The computer has increasingly become the principal model for the mind, which means our most basic experience of "reality" is as mediated through a screen, or stored in a cloud. As a result, we are losing a sense of the concrete and imposing presence of the real, and the fundamental claim it makes on us, a claim that Iris Murdoch once described as the essence of love. In response to this postmodern predicament, the present book aims to draw on the classical philosophical tradition in order to articulate a robust philosophical anthropology, and a new appreciation of the importance of the "transcendental properties" of being: beauty, goodness, and truth. The book begins with a reflection on the importance of metaphysics in our contemporary setting, and then presents the human person's relation to the world under the signs of the transcendentals: beauty is the gracious invitation into reality, goodness is the self-gift of freedom in response to this invitation, and truth is the consummation of our relation to the real in knowledge. The book culminates in an argument for why love is ultimately a matter of being, and why metaphysical reason in indispensable in faith.

The computer has increasingly become the principal model for the mind, which means our most basic experience of “reality” is as mediated through a screen, or stored in a cloud. As a result, we are losing a sense of the concrete and imposing presence of the real, and the fundamental claim it makes on us, a claim that Iris Murdoch once described as the essence of love. In response to this postmodern predicament, the present book aims to draw on the classical philosophical tradition in order to articulate a robust philosophical anthropology, and a new appreciation of the importance of the “transcendental properties” of being: beauty, goodness, and truth. The book begins with a reflection on the importance of metaphysics in our contemporary setting, and then presents the human person’s relation to the world under the signs of the transcendentals: beauty is the gracious invitation into reality, goodness is the self-gift of freedom in response to this invitation, and truth is the consummation of our relation to the real in knowledge. The book culminates in an argument for why love is ultimately a matter of being, and why metaphysical reason in indispensable in faith.

Plato's Critique of Impure Reason offers a dramatic interpretation of the Republic, at the center of which lies a novel reading of the historical person of Socrates as the "real image" of the good

Schindler shows that liberalism is wrong, not because it has simply “relegated God to the private,” but because it has inverted the world: giving us power without authority, in what becomes a closed, necessarily totalitarian, horizon. Here, nothing else can be done with the transcendent God but to find a quiet little place to keep him, harmless and out of the way. When we let God out, a cosmic hierarchy of act—of participation in Being Himself—explodes into view. And this changes everything. A true integralism, a true postliberalism, moves politics back into a cosmos that is itself analogically ordered to participation in the life of God. With The Politics of the Real, Schindler has elevated the postliberal conversation. — Andrew Willard Jones Director of Catholic Studies at Franciscan University of Steubenville and author of Before Church and State

Metaphysical study of God, love, technology, and culture in modern society Reality most basically and properly considered, says David L. Schindler, is an order of love a gift that finds its objective only in an entire way of life. Love is what first brings things into existence, and everything exists in, through, and for love. With this understanding of reality, Schindler explores how modern culture marginalizes love, regarding it at best as a matter of piety or goodwill rather than as the very stuff that makes our lives and the things of the world real. Schindler examines how Western civilization s fixation with technology especially its displacement of experience with experiment and its privileging of knowing and making has undermined its capacity to build an authentic human culture. Schindler sees this as a technological age not simply because of technological advancements but because of the way we think as the result of our technological orientation. He shows, within the context of politics, economics, science, and cultural and professional life generally, that God-centered love is what gives things their deepest and most proper order and meaning.

Aimee Byrd peels back the church's underlying and pervasive theology of power to face the shame that lurks there and find the lasting hope of belonging in Christ. Some things happening in the church these days should provoke our anger. It's racked with scandals of fraud, abuse, cover-up. It's embroiled in racism, misogyny, marginalization, and hatred. The truth is that we have to fight to love Christ's church. Many of us are left wondering what kind of hope can the church offer if its leaders will not care for its wounds, admit their complicity, and move toward true reconciliation with God's people. From the author of Recovering from Biblical Manhood and Womanhood comes a passionate plea to work through our disillusionment with the church and rediscover what's true and beautiful about our covenantal union with Christ. Having tread her own path of disillusionment, Aimee Byrd invites us to see Christ among the chaos so apparent in his church. Along the way, Aimee guides us through deeply theological and personal reflections on how we can: Cultivate healthier forms of trust by recognizing power structures at work. Understand the limits of authority, and free ourselves from tribes and celebrity culture. Take appropriate social risks by speaking up when we're uncomfortable. Rediscover how our stories matter to God. This book is written to those who have been wounded by the church. To those who have suffered abuse at the hands of church leaders and are left with deep scars. To those who are disillusioned or deconstructing their faith, The Hope in Our Scars offers a way forward with a God who walks with us in our affliction and wants to make it into something beautiful.

A brutal murder incites paranoia in the rare-book world in a “brilliantly written . . . lethally enthralling” novel of literary suspense (Joyce Carol Oates). The bibliophile community is stunned when a reclusive collector, Adam Diehl, is found on the floor of his Montauk home: hands severed, surrounded by valuable inscribed books and original manuscripts that have been vandalized beyond repair. Adam’s sister, Meghan, and her lover, Will—a convicted if unrepentant literary forger—struggle to come to terms with the incomprehensible murder. But when Will begins receiving threatening handwritten letters, seemingly penned by Henry James and A. Conan Doyle, he’s drawn into a web of deception with which he’s unnervingly familiar. Yet this time, it’s putting his own life in jeopardy. “From its provocative opening line . . . [The Forgers] takes on a knowing, nourish tone, like a crime movie by the Coen brothers” (The Miami Herald), while “quite skillfully, paying homage to one of Agatha Christie’s most famous whodunits. Yet even then, [Morrow] offers a few twists of his own and will keep all but the most astute mystery aficionado guessing . . . until the end” (The Washington Post).