First published in 1876, this forceful and vigorous classic of English moral philosophy, written in opposition to Utilitarianism by one of England's most eminent philosophers, is now available for the first time since 1977.

This classic and controversial book examines the roots of the idea of virtue, diagnoses the reasons for its absence in modern life, and proposes a path for its recovery.

Earlier versions of this paper were read to the Departments of Philosophy at the University of New Brunswick and at Saint Francis Xavier University and to the Canadian Societh for the Study of Religion at Queen’s University, Kingston. The authors wish to thank the participants for their comments.

In response to the critique of his work by William Sweet, Hendrik Hart first offers some terminological clarifications. The important difference between ‘faith’ (trust in God) and ‘belief’ (our network of accepted understandings of things, expressed in concepts and propositions) is emphasized and his use of terms such as ‘religion,’ ‘knowledge,’ and ‘truth’ are explained. Hart then clarifies his approach to the Western philosophical tradition. He argues that Christian accommodation to philosophy and its idea of ‘reason’ as ultimate arbiter have (...) hindered proper understanding of biblical faith. He finds support for his critique within the philosophical tradition itself, particularly in the form of feminist and postmodern thought. In the end, he offers a vision of religious truth, encapsulated in Jesus’ proclamation, “I am the truth,” that is based upon the embodiment of God’s will and intent. (shrink)

ln a number of recent essays, Hendrik Hart has elaborated an account of the nature and function of religious belief that, he believes, is post-modern in inspiration and anti-foundationalist in character. ln this paper, I reconstruct what I take to be Hart’s central claims. While Hart does remind us of some important aspects of the nature of religious belief---aspects often overlooked by many critics---l suggest that there are several problems in the account he provides, that there are tensions between his (...) view of religious belief and his claims about how it can function, and that it is not clear that he ultimately avoids adopting a variant of the foundationalism he explicitly rejects. (shrink)

Distinguer pour unir, ou Les degres du savoir was first published in 1932 by Jacques Maritain. In this new translation of The Degrees of Knowledge, Ralph McInerny attempts a more careful expression of Maritain's original masterpiece than previous translations. Maritain proposes a hierarchy of the forms of knowledge by discussing the degrees of rational and suprarational understanding. Nine appendices, some longer than the chapters of the book, advance Maritain's thought, often by taking on criticism of earlier editions of the work. (...) Rightly called Maritain's cardinal work, The Degrees of Knowledge is a magnificent and sagacious achievement. Jacques Maritain's masterpiece proposes a hierarchy of forms of knowledge that culminate in mystical experience and wisdom, which is a gift of the Holy Ghost. Maritain argues that the intellectual life is meant to be complemented by the spiritual life and should culminate in sanctity. (shrink)

[This book] develops an account of rationality and justice that is tradition specific.-http://undpress.nd.edu.

Excerpt from Antimoderne Elements DE philosophie, Fascicule I Introduction generale a la Philosophie, 8 edition. Fascicule II. Petite Logique, 4 edition. (tequi. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such (...) as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Presents MacIntyre's most explicit defense of his approach to Thomistic metaphysics. This lecture follows MacIntyre's argument in After Virtue that modern philosophy has very literally lost its way, and the problems it faces are insoluble. The difficulties are twofold, and stem from the Cartesian turn to the self in the XVith century.

After MacIntyre contains original essays by leading moral and political philosophers who assess both the merits and limitations of Alasdair MacIntyre's work. Among the themes explored here are MacIntyre's historical arguments about the sources of the failure of modernity; the validity and relevance of his attempt to reinstate the ideas of Aristotle and Aquinas as central to any satisfactory moral understanding; the effectiveness of his critique of modern liberalism; and the adequacy of key concepts, such as tradition and practice, in (...) his analyses and arguments. In addition, MacIntyre responds in a substantial essay to the issues raised by the other contributors. (shrink)

What happens in a conversation between a committed Atheist and a committed Christian? While agreeing to disagree on almost every detail, Kai Nielsen, Chair of the Department of Philosophy, University of Calgary, and Hendrik Hart, Senior Member in Philosophy at the graduate Institute for Christian Studies, Toronto, agree that it is not fruitless.