Paperback reissue of one volume of the English Dominicans' Latin/English edition of Thomas Aquinas' Summa Theologiae.

David Albert Jones considers two basic questions: how can we live well in the face of death? and when, if ever, is it legitimate deliberately to bring human life to an end? He focuses upon the distinct theological approaches to death shown by four outstanding Christian thinkers: Ambrose of Milan, Augustine of Hippo, Thomas Aquinas, and Karl Rahner. Jones's aim is not primarily to make a contribution to the history of theology, but rather, through engagement with the thought of theologians of the past, to reflect on some of the practical and existential issues that the approach of death presents for all of us.

This volume provides an account of the surprising ‘in-breaking’ of spiritual life that persists in our culture, despite the best efforts of atheist spokespersons and secular theorists. Spirituality in its varying forms is irrepressible, resisting our attempts to exclude it by continuing to seep through the cracks and leak through the gaps. When it is allowed to manifest itself through the Christian faith-tradition, it has the power to surprise, transform and renew everything it touches. This volume contains a series of case studies, each of which describes the inner-functionings and out-workings of the spiritual life as a transformative point of contact between God, world, society and self. Each chapter contains high-level inquiry, drawing on best-practice scholarship that is deeply aware of the needs and opportunities that confront 21st-century society.

This volume is presented as a companion study to my translation of Galileo's MS 27, Galileo's Logical Treatises, which contains Galileo's appropriated questions on Aristotle's Posterior Analytics - a work only recently transcribed from the Latin autograph. Its purpose is to acquaint an English-reading audience with the teaching in those treatises. This is basically a sixteenth-century logic of discovery and of proof about which little is known in the present day, yet one that arguably guided the most significant research program of the seventeenth century. Despite its historical and systematic importance, the teaching is difficult to explain to the modern reader. Part of the problem stems from the fragmentary nature of the manuscript in which it is preserved, part from the contents of the teaching itself, which requires a considerable propadeutic for its comprehension. A word of explanation is thus required to set out the structure of the volume and to detail the editorial decisions that underlie its organization. Two major manuscript studies have advanced the cause of scholarship on Galileo within the past two decades. The first relates to Galileo's experimental activity at Padua prior to his discoveries with the telescope that led to the publication of his Sidereus nuncius in 1610. Much of this activity has been uncovered by Stillman Drake in analyses of manuscript fragments associated with the composition of Galileo's Two New Sciences, fragments now bound in a codex identified as MS 72 in the collection of Galileiana at the Biblioteca Nazionale Centrale in Florence.

In 1885 Herman Ebbinghaus showed the world how the scientific method could be applied to the elusive phenomena of memory. But what of work on memory before Ebbinghaus? The long ascendance of the Ebbinghaus tradition has eclipsed the contributions of scholars before Ebbinghaus. Memory in Historical Perspective draws together for the first time a collection of writings that figured prominently in scholarly thought about memory from the 8th century B. C. until the scientific investigation of memory began in the late 19th century. Memory in Historical Perspective will be of value to students, researchers, teachers, and writers who wish to place the study of memory in its historical context. The writings are thought-provoking; they deal with a wide range of basic issues in memory in a direct and refreshing way. A study of these writings will stimulate insights into current issues about memory in psychology, philosophy, artificial intelligence, anthropology, and education.

The prolific Margaret Cavendish (1623-1673) published books on natural philosophy as well as stories, plays, poems, orations, allegories, and letters. Her mature philosophical system offered a unique panpsychist theory of Nature as composed of a continuous, non-atomistic, perceiving, knowing matter. In contrast to the dominant philosophical thinking of her day, Cavendish argued that all matter has free will and can choose whether or not to follow Nature's rules. The Well-Ordered Universe explores the development of Cavendish's natural philosophy from the atomism of her 1653 poems to the panpsychist materialism of her 1668 Grounds of Natural Philosophy. Deborah Boyle argues that her natural philosophy, her medical theories, and her social and political philosophy are all informed by an underlying concern with order, regularity, and rule-following. This focus on order reveals interesting connections among apparently disparate elements of Cavendish's philosophical program, including her views on gender, on animals and the environment, and on sickness and health. Focusing on the role of order in Cavendish's philosophy also helps reveal key differences between her natural philosophy and her more conservative social and political philosophy. Cavendish believed that humans' special desire for public recognition often leads to an unruly ambition, causing humans to disrupt society in ways not seen in the rest of Nature. Thus, The Well-Ordered Universe defends Cavendish as a royalist who endorsed absolute monarchy and a rigid social hierarchy for maintaining order in human society.

Vernacular Aesthetics in the Later Middle Ages explores the formal composition, public performance, and popular reception of vernacular poetry, music, and prose within late medieval French and English cultures. This collection of essays considers the extra-literary and extra-textual methods by which vernacular forms and genres were obtained and examines the roles that performance and orality play in the reception and dissemination of those genres, arguing that late medieval vernacular forms can be used to delineate the interests and perspectives of the subaltern. Via an interdisciplinary approach, contributors use theories of multimodality, translation, manuscript studies, sound studies, gender studies, and activist New Formalism to address how and for whom popular, vernacular medieval forms were made.