The problem with these libraries is that they contain books that are generally written by professionals for their peers. Where the Hell Is God? combines the best of the professional's insights with the author's own experience and insights to speculate on how believers can make sense of their Christian faith when experiencing tragedy and suffering. Starting with a very personal story of the author's sister being left a quadriplegic from a car accident twenty years ago, Where the Hell Is God? gently leads the reader through some "take-home" messages that are sane, sound, and practical. Among these messages are: God does not directly send pain, suffering, and disease. God does not punish us; God does not send accidents to teach us things, though we can learn from them; and God does not will earthquakes, floods, droughts, or other natural disasters. This concise, accessible, and experience-based book will help people who are suffering as well as those who minister to them and their families.

    As Pinckaers himself notes in the text, excellently translatedby Michael Sherwin, the interest should in no way be limited to RomanCatholics. Morality recasts the earlier book in an argument that is both lower andupper case ‘catholic,’ and is accessible to readers and teachers outside the limitedcircle of moral theologians and academic ethicists. Pinckaers contends thatChristian morality is not first of all about obligations but about happiness, understandingthat the happiness of union with God is our natural destiny made possibleby grace. The Sermon on the Mount is at the center of an approach to moralitythat turns on the distinction between ‘freedom for excellence’ and ‘freedom ofindifference,’ the former understood as human flourishing and the latter as a ‘neutral’capacity to choose between controversies. The proposal of Morality is thoroughlyChrist-centered, humanistic, and faithful to the magisterial teaching of theChurch. Warmly recommended.”First Things  “If you want to have the experience of reflecting on Catholic morality as thoughyou were reading about it for the first time, treat yourself to Father ServaisPinckaers’ Morality: The Catholic View. He has recovered the classical view of themoral life as the quest for happiness and has presented it with disarming simplicity.Bringing us back to the Sermon on the Mount and Romans 12–15, the writingsof Augustine and Aquinas, and the theme of natural law, he has freed those textsfrom the layers of legalism which has hidden their liberating, spiritual powers formoral living. By distinguishing freedom of indifference from freedom for excellence,he has restored a wise vision of freedom. No one has shown better the roleof virtues as building blocks for morality. Catechists need to read this book.”Rev. Alfred McBride, O.Praem., Professor of Homilectics and Catechetics at BlessedPope John XXIII Seminary, Weston, Massachusetts “Father Pinckaers has given us a masterful exposition of Christian living. The clarityand brevity of his presentation – captured well by the translator – make this bookideal for classroom and parish use.     “Readers will find the historical and systematic observations very informative.”Romanus Cessario, St. John’s Seminary, Brighton, Massachusetts

    Adams describes God's Debris as a thought experiment wrapped in a story. It's designed to make your brain spin around inside your skull. Imagine that you meet a very old man who you eventually realize knows literally everything. Imagine that he explains for you the great mysteries of life: quantum physics, evolution, God, gravity, light psychic phenomenon, and probability in a way so simple, so novel, and so compelling that it all fits together and makes perfect sense. What does it feel like to suddenly understand everything? You may not find the final answer to the big question, but God's Debris might provide the most compelling vision of reality you will ever read. The thought experiment is this: Try to figure out what's wrong with the old man's explanation of reality. Share the book with your smart friends, then discuss it later while enjoying a beverage.

    Schall takes up the task of reminding us that, as human beings, we naturally take a special delight and pleasure in simply knowing. Because we have not only bodies but also minds, we are built to know what is. In this volume, Schall, author of On the Unseriousness of Human Affairs (ISI Books), among many other volumes of philosophical and political reflection, discusses the various ways of approaching the delight of thinking and the way that this delight begins in seeing and hearing and even in making and walking. We must be attentive to and cultivate the needs of the mind, argues Schall, for it is through our intellect that all that is not ourselves is finally returned to us, allowing us to live in the light of truth.

    The reader is exhilarated, led on to agree with Mr. Jarrell joyfully, even to cap his opinions--and at last to grow reckless. . . . Poetry and the Age is enormously readable."-- Louis Simpson, The American Scholar"The most powerful reviewer of poetry active in this country for the last decade. . . . Everybody interested in modern poetry ought to be grateful to him." -- John Berryman, New RepublicRandall Jarrell was the critic whose taste defined American poetry after World War II. Poetry and the Age, his first collection of criticism, was published in 1953. It has been in and out of print over the past 40 years and has become a classic of American letters. In this new edition, two long-lost lectures by Jarrell have been added. Recently discovered by critics, they speak to issues at the heart of Jarrell’s criticism: the structure of poetry and the question "Is American poetry American?"One of the outstanding poets of the postwar generation, Jarrell was also celebrated for his extraordinary praise of some underappreciated older and younger poets and for his witty dismissals of current favorites he thought less qualified. Poetry and the Age includes groundbreaking considerations of Walt Whitman and Robert Frost as well as profound appraisals of Wallace Stevens, Marianne Moore, John Crowe Ransom, and William Carlos Williams. His early reviews that established the reputations of Robert Lowell and Elizabeth Bishop are here, beside other enthusiastic discoveries that have withstood the test of time.Poetry and the Age also contains Jarrell’s influential essays on the obscurity of poetry and on the age of criticism, essays that offer some of the most relevant and readable literary judgments of the 20th century.Randall Jarrell (1914-1965) wrote eight books of poetry, five anthologies, four children’s books illustrated by Maurice Sendak, four translations, including Faust: Part I and The Three Sisters (performed on Broadway by the Actor’s Studio), and a novel, Pictures from an Institution. He received the National Book Award for poetry in 1960, served as poet laureate at the Library of Congress in 1957 and 1958, and taught for many years at the University of North Carolina, Greensboro. He was a member of the American Institute of Arts and Letters.

    Writing with a simplicity and liveliness uncommon to his subject, Wanniski offers a fresh general theory of the world's political evolution that explains how and why economies fail and succeed, now and as far as we can imagine.

    This ironic perspective on the human condition is valuable but it cannot advance liberalism's social and political goals. In fact, Rorty believes that it is literature and not philosophy that can do this, by promoting a genuine sense of human solidarity. Specifically, it is novelists such as Orwell and Nabokov who succeed in awakening us to the cruelty of particular social practices and individual attitudes. Thus, a truly liberal culture would fuse the private, individual freedom of the ironic, philosophical perspective with the public project of human solidarity as it is engendered through the insights and sensibilities of great writers. Rorty uses a wide range of references--from philosophy to social theory to literary criticism--to elucidate his beliefs.

    Most psychological explanations of human behavior are not only ludicrously inadequate oversimplifications, argues Dalrymple, they are socially harmful in that they allow those who believe in them to evade personal responsibility for their actions and to put the blame on a multitude of scapegoats: on their childhood, their genes, their neurochemistry, even on evolutionary pressures.Dalrymple reveals how the fashionable schools of psychoanalysis, behaviorism, modern neuroscience, and evolutionary psychology all prevent the kind of honest self-examination that is necessary to the formation of human character. Instead, they promote self-obsession without self-examination, and the gross overuse of medicines that affect the mind.Admirable Evasions also considers metaphysical objections to the assumptions of psychology, and suggests that literature is a far more illuminating window into the human condition than psychology could ever hope to be.

    Notes upon a case of obessional neurosis (1909)Pscyhoanalytic notes upon an autobiographical account of a case of paranoia (dementia paranoides) (1911)From the history of an infantile neurosis (1918)

    Barrett speaks eloquently and directly to concerns of the 1990s: a period when the irrational and the absurd are no better integrated than before and when humankind is in even greater danger of destroying its existence without ever understanding the meaning of its existence.Irrational Man begins by discussing the roots of existentialism in the art and thinking of Augustine, Aquinas, Pascal, Baudelaire, Blake, Dostoevski, Tolstoy, Hemingway, Picasso, Joyce, and Beckett. The heart of the book explains the views of the foremost existentialists--Kierkegaard, Nietzsche, Heidegger, and Sartre. The result is a marvelously lucid definition of existentialism and a brilliant interpretation of its impact.

    Sertillanges's teachings are as timeless as any truths which describe the genuine nature of things. . . . This book is highly recommended not only for intellectuals, but also for students and those discerning their vocation in life."--New Oxford Review"[This] is above all a practical book. It discusses with a wealth of illustration and insight such subjects as the organization of the intellectual worker's time, materials, and his life; the integration of knowledge and the relation of one's specialty to general knowledge; the choice and use of reading; the discipline of memory; the taking of notes, their classification and use; and the preparation and organization of the final production."--The Sign

    It would alsomake a good RCIA resource as well as a blockbuster stimulus fordiscussions."—Book Nook, Pecos BenedictineThe authors answer the question, "Why Be Catholic?" fairly and squarely, showing a deep appreciation about what is good in Catholicism and a penetrating honesty about the Church's shortcomings. Rohr and Martos also examine what it means to be Catholic in the United States today. Finally, to answer the title question in a more personal way, they present portraits of some outstanding Catholics, especially those we call saints, who have found personal fulfillment by living their faith to the utmost.After reading this book, you will appreciate more fully the unique heritage of the Catholic Church. You will understand how its magnificent tradition enriches the lives of Catholics today and propels the ever-changing Church into the 21st century and third millennium. A popular resource for RCIA, evangelization and religious education.

    While some lament the slide of Western culture into relativism and nihilism and others celebrate the trend as a liberating sort of progress, Charles Taylor calls on us to face the moral and political crises of our time, and to make the most of modernity's challenges.At the heart of the modern malaise, according to most accounts, is the notion of authenticity, of self-fulfillment, which seems to render ineffective the whole tradition of common values and social commitment. Though Taylor recognizes the dangers associated with modernity's drive toward self realization, he is not as quick as others to dismiss it. He calls for a freeze on cultural pessimism.In a discussion of ideas and ideologies from Friedrich Nietzsche to Gail Sheehy, from Allan Bloom to Michel Foucault, Taylor sorts out the good from the harmful in the modern cultivation of an authentic self. He sets forth the entire network of thought and morals that link our quest for self-creation with our impulse toward self-fashioning, and shows how such efforts must be conducted against an existing set of rules, or a gridwork of moral measurement. Seen against this network, our modern preoccupations with expression, rights, and the subjectivity of human thought reveal themselves as assets, not liabilities.By looking past simplistic, one-sided judgments of modern culture, by distinguishing the good and valuable from the socially and politically perilous, Taylor articulates the promise of our age. His bracing and provocative book gives voice to the challenge of modernity, and calls on all of us to answer it.

    He says that you should know that you are born with an outer form and an inner essence and it is that inner essence or the spiritual heart that you have to come to know in order to know who you are.

    Newsweek called it “a stunning new study of ethics by one of the foremost moral philosophers in the English-speaking world.” Since that time, the book has been translated into more than fifteen foreign languages and has sold over one hundred thousand copies. Now, twenty-five years later, the University of Notre Dame Press is pleased to release the third edition of After Virtue, which includes a new prologue “After Virtue after a Quarter of a Century.” In this classic work, Alasdair MacIntyre examines the historical and conceptual roots of the idea of virtue, diagnoses the reasons for its absence in personal and public life, and offers a tentative proposal for its recovery. While the individual chapters are wide-ranging, once pieced together they comprise a penetrating and focused argument about the price of modernity. In the Third Edition prologue, MacIntyre revisits the central theses of the book and concludes that although he has learned a great deal and has supplemented and refined his theses and arguments in other works, he has “as yet found no reason for abandoning the major contentions” of this book. While he recognizes that his conception of human beings as virtuous or vicious needed not only a metaphysical but also a biological grounding, ultimately he remains “committed to the thesis that it is only from the standpoint of a very different tradition, one whose beliefs and presuppositions were articulated in their classical form by Aristotle, that we can understand both the genesis and the predicament of moral modernity.”