Catholic priest and radical social critic Ivan Illich is best known for books like Deschooling Society and Medical Nemesis that skewered the dominant institutions of the West in the 1970s. Although commissioned in 1961 by American bishops to run a missionary training center in Cuernavaca, Mexico, Illich emerged as one of the major critics of the missionary movement. As he became a more controversial figure, his center evolved into CIDOC (Centro Intercultural de Documentación), an informal university that attracted a diverse group of intellectuals and seekers from around the world. They came to Illich's center to learn Spanish, to attend seminars, and to sit at the feet of Illich, whose relentless criticism of the Catholic Church and modern Western culture resonated with the revolutionary spirit of the times. His 1967 article, "The Seamy Side of Charity," a harsh attack on the American missionary effort in Latin America, and other criticisms of the Church led to a trial at the Vatican in 1968, after which he left the priesthood. Illich's writings struck at the foundations of western society, and envisioned utopian transformations in the realms of education, transportation, medicine, and economics. He was an inspiration to a generation of liberation theologians and other left-wing intellectuals. In The Prophet of Cuernavaca Todd Hartch traces the development of Illich's ideas from his work as a priest through his later secular period, offering one of the first book-length historical treatments of his thought in English.

Catholic priest and social critic Ivan Illich is best known for books that skewered the dominant institutions of the West in the 1970s. Of the two periods of Illich's time in Mexico, the 'Catholic period' from 1961 to 1967 has received little attention, but in many ways it was the foundation and source of the better-known 'secular period' from 1967 to 1976. This book clarifies both periods and explains the relationship between them.

Predominantly Catholic for centuries, Latin America is still largely Catholic today, but the religious continuity in the region masks great changes that have taken place in the past five decades. In fact, it would be fair to say that Latin American Christianity has been transformed definitively in the years since the Second Vatican Council. Religious change has not been obvious because its transformation has not been the sudden and massive growth of a new religion, as in Africa and Asia. It has been rather a simultaneous revitalization and fragmentation that threatened, awakened, and ultimately brought to a greater maturity a dormant and parochial Christianity. New challenges from modernity, especially in the form of Protestantism and Marxism, ultimately brought forth new life. In The Rebirth of Latin American Christianity, Todd Hartch examines the changes that have swept across Latin America in the last fifty years, and situates them in the context of the growth of Christianity in the global South.

“Shines a floodlight on a topic that has been cloaked in obscurity . . . a landmark work in both intellectual history and political theory” (The Wall Street Journal). Philosophical esotericism—the practice of communicating one’s unorthodox thoughts “between the lines”—was a common practice until the end of the eighteenth century. Despite its long and well-documented history, however, esotericism is often dismissed today as a rare occurrence. But by ignoring esotericism, we risk cutting ourselves off from a full understanding of Western philosophical thought. Walking readers through both an ancient (Plato) and a modern (Machiavelli) esoteric work, Arthur M. Melzer explains what esotericism is—and is not. It relies not on secret codes, but simply on a more intensive use of familiar rhetorical techniques like metaphor, irony, and insinuation. Melzer explores the various motives that led thinkers in different times and places to engage in this strange practice, while also exploring the motives that lead more recent thinkers not only to dislike and avoid this practice but to deny its very existence. In the book’s final section, “A Beginner’s Guide to Esoteric Reading,” Melzer turns to how we might once again cultivate the long-forgotten art of reading esoteric works. The first comprehensive, book-length study of the history and theoretical basis of philosophical esotericism, Philosophy Between the Lines is “a treasure-house of insight and learning. It is that rare thing: an eye-opening book . . . By making the world before Enlightenment appear as strange as it truly was, [Melzer] makes our world stranger than we think it is” (George Kateb, Professor of Politics, Emeritus, at Princeton University). “Brilliant, pellucid, and meticulously researched.” —City Journal

In the eighteen years since Ivan Illich’s death, David Cayley has been reflecting on the meaning of his friend and teacher’s life and work. Now, in Ivan Illich: An Intellectual Journey, he presents Illich’s body of thought, locating it in its own time and retrieving its relevance for ours. Ivan Illich (1926–2002) was a revolutionary figure in the Roman Catholic Church and in the wider field of cultural criticism that began to take shape in the 1960s. His advocacy of a new, de-clericalized church and his opposition to American missionary programs in Latin America, which he saw as reactionary and imperialist, brought him into conflict with the Vatican and led him to withdraw from direct service to the church in 1969. His institutional critiques of the 1970s, from Deschooling Society to Medical Nemesis, promoted what he called institutional or cultural revolution. The last twenty years of his life were occupied with developing his theory of modernity as an extension of church history. Ranging over every phase of Illich’s career and meditating on each of his books, Cayley finds Illich to be as relevant today as ever and more likely to be understood, now that the many convergent crises he foresaw are in full public view and the church that rejected him is paralyzed in its “folkloric” shell. Not a conventional biography, though attentive to how Illich lived, Cayley’s book is “continuing a conversation” with Illich that will engage anyone who is interested in theology, philosophy, history, and the Catholic Church.

Universal education through schooling is not feasible. It would be no more feasible if it were attempted by means of alternative institutions built on the style of present schools. Neither new attitudes of teachers toward their pupil nor the proliferation of educational hardware or software (in classroom or bedroom), nor finally the attempt to expand the pedagogue's responsibility until it engulfs his pupul's lifetimes will deliver universal education. The current search for new educational funnels must be reversed into the search for their institutional inverse: educational webs which heighten the opportunity for each one to transform each moment of his living into one of learning, sharing, and caring. We hope to contribute concepts needed by those who conduct such counterfoil research on education - and also to those who seek alternatives to other establisehd service industries. Ivan Illich was born in Vienna in 1926. He studied theology and philosophy at the Gregorian University in Rome and obtained a PhD in history at the University of Salzburg. He came to the United States in 1951, where he served as assistant pastor in an Irish-Puerto Rican parish in New York. From 1956 to 1960 he was assigned as vice rector to the Catholic University of Puerto Rico, where he organized an intensive training center for American preists in Latin American culture. Illich was a co-founder of the widely known and controversial Center for Intercultural Documentation (CIDOC) in Cuernavaca, Mexico, and since 1964 he has directed research seminars on "Institutional Alternatives in a Technological Society," with special focus on Latin America. Ivan Illich's writings have appeared in The New York Review, The Saturday Review, Esprit, Kuvsbuch, Siempre, America, Commonweal, Epreuves, and Tern PS Modernes.

Erich Fromm was a political activist, psychologist, psychoanalyst, philosopher, and one of the most important intellectuals of the twentieth century. Known for his theories of personality and political insight, Fromm dissected the sadomasochistic appeal of brutal dictators while also eloquently championing loveÑwhich, he insisted, was nothing if it did not involve joyful contact with others and humanity at large. Admired all over the world, Fromm continues to inspire with his message of universal brotherhood and quest for lasting peace. The first systematic study of FrommÕs influences and achievements, this biography revisits the thinkerÕs most important works, especially Escape from Freedom and The Art of Loving, which conveyed important and complex ideas to millions of readers. The volume recounts FrommÕs political activism as a founder and major funder of Amnesty International, the National Committee for a Sane Nuclear Policy, and other peace groups. Consulting rare archival materials across the globe, Lawrence J. Friedman reveals FrommÕs support for anti-Stalinist democratic movements in Central and Eastern Europe and his efforts to revitalize American democracy. For the first time, readers learn about FrommÕs direct contact with high officials in the American government on matters of war and peace while accessing a deeper understanding of his conceptual differences with Freud, his rapport with Neo-Freudians like Karen Horney and Harry Stack Sullivan, and his association with innovative artists, public intellectuals, and world leaders. Friedman elucidates FrommÕs key intellectual contributions, especially his innovative concept of Òsocial character,Ó in which social institutions and practices shape the inner psyche, and he clarifies FrommÕs conception of love as an acquired skill. Taking full stock of the thinkerÕs historical and global accomplishments, Friedman portrays a man of immense authenticity and spirituality who made life in the twentieth century more humane than it might have been.