Numerous jeremiads today about American higher education demonstrate a disinclination to examine their subject in a broad historical perspective. Thus many such works seldom cast their purview earlier than the academic culture wars of the 1980s and 1990s, and see these decades as the years that inaugurated the push to treat higher education as a business.
Augustinian Christianity is unable to sustain its own posture of radical transcendence. That position is so harsh, so immoderate, and so inhuman that it leads its advocates to succumb to an extremism of another kind.
This article focuses on the relevance of early Christian writings on acedia and tristitia to the primary modern and postmodern maladies of the subject, i.e., chronic ennui, alienation, estrangement, disenchantment, angst, neurosis, etc.
I contend that Žižek does not deliver the insights that he repeatedly promises. I propose to subject one of his works Did Somebody Say Totalitarianism? to close examination.
The relationship between tradition and modernity has been a central theme of postcolonial African philosophy. While African philosophers have examined this theme from many angles, several basic questions have become the focus of ongoing debate and discussion: What is the relevance of indigenous African traditions to the challenges of contemporary life?
Ultimately, it is this reverence, this humility before God, and this faith in the goodness of life that are at the heart of Panichas’s long and productive career, and that also underlie the sort of conservatism that he has defended so admirably over the course of the past four decades.
What separates Voegelin from most modern philosophers is not so much a difference of intellect as a difference of imagination.
Mill muddied the waters of classical-liberal philosophy by his conviction that the end of government is the “improvement of mankind” and not the preservation of individual liberty.
It is not the mere division of tasks that results in the collective good—there is no “invisible hand” in John’s functionalism.
On the most general level, then, his response to modernity is not unlike many others in the post-War period: a rediscovery of some form of personal moral anchor, in opposition to the surrounding sources of disorder, as a way out of the nihilism of the twentieth century.
Eric Voegelin’s treatment of Christianity is notoriously problematic.
Praise of contemplation and speculation does not constitute a refutation of positivism.
Gray’s essential argument is for a regrounding of human social experience in history and nature. If we want to live in a society that is even minimally civilized, there is simply no room for growth without end and ever-more-expansive rights doctrines.
Aristotle once said that “all men desire to know.” In modern philosophy, however, this “desire” has been ignored, and concern for this fundamental human experience has been replaced by a concern for epistemological consistency.
His noetic mysticism makes him better equipped to transcend the ideological deformations of modernity and the Islamic world. Yet his mysticism is ultimately solitary, making it insufficient to accomplish its task.
St. Augustine and Karl Jaspers wrote about humanity as a whole, humankind, the human race—not only everyone around the world, but throughout time, the past and the future, in one shared purpose.
Tate argued against both censorship by Catholic authorities and what he termed the literary "angelic imagination," advocating instead the Dantesque "symbolic imagination."
Reflection on the Old Testament diplomatic traditions could provide the starting point for a return to a more sober foreign policy.
This "most readable" of medieval authors was fascinated by execution. Why?
While applauding these Babbittian ideas, I have argued in various places that Babbitt unduly discounts reason’s contribution to the search for reality.
According to this “new thinking” about literary theft, plagiarism must go the way of other taboos that have been modified and redefined in deference to sensitivity and social progress...
The Intellectual Kinship of Irving Babbitt and C. S. Lewis: Will and Imagination in That Hideous Strength
According to Lewis scholar Alister McGrath, “From about 1937, Lewis seems to have appreciated that the imagination is the gatekeeper of the human soul.”
As in his previous work, Gottfried is critical of the neoconservative project. Gottfried attributes the neoconservatives’ success mostly to their relentless self-promotion and what in the business world is called cross-selling, massive fundraising efforts, and their close ideological (and, in some cases, personal) connections with the liberal establishment.
Political Theology and the Theology of Politics: Carl Schmitt and Medieval Christian Political Thought
The Medieval understanding of theology and politics, rooted in Exodus, exceeds the limiting categories Carl Schmitt provides.