Perfecting Friendship

Contemporary notions of friendship regularly place it in the private sphere, associated with feminized forms of sympathy and affection. As Ivy Schweitzer explains, however, this perception leads to a misunderstanding of American history. In an exploration of early American literature and culture, Schweitzer uncovers friendships built on a classical model that is both public and political in nature. Schweitzer begins with Aristotle's ideal of "perfect" friendship that positions freely chosen relationships among equals as the highest realization of ethical, social, and political bonds. Evidence in works by John Winthrop, Hannah Foster, James Fenimore Cooper, and Catharine Sedgwick confirms that this classical model shaped early American concepts of friendship and, thus, democracy. Schweitzer argues that recognizing the centrality of friendship as a cultural institution is critical to understanding the rationales for consolidating power among white males in the young nation. She also demonstrates how women, nonelite groups, and minorities have appropriated and redefined the discourse of perfect friendship, making equality its result rather than its requirement. By recovering the public nature of friendship, Schweitzer establishes discourse about affection and affiliation as a central component of American identity and democratic community.

In this exciting new work, Miriam Bankovsky shows how the pursuit of justice requires two orientations. The first is a practical commitment to the possibility of justice, which is the clear starting point for the broadly constructive theories of Rawls, Habermas and Honneth. Indeed, if justice were not possible, it would be difficult to see why it is worthwhile for human beings to live on this earth. However, a second orientation qualifies the first. It can be expressed as a deconstructive attentiveness to the impossibility of determining justice's content. This impossibility results from the tension between the appeal for individual consideration and the appeal for impartiality, demands that Derrida believes our historical concept of justice includes. Framed by these two orientations, this ambitious book explores the promise and shortcomings of the constructive theories. Attentive to concrete experiences of injustice that these thinkers tend to overlook, Bankovsky provocatively challenges Rawls' account of civil disobedience, Habermas' defence of rational consensus, and Honneth's ideal of mutual recognition, providing new insights into deconstruction's relevance for contemporary theories of justice.

During the last few centuries, a practical dichotomy between God and humans has developed within moral theory. As a result, moral theory tends to focus only on humans where human autonomy is foundational or only on God where divine commands capriciously rule. However, the moral theology of Thomas Aquinas overcomes this dichotomy. For Thomas, humans reach their perfection by participating in God's wisdom and love. Perfecting Human Actions explores the ways humans participate in eternal law--God's wisdom that guides and moves all things to their proper action. The book begins with a thoughtful examination of the philosophic recovery of the notion of participation in Thomistic metaphysics. It then explains Thomas's theological understanding of the notion of participation to show how humans are related to God. It is discovered that when performing human actions, humans participate in the eternal law in two ways: as moved and governed by it, and cognitively. In reference to participation as moved and governed, humans are directed by God to their proper end of eternal happiness. This mode of participation can be increased by perfecting the natural inclinations through virtue, grace, and the gifts of the Holy Spirit. In reference to cognitive participation, humans as rational creatures can know their proper end and how to attain it. Through this knowledge of moral truths, the intellect participates in the eternal law. Cognitive participation is perfected by the intellectual virtues (especially faith) and the gifts of the Holy Spirit (especially wisdom). The book concludes by showing how the notion of human participation in the eternal law is a much better foundation for moral theory than the contemporary notion of autonomy. ABOUT THE AUTHOR: John Rziha is associate professor of theology at Benedictine College. PRAISE FOR THE BOOK: " A] competent and indeed masterful study. . . . Rziha's book is to be welcomed as not just an important, but indeed an overdue contribution to the contemporary recovery of Aquinas's moral theory. More importantly, this study is of surpassing importance in advancing the correct understanding of the relationship between human freedom and natural law. . . . Rziha's lucidly written and well-documented study displays all the characteristics of a competent and learned interpretation of the thought of the doctor communis according to the highest standards of current Aquinas scholarship."--Reinhard Hutter, Thomist "Rziha explores at length the two modes by which human participate in God's eternal law: as moved and governed by it and as having knowledge of it. . . . T]his book proves to be something of a comprehensive course in Thomistic thought. This project is supported by extensive and meticulous footnote reverences to texts of Aquinas." --Janine Marie Idziak, Speculum

2000 Catholic Press Association Award Winner! Throughout this century the Epistle of James has been viewed consistently as a disjointed set of instructions. In A Spirituality of Perfection Patrick Hartin differs from this approach by showing that the call for perfection" provides a unifying meaning for the epistle. Examining the concept of perfection against the background of the Graeco-Roman world, the Old Testament, and the Septuagint, Father Hartin shows that perfection provides a key to defining the spirituality of the Epistle of James. Father Hartin shows how the notion of perfection plays a key role in the definition of God, as well as the way one is called *to be in the world. - He adopts a fresh approach toward understanding the categories of wisdom, eschatology, and apocalyptic as they illuminate the epistle's advice. He allows James to be read in its own right, instead of through the eyes of other traditions, such asPaul, and shows that what James intends by perfection is different from our modern understanding - that the concept of perfection unlocks an important self-understanding in Christianity. Just as every generation of believers aims at putting its faith into action, A Spirituality of Perfection culminates with the question: *What direction does the Epistle of James give Christians of the twenty-first century for putting their faith into action? - Chapters are *A Cal to Perfection, - *An Overview of the Concept of Perfection in the Ancient World as a Background to the Letter of James, - *The Nature and Purpose of the Letter of James, - *Faith Perfected Through Works: A Context for the Moral Instructions in the Letter of James, - *A Spirituality of Authentic Perfection, - *Perfection in the Letter of James and the Sermon on the Mount, - and *On Reading James Today. - Patrick J. Hartin, DTh, teaches New Testament in the religious studies department at Gonzaga University in Spokane. "

The Question of God’s Perfection brings together leading scholars from the Jewish and Christian traditions to critically examine the theology of perfect being in light of the Hebrew Bible and classical rabbinic sources.

The book utilizes feminist thought and other philosophical considerations to argue in a unique way for an ethical picture of human life that stands in marked contrast with traditional understandings. Slote here revives Isaiah Berlin's bold views on the impossibility of perfection in ways that no one has previously attempted. The Appendix describes a new kind of philosophical/ethical methodology that combines and balances (traditionally) "feminine" and "masculine" elements.