This proposed book is a sequel to Volume 1. It has the same title and consists of eighteen additional essays written over four years (2014-2017) on the theme of the historical nexus between religion and politics. This second volume begins where the first ends and its Table of Contents lists essays Nineteen to Thirty-Six. It takes a sweeping panoramic cultural and anthropological view on the theme that is in some way connected to the following philosophical and dialectical conundrums: myth/history, poetics/science, politics/transcendentalism, freedom/determinism, ideology/history, power/justice, law/love, grand narrative/positivistic approach, hermeneutics, transcendence/immanence, secularism/religion, liberalism/fascism, freedom/human rights, revelation/positivism, democracy/political corruption, moral compass/power, guilt/honor, democracy/truth, ethical tradition/historical tradition, secular humanism/religious humanism, public spirituality/private spirituality, and spiritual identity/political identity. All of these subthemes are alluded to in the titles of the chapters and then philosophically explored. The chapters also venture into uncharted territory. From the very beginning, they often challenge taken-for-granted assumptions about history, progress, science, the secular and the sacred. The goal is not so much to solve those perennial philosophical conundrums, but to point to their relevancy for an effective handling of various contemporary existential predicaments in politics, in environmental science, and in spirituality. The target audience includes the educated layman of a philosophical bent, but also includes those readers that follow contemporary trends in ethics, spirituality and politics.

This book is a collection of 12 essays on three interrelated themes of Nation, Civil Society and Social Movements organized in three parts each having four chapters.

The essays selected here for translation derive largely from Thomasius's work on Staatskirchenrecht, or the political jurisprudence of church law. These works, originating as disputations, theses, and pamphlets, were direct interventions in the unresolved issue of the political role of religion in Brandenburg-Prussia, a state in which a Calvinist dynasty ruled over a largely Lutheran population and nobility as well as a significant Catholic minority. In mandating limited religious toleration within the German states, the provisions of the Peace of Westphalia (1648) also provided the rulers of Brandenburg-Prussia with a way of keeping the powerful Lutheran church in check by guaranteeing a degree of religious freedom to non-Lutherans and thereby detaching the state from the most powerful territorial church. Thomasius's writings on church-state relations, many of them critical of the civil claims made by Lutheran theologians, are a direct response to this state of affairs. At the same time, owing to the depth of intellectual resources at his disposal, these works constitute a major contribution to the broader discussion of the relation between the religious and political spheres.

Reprint of the original, first published in 1874.

Ever since Antiquity, reflections about economic problems have always been intertwined with questions relating to politics, ethics and religion. From the 18th century onwards, economic thought seemed to have been gradually disentangled from any other field, and to have gained the status of an autonomous scientific discipline, especially with the later use of mathematics. In fact, the growth of economic knowledge never broke off any ties with these other fields, and, especially with religion and ethics, even though the links with them became less obvious, they only changed shape. This is what this book illustrates, each chapter dealing with different periods and authors from the Middle Ages to the present times. Focusing in turn on the thought of the Scholastics, Ibn Rushd (Averroes), John Calvin, the French liberal Jansenists, Dugald Stewart, David Ricardo, Henri de Saint-Simon, Charles de Coux and French Christian Political Economy, Auguste Comte and Émile Durkheim, Henry Sidgwick, Arthur Cecil Pigou, and finally John Maynard Keynes, the studies collected here show how religious themes played an important role in the development of economic thought. This book was originally published as a Special Issue of The European Journal of the History of Economic Thought.

The 1960 publication of We Hold These Truths marked a significant event in the history of modern American thought. Since that time, Sheed & Ward has kept the book in print and has published several studies of John Courtney Murray's life and work. We are proud to present a new edition of this classic text, which features a comprehensive introduction by Peter Lawler that places Murray in the context of Catholic and American history and thought while revealing his relevance today. From the new Introduction by Peter Lawler: The Jesuit John Courtney Murray (1904-67) was, in his time, probably the best known and most widely respected American Catholic writer on the relationship between Catholic philosophy and theology and his country's political life. The highpoint of his influence was the publication of We Hold These Truths in the same year as an election of our country's first Catholic president. Those two events were celebrated by a Time cover story (December 12, 1960) on Murray's work and influence. The story's author, Protestant Douglas Auchincloss, reported that it was "The most relentlessly intellectual cover story I've done." His amazingly wide ranging and dense-if not altogether accurate-account of Murray's thought was crowned with a smart and pointed conclusion: "If anyone can help U.S. Catholics and their non-Catholic countrymen toward the disagreement that precedes understanding-John Courtney Murray can." . . . Murray's work, of course, is treated with great respect and has had considerable influence, but now it's time to begin to think of him as one of America's very few genuine political philosophers. His disarmingly lucid and accessible prose has caused his book to be widely cited and celebrated, but it still is not well understood. It is both praised and blamed for reconciling Catholic faith with the fundamental premises of American political life. It is praised by liberals for paving the way for Vatican II's embrace of the American idea of religious liberty, and it is