"In a letter to Boccaccio, Petrarch extolled the virtue of poetry and letters for promoting an understanding of both human nature and morals. The letter was designed to console him after hearing a prediction that he was soon to die and that he ought to renounce poetry. The prophecy came from an elder renowned for his piety, but Petrarch admonished that too often dishonesty and fraud are couched in religious sentiments. Nothing, not even death, according to Petrarch, ought to divert us from literature. For Petrarch, Virgil was the source for understanding how literary studies not only promote eloquence, but enhance morals. If anything, literature dispels the fear of death. The claims of this volume is that it may be the case that the virtuous life can be achieved by those ignorant of letters but a more direct and certain route is guaranteed by a devotion to literature. The collected works in this new volume of the Transaction series Religion and Public Life heeds Petrarch's advice that literature not only orients us to life's developmental stages, it can provide us with a more complete understanding of the human character while artfully advancing morals. To this end, Michelle Darnell's opening chapter entitled "A New Age of Reason" explains how existentialism is an argument for how literature can take on philosophical form, not as formal argument, but as persuasive narrative. Over the objections of even those who study Sartre, Darnell uses Sartre's The Age of Reason as a model and shows how his literary output was a legitimate philosophical inquiry. In addition to the Darnell piece, the volume boasts a series of outstanding and innovative works by scholars in the field. Taken together as a whole, these authors not only illustrate the moral consequences of an original choice, but oblige the reader to explore the ramifications of such a choice in one's own life."--Provided by publisher.

In a letter to Boccaccio, Petrarch extolled the virtue of poetry and letters for promoting an understanding of both human nature and morals. The letter was designed to console him after hearing a prediction that he was soon to die and that he ought to renounce poetry. The prophecy came from an elder renowned for his piety, but Petrarch admonished that too often dishonesty and fraud are couched in religious sentiments. Nothing, not even death, according to Petrarch, ought to divert us from literature. For Petrarch, Virgil was the source for understanding how literary studies not only promote eloquence, but enhance morals. If anything, literature dispels the fear of death. The claims of this volume is that it may be the case that the virtuous life can be achieved by those ignorant of letters but a more direct and certain route is guaranteed by a devotion to literature. The collected works in this new volume of the Transaction series Religion and Public Life heeds Petrarch's advice that literature not only orients us to life's developmental stages, it can provide us with a more complete understanding of the human character while artfully advancing morals. To this end, Michelle Darnell's opening chapter entitled "A New Age of Reason" explains how existentialism is an argument for how literature can take on philosophical form, not as formal argument, but as persuasive narrative. Over the objections of even those who study Sartre, Darnell uses Sartre's The Age of Reason as a model and shows how his literary output was a legitimate philosophical inquiry. In addition to the Darnell piece, the volume boasts a series of outstanding and innovative works by scholars in the field. Taken together as a whole, these authors not only illustrate the moral consequences of an original choice, but oblige the reader to explore the ramifications of such a choice in one's own life.

What exactly is goodness? Where is it found in the literary imagination? Toni Morrison, one of American letters’ greatest voices, pondered these perplexing questions in her celebrated Ingersoll Lecture, delivered at Harvard University in 2012 and published now for the first time in book form. Perhaps because it is overshadowed by the more easily defined evil, goodness often escapes our attention. Recalling many literary examples, from Ahab to Coetzee’s Michael K, Morrison seeks the essence of goodness and ponders its significant place in her writing. She considers the concept in relation to unforgettable characters from her own works of fiction and arrives at conclusions that are both eloquent and edifying. In a lively interview conducted for this book, Morrison further elaborates on her lecture’s ideas, discussing goodness not only in literature but in society and history—particularly black history, which has responded to centuries of brutality with profound creativity. Morrison’s essay is followed by a series of responses by scholars in the fields of religion, ethics, history, and literature to her thoughts on goodness and evil, mercy and love, racism and self-destruction, language and liberation, together with close examination of literary and theoretical expressions from her works. Each of these contributions, written by a scholar of religion, considers the legacy of slavery and how it continues to shape our memories, our complicities, our outcries, our lives, our communities, our literature, and our faith. In addition, the contributors engage the religious orientation in Morrison’s novels so that readers who encounter her many memorable characters such as Sula, Beloved, or Frank Money will learn and appreciate how Morrison’s notions of goodness and mercy also reflect her understanding of the sacred and the human spirit.

Using path-breaking discoveries of cognitive science, Mark Johnson argues that humans are fundamentally imaginative moral animals, challenging the view that morality is simply a system of universal laws dictated by reason. According to the Western moral tradition, we make ethical decisions by applying universal laws to concrete situations. But Johnson shows how research in cognitive science undermines this view and reveals that imagination has an essential role in ethical deliberation. Expanding his innovative studies of human reason in Metaphors We Live By and The Body in the Mind, Johnson provides the tools for more practical, realistic, and constructive moral reflection.

In a letter to Boccaccio, Petrarch extolled the virtue of poetry and letters for promoting an understanding of both human nature and morals. The letter was designed to console him after hearing a prediction that he was soon to die and that he ought to renounce poetry. The prophecy came from an elder renowned for his piety, but Petrarch admonished that too often dishonesty and fraud are couched in religious sentiments. Nothing, not even death, according to Petrarch, ought to divert us from literature. For Petrarch, Virgil was the source for understanding how literary studies not only promote eloquence, but enhance morals. If anything, literature dispels the fear of death. The claims of this volume is that it may be the case that the virtuous life can be achieved by those ignorant of letters but a more direct and certain route is guaranteed by a devotion to literature. The collected works in this new volume of the Transaction series Religion and Public Life heeds Petrarch's advice that literature not only orients us to life's developmental stages, it can provide us with a more complete understanding of the human character while artfully advancing morals. To this end, Michelle Darnell's opening chapter entitled "A New Age of Reason" explains how existentialism is an argument for how literature can take on philosophical form, not as formal argument, but as persuasive narrative. Over the objections of even those who study Sartre, Darnell uses Sartre's The Age of Reason as a model and shows how his literary output was a legitimate philosophical inquiry. In addition to the Darnell piece, the volume boasts a series of outstanding and innovative works by scholars in the field. Taken together as a whole, these authors not only illustrate the moral consequences of an original choice, but oblige the reader to explore the ramifications of such a choice in one's own life. Gabriel R. Ricci is professor of humanities and the chair of the Department of History at Elizabethtown College. He is the author of Time Consciousness: The Philosophical Uses of History and the editor of Transaction's much-admired Religion and Public Life series.

This volume shows how modern political theory can be enriched through an engagement with works of literature. It uses the resources of literature to explore issues such as nationalism, liberal philosophy, utopiansim, narrative and the role of theory in political thought. A variety of approaches are adopted and the aim is to show some of the many and diverse ways in which literature may enrich political theorising, as well as considering some of the problems to which this may give rise. The theorists discussed include Richard Rorty, Alasdair MacIntyre, Charles Taylor, and Martha Nussbaum. There are literary references from Greek tradegy, Jonathan Swift, Brian Moore, Elizabeth Bowen and contemporary feminist utopian fiction. All the contributors have a long-standing interest in the relations between literature and moral and political thought. They are concerned not to be restricted by conventional academic boundaries and are not united by any party-line or uniformity of intellectual commitments. This volume will be of great interest to all students engaged in the study of politics and literature.

The idea that science is or should be value-free, and that values are or should be formed independently of science, has been under fire by philosophers of science for decades. Science and Moral Imagination directly challenges the idea that science and values cannot and should not influence each other. Matthew J. Brown argues that science and values mutually influence and implicate one another, that the influence of values on science is pervasive and must be responsibly managed, and that science can and should have an influence on our values. This interplay, he explains, must be guided by accounts of scientific inquiry and value judgment that are sensitive to the complexities of their interactions. Brown presents scientific inquiry and value judgment as types of problem-solving practices and provides a new framework for thinking about how we might ethically evaluate episodes and decisions in science, while offering guidance for scientific practitioners and institutions about how they can incorporate value judgments into their work. His framework, dubbed “the ideal of moral imagination,” emphasizes the role of imagination in value judgment and the positive role that value judgment plays in science.