In this provocative, if puzzling, "treatment of religion on the basis of the methods of empirical and existential philosophy," the author makes common cause with the positivists in rejecting metaphysics as illegitimate system-making. He accepts the conception of philosophy as analysis of languages, but insists that a "situational" or existential analysis must be carried out as well-particularly in the case of the "convictional language" of religion. Precisely what is involved in this "situational" analysis, and how it differs from logical analysis (...) is often hard to tell, and one wishes for a fuller discussion of the cognitive claim of convictional language.--F. E. B. (shrink)

A short popular presentation of the archaeological findings that are related to the milieu of the New Testament.--F. E. B.

A brief, conservative introduction to the archaeology relevant to the Jewish history of the six centuries preceding Christ.--F. E. B.

Though hardly technical enough for an ethics course, this comprehensive book of readings would be useful in a course on the ideals of civilizations, Eastern and Western.--F. E. B.

This rather discursive study draws upon many sources in maintaining that freedom is the touchstone for an understanding of the human condition, both of man's possibility and his development in a world of chance and change. Kallen argues that mankind can best achieve liberty by adopting a pragmatic view of ideas which neither neglects the actual nor distorts the ideal. -- F. E. B.

Jacoby supplements his description of a mystical religious experience with a random survey of favorable interpretations of supranormal experience.--F. E. B.

This popularly written apologetical work stresses the character, claim, and deeds of Jesus Christ in relation to man's need and potential response.--F. E. B.

Parker carefully argues that from a close reading of Calvin's major writings one must conclude that Calvin conceded less to natural theology than is commonly supposed.--F. E. B.

The author explores the nature of Christian service by an examination of the purposes, nature, and forms of discipleship.--F. E. B.

Drawing from the American literary heritage, Murray attempts to show a basic religious and moral unity and continuity in the American ethos.--F. E. B.

An intellectual defense of Christianity which argues that contemporary apologetics are much too defensive intellectually. Cleobury contends that the insights of the Christian faith are most compatible with an idealistic world view. This he presents and defends with subtlety.--F. E. B.

In this subtle but laborious exposition and defense of a difficult doctrine of classical Calvinism, Berkouwer interprets both Calvin and certain classical creedal statements. His defense depends upon the contention that most criticisms of the doctrine rest upon misinterpretations. --F. E. B.

Meinecke sought in the nation-state the means for harmonizing the need for power and the demands of justice. This sensitive and scholarly intellectual biography may serve as a commentary on the important German political philosophers and on German political history over the last 160 years--F. E. B.

Two essays in this collection appear to be of special interest. W. K. Frankena presents an acute analysis of the question whether a person can have an obligation without any corresponding motivation, and concludes that the discussion should move to a new level because the arguments on both sides are inconclusive. Gilbert Ryle suggests that it is absurd to talk about forgetting the difference between right and wrong because such "knowledge" is not mere information or technique, but involves appreciation and (...) taking things seriously.--F. E. B. (shrink)

The editor's purpose is to introduce Hegel to the modern reader by means of a digest of Hegel's Phenomenology of Mind, The Science of Logic and the Philosophy of History. The selections are too brief to be very useful.--F. E. B.

A concise summary of what is known and conjectured about the Roman tragic poet Pacuvius and his works. The author notes, in passing, lines from the fragments of the plays which reveal the contemporary interest in philosophical speculation.--F. E. B.

A short biography of Edwards and a polemical defense of some of his main ideas.--F. E. B.

A tentative but suggestive attempt to state "the principles of an historical psychology," this book protests against a static view of man and proposes a dynamic theory of human transformation.--F. E. B.

A good presentation of an exciting "educator, citizen, reformer in Midwestern America before and after the Civil War," active in the abolitionist movement and founder of two American colleges.--F. E. B.

This is the best general book available in English on Plutarch, written by the foremost scholar at Oxford in the Greek literature of this period, containing many fresh insights, along with a clear grasp of the subject and accurate scholarship. The scope is wide: Plutarch’s life; the language; style; and form of his writings; his sources and method of writing; his philosophy and religion; the moral essays and his humanism; the nature of the Lives; and the inevitable Nachleben. The size, (...) unfortunately, is small. (shrink)

A short collection of random quotations concerning a number of diverse philosophical topics.--F. E. B.

The author conceives of his grandiose world view and proposals for biological human selectivity as based on a new scientific philosophy, but the book seems to share little with either organized science or disciplined philosophy.--F. E. B.

Wind makes abundant references to such classical philosophers as Plato, Plotinus, and Seneca in his elucidation of Renaissance works of art in terms of pagan myths and rites. His study is scholarly and full and is well illustrated with excellent plates.--F. E. B.

In this extended examination of the Oxford deontologists' claim that rightness cannot be based upon goodness, Johnson argues that although the deontologists' arguments against the utilitarians are valid, their positive position must be rejected. Because Ross's "ought-can" argument and the "infinite regress" argument break down, the moral goodness of motives must be regarded as a necessary but not sufficient condition for moral rightness. Johnson proposes an alternative axiology theory which includes an "organic" as well as a moral and utilitarian goodness.--F. (...) E. B. (shrink)

Melden approaches some important ethical problems by a careful analysis of moral rights in the moral community. A right for him is a moral role or status in the moral community; that community is served and preserved by right action. The discussion, although extremely succinct at times, ranges over a number of important points. -- F. E. B.

This introductory essay sketches the problem of the good life by a brief description of moral experience and discusses some major alternative answers. Freund suggests that the good life has as its final value "the unity of communion, fellowship, and creativeness" and concludes with a plea for a re-examination of our educational procedures.--F. E. B.

McIntyre defines history as "meaningful occurrence, and more particularly occurrence the meaning of which is a construct out of certain categories, namely, Necessity, Providence, Incarnation, Freedom and Memory."--F. E. B.

This newly revised edition of Bonhoeffer's classic statement of the Christian life contains the full text of Bonhoeffer's Nachfolge.--F. E. B.

A study of Teresa of Avila, Luther, Freud, Heidegger and Barth provides Berthold with a basis for a phenomenological analysis of anxiety. Anxiety is polar in nature, implying both longing and fear, and a desire and threat to its fulfillment. Berthold believes his analysis provides a mediating position between the Thomistic and Calvinistic anthropologies.--F. E. B.

A succinct, conservative discussion of a variety of evidence pointing to the reliability of the New Testament.--F. E. B.

This collection of essays is an extended discussion of the relation between religion and culture. Tillich, in defining religion in terms of ultimate concern, cuts across, and at times seems to undercut, traditional views about religion. "Religion is the meaning-giving substance of culture, and culture is the totality of forms in which the basic concern of religion expresses itself." His analyses, although oversimplified in certain respects, point out important inter-relationships and offer suggestive interpretations. --F. E. B.

An excellent and succinct historical survey of the major philosophies of law as seen in the leading political philosophers, this work explores the connection between views of law and the philosophical outlooks on which they are based. It also includes a short analysis of some current problems, such as the relation of law to justice, and it suggests the feasibility of international constitutional law.--F. E. B.

A study of the religion of Jesus in terms of its pagan and Jewish sources, its inner meaning and finally its redevelopment in the pagan world. Larson argues that the religion of the Essene Jesus was a grand "synthesis of human experience drawn from many cultures" and that this religion has been greatly distorted by the ritual of the Church.--F. E. B.

For many years Professor Sandbach, Emeritus Professor of Classics at Cambridge, lectured on the Stoics. His book—reflecting a contemporary interest in Stoicism—is most welcome, even if it is not the long and comprehensive undertaking his friends were hoping for. Even so it is deceptively short and simple, containing vast erudition and a masterly touch for evaluating sources. Sandbach begins with the life of Zeno and his influences, to put Stoicism in perspective, goes on to treat the "system," and ends with (...) the great personalities of the earlier and later Stoa. The plan is excellent and avoids both the misconceptions of systematization and the disunity of purely biographical approaches. While critical of basic illogicalities and defects in the system, he sympathetically illuminates the context of a statement and the nature of Stoic exaggeration, e.g., Chrysippus on eating a parent’s corpse. Some of Sandbach’s observations can be noted here: the system can be understood and explained without recourse to Semitic origin; the Stoics knew nothing more than Aristotle’s now lost exoteric works; correct action was also concerned with morally indifferent acts, and later Stoics valued a good act performed by the ordinary man; a divine sign was not necessary to commit suicide, nor did Zeno receive such ; the Stoics did not want to abolish passion or emotion, as such, but mental disturbance. Finally, with regard to the great personalities, Sandbach considers both Seneca, and Marcus Aurelius as rather unorthodox Stoics. (shrink)

An examination of the place and importance accorded to love in the systems representative of the Platonic-Christian, the utilitarian, and humanist world views. By a formal, literary analysis of parts of a major work of each of nine moralists, the author brings out their views on man and love. Despite a rather weak conclusion, and a few somewhat strained interpretations, her argument is clear and her analyses penetrating.--F. E. B.

While questioning the basis of the current ecumenical movement, this conservative author suggests that the Christian churches should seek unity on the basis of a single correct theology.--F. E. B.

Drawing upon the insights of Spinoza and Constantin Brunner, Bickel develops a theory of the identity of mind and body. Difficult to understand.-F. E. B.

The content of the evangelical message of the church should be centered around the acts of God in Christ, the author holds in these sixteen sermons. --F. E. B.

A popular introduction to ethics, intended to "stimulate thinking" rather than offer a final solution, which discusses thirteen theories in terms of a number of tests of a good theory of right action.--F. E. B.

This newly revised second edition of a popular textbook adds a chapter on Islam and extends its treatment of the Western religious tradition.--F. E. B.