminished academic disciplines in important ways. Traditional scholarship in philosophy is no different. The 'recovery project' in philosophy is engaged in re-discovering the names, lives, texts, and perspectives of women philosophers from the 6th Century BCE to the present. Karen Warren brings together 16 colleagues for a unique, groundbreaking study of Western philosophy which combines pairs of leading men and women philosophers over the past 2600 years, acknowledging and evaluating their contributions to foundational themes in philosophy, including epistemology, metaphysics, and ethics. Introductory essays, primary source readings, and commentaries comprise each chapter to offer a rich and accessible introduction to and evaluation of these vital philosophical contributions. A helpful appendix canvasses an extraordinary number of women philosophers for further discovery and study.

Gender scholarship during the last four decades has shown that the exclusion of women's voices and perspectives has diminished academic disciplines in important ways. Traditional scholarship in philosophy is no different. The 'recovery project' in philosophy is engaged in re-discovering the names, lives, texts, and perspectives of women philosophers from the 6th Century BCE to the present. Karen Warren brings together 16 colleagues for a unique, groundbreaking study of Western philosophy which combines pairs of leading men and women philosophers over the past 2600 years, acknowledging and evaluating their contributions to foundational themes in philosophy, including epistemology, metaphysics, and ethics. Introductory essays, primary source readings, and commentaries comprise each chapter to offer a rich and accessible introduction to and evaluation of these vital philosophical contributions. A helpful appendix canvasses an extraordinary number of women philosophers for further discovery and study.

Since the establishment of Christianity in the West as a major religious tradition, Augustine (354-430 CE) has been considered a principal architect of the ways philosophy can be used for reasoning about faith. In particular, Augustine effected the joining of Platonism with Christian belief for the Middle Ages and beyond. The results of his enterprise continue to be felt, especially with regard to the contested topics of human embodiment, sexuality, and the nature and roles of women. As a result, few thinkers have been as problematic for feminists as he has been. He is the thinker that a number of feminists love to hate.

What do feminist thinkers make of this problematic legacy? These lively essays address that question and provide thoughtful arguments for the value of engaging Augustine's ideas and texts anew by using the well-established methodologies that feminists have developed over the last thirty years. Augustine and his legacy have much to answer for, but these essays show that the body of his work also has much to offer as feminists explore, challenge, and reframe his thinking while forging new paradigms for construing gender, power, and notions of divinity.