This revised edition of John E. Smith's classic details the phenomenal growth in American philosophy in the years since the book first appeared. Through the addition of a new chapter and the readdressing of earlier material, Smith advances his reflections on the present decade. The book also considers the impact of British linguistic philosophy and other currents of thought abroad on classical American philosophy.

This landmark book shows how five African civilizations—Yoruba, Kongo, Ejagham, Mande and Cross River—have informed and are reflected in the aesthetic, social and metaphysical traditions (music, sculpture, textiles, architecture, religion, idiogrammatic writing) of black people in the United States, Cuba, Haiti, Trinidad, Mexico, Brazil and other places in the New World.

This revised edition of John E. Smith's classic details the phenomenal growth in American philosophy in the years since the book first appeared. Through the addition of a new chapter and the readdressing of earlier material, Smith advances his reflections on the present decade. The book also considers the impact of British linguistic philosophy and other currents of thought abroad on classical American philosophy.

Viola Cordova was the first Native American woman to receive a PhD in philosophy. Even as she became an expert on canonical works of traditional Western philosophy, she devoted herself to defining a Native American philosophy. Although she passed away before she could complete her life’s work, some of her colleagues have organized her pioneering contributions into this provocative book. In three parts, Cordova sets out a complete Native American philosophy. First she explains her own understanding of the nature of reality itself—the origins of the world, the relation of matter and spirit, the nature of time, and the roles of culture and language in understanding all of these. She then turns to our role as residents of the Earth, arguing that we become human as we deepen our relation to our people and to our places, and as we understand the responsibilities that grow from those relationships. In the final section, she calls for a new reverence in a world where there is no distinction between the sacred and the mundane. Cordova clearly contrasts Native American beliefs with the traditions of the Enlightenment and Christianized Europeans (what she calls “Euroman” philosophy). By doing so, she leads her readers into a deeper understanding of both traditions and encourages us to question any view that claims a singular truth. From these essays—which are lucid, insightful, frequently funny, and occasionally angry—we receive a powerful new vision of how we can live with respect, reciprocity, and joy.

Pangle reexamines the moral philosophy of the Founding Fathers and finds that at the heart of the Framers' republicanism was a dramatically new vision of civic virtue, religious faith, and intellectual life, rooted in an unprecendented commitment to private and economic liberties, and that this commitment represented a departure from both the classical and biblical traditions. He challenges those who explain 18th century political thought exclusively in terms of historical circumstances, Calvinistic faith, or economic and social ideology. He develops a new interpretation of John Locke's moral and political philosophy, arguing that Locke's greatest political and rhetorical achievement was in transforming the God of the Bible into the God of reason and nature; and shows Locke's influence on the Framers' thought. ISBN 0-226-64540-1: $22.50.