Every science, including the study of insects, may have circumscribed limits, but its deeper principles open up new worlds of possibility. Milward uncovers these hidden principles by examining the daily lives and habits of insects. His studies lead him to fascinating speculations, taking the reader into the realms not only of literature, as suggested by the subtitle, but also of philosophy and theology.When Milward discusses what everybody knows about insects and what he has personally observed, he relates insects to human life in general. His insights help us feel a certain fellowship with the insects, or at least with some of the more familiar insects. He does not let us forget that there is an important diff erence between human beings and insects. Human beings think. It is our ability to think that makes us what we are, but it is thinking that enables us to discover our affi nity with insects.The Secret Life of Insects does not probe into the hidden lives of insects or treat them as individuals. His main interest is the light insects may throw on our human experience, and the assistance they may lend us as we seek to transcend our human experience. Milward aims at the level of common knowledge. In contrast to entomological scientists, Milward finds shadowy glimpses of hidden meaning in the insect world. Th ese intimations or shadowy glimpses reveal thoughts and possibilities that will extend the human imagination. As a consequence, this work will inspire philosophers, as well as general readers interested in refl ecting on the profundity of ordinary life.

Every science, including the study of insects, may have circumscribed limits, but its deeper principles open up new worlds of possibility. Milward uncovers these hidden principles by examining the daily lives and habits of insects. His studies lead him to fascinating speculations, taking the reader into the realms not only of literature, as suggested by the subtitle, but also of philosophy and theology.

When Milward discusses what everybody knows about insects and what he has personally observed, he relates insects to human life in general. His insights help us feel a certain fellowship with the insects, or at least with some of the more familiar insects. He does not let us forget that there is an important diff erence between human beings and insects. Human beings think. It is our ability to think that makes us what we are, but it is thinking that enables us to discover our affi nity with insects.

"The Secret Life of Insects" does not probe into the hidden lives of insects or treat them as individuals. His main interest is the light insects may throw on our human experience, and the assistance they may lend us as we seek to transcend our human experience. Milward aims at the level of common knowledge. In contrast to entomological scientists, Milward finds shadowy glimpses of hidden meaning in the insect world. Th ese intimations or shadowy glimpses reveal thoughts and possibilities that will extend the human imagination. As a consequence, this work will inspire philosophers, as well as general readers interested in refl ecting on the profundity of ordinary life.

Shakespeare, who wrote at the beginning of the long period in which the Catholic faith as violently suppressed in the British Isles, has long enjoyed an iconic status. Some readers have interpreted him as an early agnostic, expressing modern angst about whether anything exists besides ""this mortal coil"" that seems to be merely ""full of sound and fury, signifying nothing."" In recent years, however, thanks largely to the work of Peter Milward, close study of Shakespeare's plays has raised the question: Was Shakespeare in fact a believing Catholic? To this question, which radically changes the way that Shakespeare's plays should be read, Milward here offers, in his definitive study of the topic, a resounding ""Yes.

In these brief, readable, and insightful essays, Fr. Milward delves into the poetry of Hopkins and his central ideas on God the Trinity, the self, nature and people

Rather like Martin Huntingdon in "The Closing of the American Mind", the author is concerned with the deterioration in the quality of university education. He argues that the true purpose of a university has been lost sight of and needs to be re-established. The word 'university' is in its derivation related to the word 'universe' and suggests wholeness. A university, therefore should be a place where human endeavours to understand the universe are brought together. Twentieth-century specialisation, whilst greatly increasing our knowledge, has unfortunately fragmented it. The author considers it is also necessary to review not only the concept of 'university' but also 'education', and to look beyond the narrow idea of the mere acquisition of knowledge to the more universal ideal of 'wisdom'. This review, he suggests, is best conducted in terms not just of the history of ideas but of a fresh examination of the ideas themselves. To provoke thinking in this direction he asks some very basic questions about a number of ideas related, first to universities themselves, such as education, culture, religion, philosophy, science, literature, language, art, law and music; and second to the world of philosophy: life, being, light, nature, plants, animals, man, woman, evil, time, food, sex and death. Readers are encouraged to rethink everything they have taken for granted about university education. The book is at once traditional, in looking to the sources of the ideal of education, and revolutionary, in undermining modern preconceptions. It is written for the general reader with an interest in university education but dissatisfied with what is on offer at most universities today. The style is, therefore, free from learned jargon.