Spiritual Rationality: Papal Embargo as Cultural Practice offers the first book-length study of embargo in a pre-modern period and provides a unique exploration into the domestic implications of this tool of foreign policy. Based on a large and varied body of archival and printed, papal and secular sources, this inquiry covers Europe and the broader Mediterranean from c. 1150 to c. 1550. During this time of an increasing papal role within Christian society, the church employed restrictions on trade with Muslims, pagans, 'heretics', 'schismatics', disobedient Catholic communities and individual Jews in order to facilitate papally-endorsed warfare against external enemies and to discipline internal foes. Various trade bans were originally promulgated as individual responses to specific circumstances. These restrictions, however, were shaped by the premise that sin and the defense of the decorum of the faith and Christendom condoned, or even required, papal intervention into the lives of the laity and by the text-based approach of popes and canonists. Papal embargo, consequently, was not only the sum total of individual trade bans but also a legal and moral discourse that classified exchanges into legitimate and illegitimate ones, compelled merchants to distinguish clearly between themselves as (Roman) Christians and a multitude of others as non-Christians, and helped order symbolically both the relationships between the two groups and those between church and laity. Papal embargo's chief relevance thus lay within Christian society itself, where it functioned as an intangible pastoral staff. While sixteenth-century developments undermined it as a policy tool and a moral discourse alike, papal embargo inscribed the notion of the immorality of trade with the enemy into European thought.

Offers the first book-length study of the Roman Catholic church's practice of embargoing trade outside of Christendom in the period c. 1150 to c. 1550, particularly examining the influence of the papacy on the state.

Rationality and Religious Commitment shows how religious commitment can be rational and describes the place of faith in the postmodern world. It portrays religious commitment as far more than accepting doctrines—it is viewed as a kind of life, not just as an embrace of tenets. Faith is conceived as a unique attitude. It is irreducible to belief but closely connected with both belief and conduct, and intimately related to life's moral, political, and aesthetic dimensions. Part One presents an account of rationality as a status attainable by mature religious people—even those with a strongly scientific habit of mind. Part Two describes what it means to have faith, how faith is connected with attitudes, emotions, and conduct, and how religious experience may support it. Part Three turns to religious commitment and moral obligation and to the relation between religion and politics. It shows how ethics and religion can be mutually supportive even though ethics provides standards of conduct independently of theology. It also depicts the integrated life possible for the religiously committed—a life with rewarding interactions between faith and reason, religion and science, and the aesthetic and the spiritual. The book concludes with two major accounts. One explains how moral wrongs and natural disasters are possible under God conceived as having the knowledge, power, and goodness that make such evils so difficult to understand. The other account explores the nature of persons, human and divine, and yields a conception that can sustain a rational theistic worldview even in the contemporary scientific age.

As Euro-American culture turns resolutely away from religiosity toward spirituality and becomes increasingly post-Christian, the ordinary, everyday practice of Christian life is ever more questioned and in need of scrutiny. In this interdisciplinary analysis, Christians are first called to comprehend the excessive rationality that modernity has built into both the cognitive and organizational structure of contemporary Christian life. They are then summoned to personify an authentic attitude of humility, and in particular, the virtue of intellectual humility that is most challenged and tested by religious convictions. Going forward, Christians are subsequently invited to live their faith more as an internally differentiated and open spirituality, rather than an externally determined and regulated religiosity. When we exhaust our rationality and are confronted with its limitations, we are humbled by our finitude and animated by our spirituality.

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One of Hegel’s most controversial and confounding claims is that “the real is rational and the rational is real.” In this book, one of the world’s leading scholars of Hegel, Jean-François Kervégan, offers a thorough analysis and explanation of that claim, along the way delivering a compelling account of modern social, political, and ethical life. ?Kervégan begins with Hegel’s term “objective spirit,” the public manifestation of our deepest commitments, the binding norms that shape our existence as subjects and agents. He examines objective spirit in three realms: the notion of right, the theory of society, and the state. In conversation with Tocqueville and other theorists of democracy, whether in the Anglophone world or in Europe, Kervégan shows how Hegel—often associated with grand metaphysical ideas—actually had a specific conception of civil society and the state. In Hegel’s view, public institutions represent the fulfillment of deep subjective needs—and in that sense, demonstrate that the real is the rational, because what surrounds us is the product of our collective mindedness. This groundbreaking analysis will guide the study of Hegel and nineteenth-century political thought for years to come.

Why does the universe exist and what are you supposed to do in it? This question has been addressed by religions since time immemorial, but popular answers often fail to account for obvious aspects of reality. Indeed, if God knows everything, why do we need to learn through pain and suffering? If God is omnipotent, why are we needed to do good? If the universe is fundamentally good, why are wars, crime, and injustice all around us? In modern society, orthodox science takes the rational high-ground and tackles these contradictions by denying the very need for, and the existence of, meaning. Indeed, many of us implicitly accept the notion that rationality somehow contradicts spirituality. That is a modern human tragedy, not only for its insidiousness, but for the fact that it is simply not true. In this book, the author constructs a coherent and logical argument for the meaning of existence, informed by science itself. A framework is laid out wherein all aspects of human existence have a logical, coh