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"e;Christian philosophy"e; is commonly regarded as an oxymoron, philosophy being thought incompatible with the assumptions and conclusions required by religious faith. According to this way of thinking, philosophy and theology must forever remain distinct.In From Theology to Theological Thinking, Jean-Yves Lacoste takes a different approach. Stepping back from contemporary philosophical concerns, Lacoste-a leading figure in the philosophy of religion-looks at the relationship between philosophy and theology from the standpoint of the history of ideas. He notes in particular that theology and philosophy were not considered separate realms until the high Middle Ages, this distinction being a hallmark of the modern era that is coming to an end. Lacoste argues that the intellectual task before us now is to work in the frontier region between or beyond these domains, work he identifies as "e;the task of thinking."e; With this argument, Lacoste resets our understanding of Western Christian thought, contending that a new way of thinking that is at once philosophical and theological will be the lasting discourse of Christianity.

<p><p>We live in an era of unprecedented growth in knowledge. Never before has there been so great an availability of and access to information in both print and online. Yet as opportunities to educate ourselves have greatly increased, our time for reading has significantly diminished. And when we do read, we rarely have the patience to read in the slow, sustained fashion that great books require if we are to be truly transformed by them.</p> <p>In <i>Reading the Hindu and Christian Classics,</i> renowned Harvard Divinity School professor Francis Clooney argues that our increasing inability to read in a concerted manner is particularly notable in the realm of religion, where the proliferation of information detracts from the learning of practices that require slow and patient reading. Although awareness of the worlds many religions is at an all-time high, deep knowledge of the various traditions has suffered. Clooney challenges this trend by considering six classic Hindu and Christian texts dealing with ritual and law, catechesis and doctrine, anddevotion and religious participation, showing how, in distinctive ways, such texts instruct, teach truth, and draw willing readers to participate in the realities they are learning. Through readings of these seminal scriptural and theological texts, he reveals the rewards of a more spiritually transformative mode of readingand how individuals and communities can achieve it.</p></p>

Examines the horse's significance throughout Indian history from the arrival of the Indo-Europeans, followed by the people who became the Mughals (who imported Arabian horses) and the British (who imported thoroughbreds and Walers).

When Michael Dukakis accused George H. W. Bush of being the "e;Joe Isuzu of American Politics"e; during the 1988 presidential campaign, he asserted in a particularly American tenor the near-ancient idea that lying and politics (and perhaps advertising, too) are inseparable, or at least intertwined. Our response to this phenomenon, writes the renowned intellectual historian Martin Jay, tends to vacillate-often impotently-between moral outrage and amoral realism. In The Virtues of Mendacity, Jay resolves to avoid this conventional framing of the debate over lying and politics by examining what has been said in support of, and opposition to, political lying from Plato and St. Augustine to Hannah Arendt and Leo Strauss. Jay proceeds to show that each philosopher's argument corresponds to a particular conception of the political realm, which decisively shapes his or her attitude toward political mendacity. He then applies this insight to a variety of contexts and questions about lying and politics. Surprisingly, he concludes by asking if lying in politics is really all that bad. The political hypocrisy that Americans in particular periodically decry may be, in Jay's view, the best alternative to the violence justified by those who claim to know the truth.

Examines and compares the three races who lived in Virginia during the seventeenth century. Each is described according to its origin and cultural background, its population in America, its settlement locations, and its relations with the other two races. Extensive notes amply document the author's conclusions and provide a helpful summary of other scholarship on the subject.