What is the Good Life? Learn from some of the greatest minds in Greek, Jewish, and Christian thought. Comparing their thought reveals a new apex reached in the age-old question concerning the relationship of Jerusalem and Athens, faith and reason. Few have been more influential in Judaism and Christianity than Moses Maimonides and Thomas Aquinas, yet Aristotle influenced them both in significant ways. By adopting and adapting some of Aristotle’s best thinking, we can appreciate Maimonides’ and Aquinas’ search for the Good Life from their respective views, ranging from the fall to human perfectibility. This examines human nature, the human telos, and how each would prescribe the route to the Good Life. For all three, it is ultimately about the knowledge of God. But what does that mean? The comparative approach is more illuminating than if considered in isolation. Comparatively, Aristotle’s approach may be characterized as informational, Maimonides’ as instructional, and Aquinas’ as pneumatic-relational. The role of faith as a virtue in both Maimonides and Aquinas makes a substantive difference over Aristotle’s in philosophical and practical ways. It is used to exploit their accounts of the human fall, moral perfection, and ultimate human perfection—the knowledge of God.

Journalist and spiritual seeker Philip Yancey has always struggled with the most basic questions of the Christian faith. The question he tackles in What Good Is God? concerns the practical value of belief in God. His search for the answer to this question took him to some amazing settings around the world: Mumbai, India when the firing started during the terrorist attacks; at the motel where Martin Luther King Jr. was assassinated; on the Virginia Tech campus soon after the massacre; an AA convention; and even to a conference for women in prostitution. At each of the ten places he visited, his preparation for the visit and exactly what he said to the people he met each provided evidence that faith really does work when what we believe is severely tested. What Good Is God? tells the story of Philip's journey -- the background, the preparation, the presentations themselves. Here is a story of grace for armchair travelers, spiritual seekers, and those in desperate need of assurance that their faith really matters.

Follow pastor Jim Belcher and his family as they take a pilgrimage through Europe, seeking substance for their faith in Christianity's historic, civilizational home. What they find, in places like Lewis's Oxford and Bonhoeffer's Germany, are glimpses of another kind of faith—one with power to cut through centuries and pierce our hearts today.

Emmanuel Levinas (1906-1995), French phenomenological philosopher and Talmudic commentator, is regarded as perhaps the greatest ethical philosopher of our time. While Levinas enjoys prominence in the philosophical and scholarly community, especially in Europe, there are few if any books or articles written that take Levinas's extremely difficult to understand, if not obtuse, philosophy and apply it to the everyday lives of real people struggling to give greater meaning and purpose, especially ethical meaning, to their personal lives. This book attempts to fill in the large gap in the Levinas literature, mainly through using a Levinasian-inspired, ethically-infused psychoanalytic approach.

One of the founding fathers of bioethics describes the development of the field and his thinking on some of the crucial issues of our time. Daniel Callahan helped invent the field of bioethics more than forty years ago when he decided to use his training in philosophy to grapple with ethical problems in biology and medicine. Disenchanted with academic philosophy because of its analytical bent and distance from the concerns of real life, Callahan found the ethical issues raised by the rapid medical advances of the 1960s—which included the birth control pill, heart transplants, and new capacities to keep very sick people alive—to be philosophical questions with immediate real-world relevance. In this memoir, Callahan describes his part in the founding of bioethics and traces his thinking on critical issues including embryonic stem cell research, market-driven health care, and medical rationing. He identifies the major challenges facing bioethics today and ruminates on its future. Callahan writes about founding the Hastings Center—the first bioethics research institution—with the author and psychiatrist Willard Gaylin in 1969, and recounts the challenges of running a think tank while keeping up a prolific flow of influential books and articles. Editor of the famous liberal Catholic magazine Commonweal in the 1960s, Callahan describes his now-secular approach to issues of illness and mortality. He questions the idea of endless medical “progress” and interventionist end-of-life care that seems to blur the boundary between living and dying. It is the role of bioethics, he argues, to be a loyal dissenter in the onward march of medical progress. The most important challenge for bioethics now is to help rethink the very goals of medicine.

Biblical scholars and theologians search for the meaning of the common good for our time.

“An in-depth and compelling account of diverse Americans living off the grid.” —Los Angeles Times The radical search for the simple life in today’s America. On a frigid April night, a classically trained opera singer, five months pregnant, and her husband, a former marine biologist, disembark an Amtrak train in La Plata, Missouri, assemble two bikes, and pedal off into the night, bound for a homestead they've purchased, sight unseen. Meanwhile, a horticulturist, heir to the Great Migration that brought masses of African Americans to Detroit, and her husband, a product of the white flight from it, have turned to urban farming to revitalize the blighted city they both love. And near Missoula, Montana, a couple who have been at the forefront of organic farming for decades navigate what it means to live and raise a family ethically. A work of immersive journalism steeped in a distinctively American social history and sparked by a personal quest, The Unsettlers traces the search for the simple life through the stories of these new pioneers and what inspired each of them to look for -- or create -- a better existence. Captivating and clear-eyed, it dares us to imagine what a sustainable, ethical, authentic future might actually look like.

The recent spate of books and articles reflecting on the question of evil might make one forget that the question of just what constitutes goodness is no less urgent or perplexing. Everyone wants to think of him- or herself as good. But what does a good life look like? And how do people become good? Are there multiple, competing possibilities for what counts as a good life, all equally worthy? Or, is there a unified and transcendent conception of the good that should guide our judgment of the possibilities? What does a good life look like when it is guided by God? How is a good life involved with the lives of others? And, finally, how good is good enough? These questions are the focus of In Search of Goodness, the product of a year-long conversation about goodness. The eight essays in this volume challenge the dichotomies that usually govern how goodness has been discussed in the past: altruism versus egoism; reason versus emotion; or moral choice versus moral character. Instead, the contributors seek to expand the terms of the discussion by coming at goodness from a variety of perspectives: psychological, philosophic, literary, religious, and political. In each case, they emphasize the lived realities and particulars of moral phenomena, taking up examples and illustrations from life, literature, and film. From Achilles and Billy Budd, to Oskar Schindler and Shel Silverstein’s The Giving Tree, to Iris Murdoch and the citizens of Flagstaff, Arizona, readers will find a wealth of thought-provoking insights to help them better understand this most basic, but complex, element of human life and happiness.

For most of the church's history, people have seen Christian ethics as normative and universally applicable. Recently, however, this view has been lost, thanks to naturalism and relativism. R. Scott Smith argues that Christians need to overcome Kant's fact-value dichotomy and recover the possibility of genuine moral and theological knowledge.

The great German novelist Thomas Mann implored readers to resist the persistent and growing militarism of the mid-twentieth century. To whom should we turn for guidance during this current era of global violence, political corruption, economic inequality, and environmental degradation? For more than two millennia, the world’s great thinkers have held that the ethically “good life” is the highest purpose of human existence. Renowned political philosopher Fred Dallmayr traces the development of this notion, finding surprising connections among Aristotelian ethics, Abrahamic and Eastern religious traditions, German idealism, and postindustrial social criticism. In Search of the Good Life does not offer a blueprint but rather invites readers on a cross-cultural quest. Along the way, the author discusses the teachings of Aristotle, Confucius, Nicolaus of Cusa, Leibniz, and Schiller, in addition invoking more recent writings of Gadamer and Ricoeur, as guideposts and sources of hope during our troubled times. Among contemporary themes Dallmayr discusses are the role of the classics in education, proper and improper ways of spreading democracy globally, the possibility of transnational citizenship, the problem of politicized evil, and the role of religion in our predominantly secular culture. Dallmayr restores the notion of the good life as a hallmark of personal conduct, civic virtue, and political engagement, and as the road map to enduring peace. In Search of the Good Life seeks to arouse complacent and dispirited citizens, guiding them out of the distractions of shallow amusements and perilous resentments in the direction of mutual learning and civic pedagogy—a direction that will enable them to impose accountability on political leaders who stray from fundamental ethical standards.