The Heart of Judgment explores the nature, historical significance, and continuing relevance of practical wisdom. Primarily a work in moral and political thought, it also relies extensively on research in cognitive neuroscience to confirm and extend our understanding of the faculty of judgment. Ever since the ancient Greeks first discussed practical wisdom, the faculty of judgment has been an important topic for philosophers and political theorists. It remains one of the virtues most demanded of our public officials. The greater the liberties and responsibilities accorded to citizens in democratic regimes, the more the health and welfare of society rest upon their exercise of good judgment. While giving full credit to the roles played by reason and deliberation in good judgment, the book underlines the central importance of intuition, emotion, and worldly experience.

Lewis, the top name in Amish fiction, pens a tale of two sisters struggling to find love, acceptance, and their place in the Amish community.

Ernest Sosa extends his distinctive approach to epistemology, intertwining issues concerning the role of the will in judgment and belief with issues of epistemic evaluation. While noting that human knowledge trades on distinctive psychological capacities, Sosa also emphasises the role of the social in human knowledge.

Each of the books that Hannah Arendt published in her lifetime was unique, and to this day each continues to provoke fresh thought and interpretations. This was never more true than for Eichmann in Jerusalem, her account of the trial of Adolf Eichmann, where she first used the phrase “the banality of evil.” Her consternation over how a man who was neither a monster nor a demon could nevertheless be an agent of the most extreme evil evoked derision, outrage, and misunderstanding. The firestorm of controversy prompted Arendt to readdress fundamental questions and concerns about the nature of evil and the making of moral choices. Responsibility and Judgment gathers together unpublished writings from the last decade of Arendt’s life, as she struggled to explicate the meaning of Eichmann in Jerusalem. At the heart of this book is a profound ethical investigation, “Some Questions of Moral Philosophy”; in it Arendt confronts the inadequacy of traditional moral “truths” as standards to judge what we are capable of doing, and she examines anew our ability to distinguish good from evil and right from wrong. We see how Arendt comes to understand that alongside the radical evil she had addressed in earlier analyses of totalitarianism, there exists a more pernicious evil, independent of political ideology, whose execution is limitless when the perpetrator feels no remorse and can forget his acts as soon as they are committed. Responsibility and Judgment is an essential work for understanding Arendt’s conception of morality; it is also an indispensable investigation into some of the most troubling and important issues of our time.

The book of Daniel has always been at the heart of studies on Bible prophecy for God's people. The name Daniel itself means God is my judge. Living in the judgment hour naturally draws students of prophecy to a book about the judgment. We live at a time when we need to draw closer to Christ more than ever. E. G. White commented, “Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit.” While digging deeper into the prophecies of Daniel, it is amazing to see the practicality of Christian living in this apocalyptic book. In each chapter, the author, Norman McNulty, brings out the practical message of Daniel for God's people living in these last days in addition to digging deeper into the apocalyptic passages.

This book provides an innovative approach to meeting the challenges faced by philosophical hermeneutics in interpreting an ever-changing and multicultural world. Rudolf A. Makkreel proposes an orientational and reflective conception of interpretation in which judgment plays a central role. Moving beyond the dialogical approaches found in much of contemporary hermeneutics, he focuses instead on the diagnostic use of reflective judgment, not only to discern the differentiating features of the phenomena to be understood, but also to orient us to the various meaning contexts that can frame their interpretation. Makkreel develops overlooked resources of Kant’s transcendental thought in order to reconceive hermeneutics as a critical inquiry into the appropriate contextual conditions of understanding and interpretation. He shows that a crucial task of hermeneutical critique is to establish priorities among the contexts that may be brought to bear on the interpretation of history and culture. The final chapter turns to the contemporary art scene and explores how orientational contexts can be reconfigured to respond to the ways in which media of communication are being transformed by digital technology. Altogether, Makkreel offers a promising way of thinking about the shifting contexts that we bring to bear on interpretations of all kinds, whether of texts, art works, or the world.

How and why did the images of the crucified Christ and his grieving mother achieve such prominence, inspiring unparalleled religious creativity as well such imitative extremes as celibacy and self-flagellation? To answer this question, Fulton ranges over developments in liturgical performance, private prayer, doctrine, and art.