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Process and Dipolar Reality takes up Whitehead's challenge to philosophy to regain its proper status, namely, an adventure in speculative thought elaborating a categoreal scheme aiming to be the coherent, conceptual framework within which every possible item of experience can be interpreted. Dipolarity, a whole with its parts, is seen as the fundamental principle all categories of the modified Scheme exhibit abstractly, and that every actuality concretely exemplifies from the minimally complex puffs of space to the unsurpassable, cosmically inclusive personal nexus. A whole is a unit of process creating a determination, a settled, unalterable state of affairs that only exists as the «privileged» part in the immediately successive whole that must also embrace other prior and contiguous neighboring beings.
Among aspects of Whitehead's Scheme critically examined are his inability to explain how death of personal series is possible (given his belief that every whole that begins must end successfully), his theory of potentiality as eternal objects, his failure to be consistent applying his theory of change to the members of the greatest conceivable personal society, and his failure to consistently maintain the initial data for an actual entity come with their mutual relationships, making their «growing together» during concrescence superfluous.

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After a generation of being a leading progressive voice both in the pulpit and in the print media of Springfield, Missouri, Roger Ray has collected one hundred of his essays on topics of social justice, religion, sex, economics, warfare, and race as a collection for use in college classrooms, in adult discussion groups, and as an enjoyable collection of thought provoking articles that once appeared on the opinion page of the Springfield NewsLeader.

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What makes us authentically human? According to Maurice Friedman, world-renowned Martin Buber scholar, translator, and biographer, it is genuine dialogue. «When there's a willingness for dialogue,» Friedman says, «then one must 'navigate' moment-by-moment. It's a listening process.» Friedman addresses our humanity in ever-unique ways through his dialogue with philosophy, literature, religion, and psychotherapy. At least two things make this book new. Friedman presents his wide-ranging thought directly in five original essays forming an «intertextual compass,» which is then elaborated upon by colleagues familiar with his work. Second, a special feature of this book is found at the end of each part which invites readers to engage with questions drawn from and pointing toward Friedman's writing. The book's intended audience includes teachers, scholars, and students interested in dialogical approaches to any of the human sciences. In a time when we are in danger of losing our human birthright, Friedman's interdisciplinary insights point us again to «the touch of the other.»

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Moral Leadership tells you all you need to know to lead. Nothing is left to guess work. Whether you are in the military, corporate world, or the church–the sound leadership skills in this book can enable you to effectively communicate, make decisions, and build teams. The author, leading by example, shares the moral basis of genuine character, enabling leaders to be people of integrity and properly lead those in their spheres of influence, whether family, friends, or those they work with. The cumulative effect can turn your life around, and turn America around, and put her on moral ground.

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Responsible Belief tackles the problem of fixing the tenacity of believers in forming, holding, and modifying beliefs. In conversation with the history of philosophy and religion, the author attempts to expose and refute some aspects of the dominant epistemological framework for engaging belief fixation and improvement. In contrast to this framework, Dr. Frazier provides a model of a responsible believing agent rooted in an ethic of the intellectual virtue tradition. In dialogue with Aristotle, he proposes three principal virtues, which he calls the generative, the transmissive, and the metamorphic. The author's alternative framework includes an examination of the role that intellectual passions play in the melioration of belief. Responsible Belief considers whether Doestoevsky's claim that «Beauty will save the world» has a place in discussions of belief formation and revision and offers an account of its vitality in addressing the concerns raised in the book.

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In The Soul of a Nation: America as a Tradition of Inquiry and Nationhood, Chris Altieri contends that the forma mentis of the founders of the political society often viewed–by its members and by those external to it–as the non plus ultra of modernity, i.e., the United States of America, is really steeped in the more ancient tradition of thinking that began in Athens and continued through the Christian centuries.
Engaging the twentieth-century philosophers Eric Voegelin, Alasdair MacIntyre, and Stanley Cavell–in critical conversation with the founding fathers–the author shows that a broad conversation regarding the constitution of society is constitutively present in the public discourse of the people that began to recognize itself during the imperial crisis of the late eighteenth-century British America; that the participants in that conversation have at least an inchoate awareness of society as at once cosmic and anthropological; and that that political society is therefore an apt field of study in and for the general science of order.

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Is it possible to found a Heideggerian ethic around the notion of a relationship to being (Bezug zum Seyn)? Going against much of the Western tradition, Gupta considers if the being-relationship could result in a feeling or mystical experience that is the basis of ethics. Along the way, such an affective and embodied approach to ethics brings us into dialogue with a range of thinkers, such as Kant and Schweitzer. Further, it is suggested that an environmental philosophy is consistent with a Heideggerian ethics. Finally, recent research in the neurosciences is marshaled to at least show the plausibility of Heidegger's brand of moral realism as it is developed.

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Historic Protestantism and evangelicalism has always been committed to the authority of Scripture and interested in the proper interpretation of the Bible. They uphold the motto: As Scripture says, God says; and as God says, Scripture says. Many today claim this type of reasoning is faulty, since individuals can no longer know the true meaning of Scripture because there are no stable metaphysical or epistemological frameworks. Moreover, they claim that approaches, such as the one presented by Carl F. H. Henry, no longer provide adequate grounds to address the pressing hermeneutical issues. This study responds to these types of claims showing each of these proposals is based upon faulty first principles or misrepresentations. This book surveys hermeneutical innovations and Henry's epistemological hermeneutic to show that Henry's epistemology is foundational to his hermeneutic, offering present-day evangelicals an epistemologically justified approach to hermeneutics as epistemology and methodology. The book will be of importance to those with interest in evangelical hermeneutics or philosophical hermeneutics in general. It provides a clear assessment of the impact of Carl F. H. Henry's epistemology and hermeneutic, and strives to respond to criticisms raised against his Augustinian, Reformed, revelational, cognitive-propositional hermeneutic.

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Inspired by a vision of soaring towers, high-speed transit cars, pristine skies, and blossoming gardens, we move beyond today's automobile-based urban model and embrace a design where the freedom of the individual is paramount and the human energy that defines city life flows unimpeded within an urban matrix engineered to allow for its highest expression. Author Vincent Frank Bedogne drafts a blueprint for what humanity's Evolution of Consciousness and adoption of Economics of Fulfillment make it possible to achieve-perfection of life on earth. We draw a plan for reconstruction of the earth's urban and ecological infrastructure: the city of tomorrow, the countryside of tomorrow, how we will get around and communicate. We embrace a new environmentalism, explore future sources of energy, reveal the solution to humanity's present energy crisis, and look at how we will build to withstand the climatic rigors imposed by a biosphere in evolution.

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In Ethics and the Autonomy of Philosophy, Bernard Walker sets out with two objectives. First, Walker argues that ethics is autonomous as a discipline. Oftentimes ethics books, from a Christian perspective, lean toward grounding ethics in theology or in biblical proof texting. Walker departs from this tradition. Ethics grounded in theology entails a limited scope for those doing ethics in that the Christian God must be assumed for both Christian and non-Christian when at the table of ethical dialogue. For the non-Christian, this loads the dice and shuts down ethical consensus and dialogue, if not ethical truth. With that said, this book does not depart from Christian ethical views on such issues as the sanctity of life, antiracism, the death penalty, the objectivity of ethics, and the importance of integrating faith into ethics; however, Walker does so from a common denominator of philosophy rather than theology. Second, Walker ventures into the streets and engages the man/woman on the streets approach to ethics and ethical decision-making. He points out the shortcomings of the ubiquitous views of the man/woman on the streets, viz., cultural relativism, skepticism, and the attitude that ethics is merely a matter of personal choice.

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