Johnson presents a daunting tome of some one thousand pages filled with an interdisciplinary approach that views history as a whole, involving the interface between painters (Turner), musicians (Beethoven), scientists (Lyell), and ordinary people. This emphasis upon social history, avoiding the tendency of past historians to overemphasize political events, is common among contemporary historians.
This dynamic is and always has been present in jury trials, and every trial lawyer knows it. Jury trials are ultimately a contest between truth and rhetoric, in which rhetoric often has the advantage. The validity of any jury trial system depends, then, on its ability to develop and implement evidentiary rules that neutralize this advantage, i.e., that gives truth an even chance against flimflam.
The book jacket on Capitalism and Christians, the newest dispatch by Arthur Jones, assures us that this editor-at-large of the National Catholic Reporter is “an economist by training.” That fact makes the pervasive and remarkable confusions in this book all the more depressing.
Several years ago the Philadelphia Inquirer published an editorial outlining the absence of moral direction in the public forum as a consequence of the current understanding of the separation of church and state. The author argued that it is as though the embrace of any moral standards implies the adoption of certain religious tenets or the dogma of a particular church.
The essence of what Jennings has extracted from Wesley is that the Christian ethic revolves entirely around providing for the poor. Moreover, the “rich” who do this are not just people living in great plenty but also those who have attained only sufficient shelter, food, and clothing to sustain life at a reasonable level of comfort–in other words, anyone in the lower middle class.
Some of Goodman’s and Musgrave’s premises seemed to be self-evident, although they are not usually included in the discussion of health care. For example, they reminded us that, in a market system, the pursuit of self-interest is usually consistent with social goals. With that statement considered, some of their other conclusions become a lot clearer: We cannot solve America’s health care crisis if 250 million Americans find it in their self-interest to act in ways that make the crisis worse.
Marquardt begins by examining several areas of Wesley’s social praxis. They include slavery, economics and ethics, his work on aid to the poor, prison reform, and education. One of Wesley’s greatest strengths was his ability to organize. The Methodist Societies were established to provide forums in which the members could help one another in living the Christian life, and in which they could more effectively engage in social action.
The book is actually a compilation of papers that were delivered at a conference held in November, 1990, at the Ethics and Public Policy Center in Washington, D.C. Following a preface by editor Michael Cromartie, the book consists of four chapters. Each chapter contains a paper that was presented at the conference, followed by a formal response from another conference participant, which in turn is followed by more informal comments from other participants. The book concludes with an afterward by George Weigel, president of the Center.
The title of John Gray’s book could mislead some readers in the United States of America since “liberal” in England and Europe means the more or less coherent school of political thought wherein what is most important is the freedom of persons to govern themselves (as distinct from being governed by other persons). Government is established in societies to protect the right to this freedom. It is this negative right to liberty that the liberalisms of Gray’s book focus upon.
In the decade or so preceding her death this past spring, the noted scientist and occasional politician, Dr. Dixy Lee Ray, earned a reputation as the nation's most insightful critic of modern environmentalism. In a letter written three years before her death, she summed up what she had learned, observing that environmentalism, “as we have come to know it in the waning years of the twentieth century,” is “anti-development, anti-progress, anti-technology, anti-business, anti-established institutions, and, above all, anti-capitalism.”
These twelve essays that comprise Catholicism and Liberalism were originally read for study sessions at Georgetown University in 1989 and 1990 under the auspices of the Woodstock Theological Center and Georgetown’s Department of Government. The distinguished collaborators in this project convened to explore ways to improve relations between the historically antipathetical forces of liberalism and Catholicism. At the threshold of the 1990s both traditions looked vital and promising.
In 1977-78, a group of scholars gathered at Calvin College in Grand Rapids, Michigan, to produce an interdisciplinary book on environmentalism from a Christian perspective. Earthkeeping in the Nineties was a serious attempt at integrating Christian faith and the insights from several disciplines. That volume was revised substantially and reissued in 1991. The revised edition builds on the scholarship of the first and represents an important contribution to the ongoing discussion of environmental issues.