This magisterial book is an analysis of the course of Western intellectual history between A.D. 400 and 1400. The book is arranged in two parts: the first surveys the comparative modes of thought and varying success of Byzantine, Latin-Christian, and Muslim cultures, and the second takes the reader from the eleventh-century revival of learning to the high Middle Ages and beyond, the period in which the vibrancy of Western intellectual culture enabled it to stamp its imprint well beyond the frontiers of Christendom. Marcia Colish argues that the foundations of the Western intellectual tradition were laid in the Middle Ages and not, as is commonly held, in the Judeo-Christian or classical periods. She contends that Western medieval thinkers produced a set of tolerances, tastes, concerns, and sensibilities that made the Middle Ages unlike other chapters of the Western intellectual experience. She provides astute descriptions of the vernacular and oral culture of each country of Europe; explores the nature of medieval culture and its transmission; profiles seminal thinkers (Augustine, Anselm, Gregory the Great, Aquinas, Ockham); studies heresy from Manichaeism to Huss and Wycliffe; and investigates the influence of Arab and Jewish writing on scholasticism and the resurrection of Greek studies. Colish concludes with an assessment of the modes of medieval thought that ended with the period and those that remained as bases for later ages of European intellectual history.

When does history begin? What characterizes it? This book dissolves the logic of a beginning based on writing, civilization, or historical consciousness and offers a model for a history that escapes the continuing grip of the Judeo-Christian time frame. It lays out a new case for bringing neuroscience and neurobiology into the realm of history.

“How is it that we know we are headed for destruction as a species, and yet are unable to effect the necessary changes needed for survival?” We know from history that our current thinking and values will not lead to a peaceful, sustainable future. It is more crucial now than ever that we learn to break the cycle so that we can create a global community that balances diversity and individuality with integration and harmony. The answer lies in how we think. We are trapped in social systems based on power structures designed to keep us divided in antagonistic and non-viable behaviors. We have divorced how we understand the world through science with how we find meaning in our lives through religion, alienating us from the world and each other. To overcome these challenges, we need to focus our thinking on the global community by giving priority to universal ethical values. With ethical priority, we can shift power interests from a tribal to a human perspective and reconnect understanding with meaning. We can reduce alienation and improve harmony around the world. In The Ethical Society, William Carruthers provides the roadmap for us to finally achieve that peaceful, sustainable world.

This book considers the place and value of knowledge in contemporary society. “Knowledge” is not a self-evident concept: both its denotations and connotations are historically situated. Since the Enlightenment, knowledge has been a matter of discovery through effort, and “knowledge for its own sake” a taken-for-granted ideal underwriting progressive education as a process which not only taught “for” and “about” something, but also ennobled the soul. While this ideal has not been explicitly rejected, in recent decades there has been a tacit move away from a strong emphasis on its centrality, even in Higher Education. The authors address the values that inform knowledge production in its present forms, and seek to identify social and cultural factors that support these values.Against the background of increasingly restrictive conditions of academic work, the first section of this volume offers incisive critiques of Higher Education, with examples drawn from Australia and New Zealand. The second group of chapters considers how academics have viewed, and have tried to adapt to, present circumstances. The third section comprises papers that consider epistemological issues in the generation and promulgation of knowledge. The chapters in this volume are indicative of the work that needs to be done so that we can come to comprehend – and perhaps try and improve – our relationship to learning and knowledge in the 21st Century.This timely book will be of particular interest to workers in higher education; it should also inform and challenge all those who have concerns for the future of the intellectual life of our civilization.