In nineteenth-century France, parents abandoned their children in overwhelming numbers--up to 20 percent of live births in the Parisian area. The infants were left at state-run homes and were then transferred to rural wet nurses and foster parents. Their chances of survival were slim, but with alterations in state policy, economic and medical development, and changing attitudes toward children and the family, their chances had significantly improved by the end of the century. “br /> Rachel Fuchs has drawn on newly discovered archival sources and previously untapped documents of the Paris foundling home in order to depict the actual conditions of abandoned children and to reveal the bureaucratic and political response. This study traces the evolution of French social policy from early attempts to limit welfare to later efforts to increase social programs and influence family life. Abandoned Children illuminates in detail the family life of nineteenth-century French poor. It shows how French social policy with respect to abandoned children sought to create an economically useful and politically neutral underclass out of a segment of the population that might otherwise have been an economic drain and a potential political threat.

The bibliography lists about 10.000 titles of monographs, collections and articles in the field of the philosophy of religion and philosophical theology that appeared between 1955 and 2005. The majority of them are in the English language but publications in German, Dutch and French are listed as well. Though it is not claimed to be exhaustive, the bibliography offers a fairly representative survey of scholarly work on the main topics of interest. *** Publications have been systematically classified according to eleven main categories: "Introductions, Surveys and Historical Issues" (Part I), "Religious Language" (Part II), "Religious Experience" (Part III), "Religious Epistemology" (Part IV), "Theism" (Part V), "Hermeneutics" (Part VI), "Religion and Science" (Part VII), "Religion and Aesthetics" (Part VIII), "Religion and Morality" (Part IX), "Religious Pluralism" (Part X) and "Feminist Philosophy of Religion" (Part XI). Part III has been subdivided into "Religious Experience" and "Mystical Experience," Part VII into "The Concept of God," (arguments for) "The Existence of God," "The Problem of Evil" and "Atheism," and Part VII into "General and Historical Issues," "Theological Issues" and "(implications of) Modern Physics, Cosmology and Biology," *** The bibliography will particularly be useful to scholars, teachers and students in the philosophy of religion, philosophical theology and systematic theology as well as to those who are interested, professionally or otherwise, in the results of academic scholarship in those fields.

Being and Value begins with a discussion on metaphysics, showing the vital relationship between human life and the philosophical placement of value, and emphasizing the current transition from the old mechanical worldview to the postmodern alternative inspired by ecology. Being and Value shows how intimately premodern philosophy bound value into the fabric of things, and analyzes the expulsion of value from factual being during the modern period. Special attention is given to beauty: What is the relationship between the subjective and objective conditions of beauty? Is the beauty of nature merely the product of human appreciation? The answer is that beauty—and value—is a more potent ingredient in the structure of things than modern reductionism allows.

Mind, Value, and Cosmos: On the Relational Nature of Ultimacy is an investigation into the nature of ultimacy and explanation, particularly as it relates to the status of, and relationship among Mind, Value, and the Cosmos. It draws its stimulus from longstanding “axianoetic” convictions as to the ultimate status of Mind and Value in the western tradition of philosophical theology, and chiefly from the influential modern proposals of A.N. Whitehead, Keith Ward, and John Leslie. What emerges is a relational theory of ultimacy wherein Mind and Value, Possibility and Actuality, God and the World are revealed as “ultimate” only in virtue of their relationality. The ultimacy of relationality—what Whitehead calls “mutual immanence”—uniquely illuminates enduring mysteries surrounding: any and all existence, necessary divine existence, the nature of the possible, and the world as actual. As such, it casts fresh light upon the whence and why of God, the World, and their ultimate presuppositions.

This concise new study from a senior political philosopher looks at the principle of equality in the thought of John Locke. Throughout the text Jeremy Waldron discusses contemporary approaches to equality and rival interpretations of Locke, and this gives the whole an unusual degree of accessibility and intellectual excitement.

Featuring a moment in late seventeenth- and early eighteenth-century England before the disciplinary divisions that we inherit today were established, Empiricist Devotions recovers a kind of empiricist thinking in which the techniques and emphases of science, religion, and literature combined and cooperated. This brand of empiricism was committed to particularized scrutiny and epistemological modesty. It was Protestant in its enabling premises and meditative practices. It earnestly affirmed that figurative language provided crucial tools for interpreting the divinely written world. Smith recovers this empiricism in Robert Boyle’s analogies, Isaac Newton’s metaphors, John Locke’s narratives, Joseph Addison’s personifications, Daniel Defoe’s diction, John Gay’s periphrases, and Alexander Pope’s descriptive particulars. She thereby demonstrates that "literary" language played a key role in shaping and giving voice to the concerns of eighteenth-century science and religion alike. Empiricist Devotions combines intellectual history with close readings of a wide variety of texts, from sermons, devotional journals, and economic tracts to georgic poems, it-narratives, and microscopy treatises. This prizewinning book has important implications for our understanding of cultural and literary history, as scholars of the period’s science have not fully appreciated figurative language’s central role in empiricist thought, while scholars of its religion and literature have neglected the serious empiricist commitments motivating richly figurative devotional and poetic texts. Winner of the Walker Cowen Memorial Prize for an Outstanding Work of Scholarship in Eighteenth-Century Studies