A major new study of Aquinas and his central project: the understanding of human nature.

From its Presocratic beginnings, Western philosophy concerned itself with a quest for unity both in terms of the systematization of knowledge and as a metaphysical search for a unity of being—two trends that can be regarded as converging and culminating in Hegel's system of absolute idealism. Since Hegel, however, the philosophical quest for unity has become increasingly problematic. Jussi Backman returns to that question in this book, examining the place of the unity of being in the work of Heidegger. Backman sketches a consistent picture of Heidegger as a thinker of unity who throughout his career in different ways attempted to come to terms with both Parmenides's and Aristotle's fundamental questions concerning the singularity or multiplicity of being—attempting to do so, however, in a "postmetaphysical" manner rooted in rather than above and beyond particular, situated beings. Through his analysis, Backman offers a new way of understanding the basic continuity of Heidegger's philosophical project and the interconnectedness of such key Heideggerian concepts as ecstatic temporality, the ontological difference, the turn (Kehre), the event (Ereignis), the fourfold (Geviert), and the analysis of modern technology.

Revisiting the generally accepted notion of psycho-physical parallelism in Spinoza, Chantal Jaquet offers a new analysis of the relation between body and mind. Looking at a range of Spinoza's texts, and using an original methodology, she analyses their unity in action through affects, actions and passions.

Judgments of personal identity stand at the heart of our daily transactions. Family life, friendships, institutions of justice, and systems of compensation all rely on our ability to reidentify people. It is not as obvious as it might at first appear just how to express this relation between facts about personal identity and practical interests in a philosophical account of personal identity. A natural thought is that whatever relation is proposed as the one which constitutes the sameness of a person must be important to us in just the way identity is. This simple understanding of the connection between personal identity and practical concerns has serious difficulties, however. One is that the relations that underlie our practical judgments do not seem suited to providing a metaphysical account of the basic, literal continuation of an entity. Another is that the practical interests we associate with identity are many and varied and it seems impossible that a single relation could simultaneously capture what is necessary and sufficient for all of them. Staying Alive offers a new way of thinking about the relation between personal identity and practical interests which allows us to overcome these difficulties and to offer a view in which the most basic and literal facts about personal identity are inherently connected to practical concerns. This account, the 'Person Life View', sees persons as unified loci of practical interaction, and defines the identity of a person in terms of the unity of a characteristic kind of life made up of dynamic interactions among biological, psychological, and social attributes and functions mediated through social and cultural infrastructure.

Starting from both our originary experience of being given to ourselves and Jesus Christ's archetypal self-donation, 'Gift and the Unity of Being' elucidates the sense in which gift is the form of being's unity, while unity itself constitutes the permanence of the gift of being. In dialogue with ancient and modern philosophers and theologians, Lopez offers a synthetic, rather than systematic, account of the unity proper to being, the human person, God, and the relations among them. The book shows how contemplation of the triune God of love through Jesus Christ in the Holy Spirit allows us to discover the eternal communion that being is and to which finite being is called. It also illustrates the sense in which God's gratuitousness unexpectedly offers thehuman person the possibility to recognize and embrace his origin and destiny, and thus he is given to see and taste in God's light the ever-fruitful, dramatic, and mysterious positivity of being.

This volume explores the long-standing tensions between such notions as soul and body, spirit and flesh, in the context of human immortality and bodily resurrection. The discussion revolves around late antique views on the resurrected human body and the relevant philosophical, medical and theological notions that formed the background for this topic. Soon after the issue of the divine-human body had been problematized by Christianity, it began to drift away from vast metaphysical deliberations into a sphere of more specialized bodily concepts, developed in ancient medicine and other natural sciences. To capture the main trends of this interdisciplinary dialogue, the contributions in this volume range from the 2nd to the 8th centuries CE, and discuss an array of figures and topics, including Justin, Origen, Bar Daisan, and Gregory of Nyssa.

In The Unity of Consciousness Tim Bayne draws on philosophy, psychology, and neuroscience in defence of the claim that consciousness is unified. In the first part of the book Bayne develops an account of what it means to say that consciousness is unified. Part II applies this account to a variety of cases - drawn from both normal and pathological forms of experience - in which the unity of consciousness is said to break down. Bayne argues that the unity of consciousness remains intact in each of these cases. Part III explores the implications of the unity of consciousness for theories of consciousness, for the sense of embodiment, and for accounts of the self. In one of the most comprehensive examinations of the topic available, The Unity of Consciousness draws on a wide range of findings within philosophy and the sciences of the mind to construct an account of the unity of consciousness that is both conceptually sophisticated and scientifically informed.

Humanity has been given access to the secrets of oneness, but we need to learn how to work with them. Working with Oneness brings mysticism into the center of the marketplace, into the world of business and technology, and shows how we can work with it in everyday life. The dynamic energy of oneness has the potential to heal the planet and revolutionize life more than we can imagine, but it requires our individual participation and awareness to become fully alive. The energy of oneness is already present but waiting to be lived, and Llewellyn Vaughan-Lee provides a blueprint for working consciously with this energy. As we understand how our consciousness affects the whole fabric of life, the potential for real global change comes alive. Llewellyn Vaughan-Lee stresses the need to change from hierarchical, patriarchal power structures to organic patterns that allow for the free flow of energy and ideas. Through these patterns the dynamic energy of oneness can become part of everyday life. Working with Oneness includes a number of additional important topics, including: the changing energy structure of the planet and how to work with it; the power of individual consciousness; the danger of the desire for spiritual security; the return of joy to everyday life; the awakening of the heart of the world; a new understanding of magic; the use of the imagination; and mystical participation in life with the energy of oneness. Working with Oneness offers guidance on how to work with the energy of oneness, to learn how to participate in life free of the patterns of the past, so that the divine can come alive in every moment of every day. Working with Oneness is mystical activism at its most potent. “There is a growing and eager audience waiting for a vision of unity consciousness... Working with Oneness offers a salutary antidote to worn-out antagonisms. It challenges readers to join other kindred souls in a mystical activism that can bring new hope to humanity.” —Spirituality & Health “A book filled with wonder and the kind of insights that can leap out to your heart and gladden you for having read them. It's words are simple and straightforward—always a blessing—but its message it the most vital and important for the time in which we live. I recommend it.” —David Spangler, author, Blessings: the Art and the Practice

Finally, Dreher provides a critical overview of the social and political context of this research, from the presentations of leading popularizers such as Bernie Siegel and Deepak Chopra, to the experiences of practitioners and patients, to the resistance of mainstream medicine, to the many exciting possibilities suggested by a deeper understanding of how mind and body are inextricably bound.

In contemporary discussions of abortion, both sides argue well-worn positions, particularly concerning the question, When does human life begin? Though often invoked by the Catholic Church for support, Thomas Aquinas in fact held that human life begins after conception, not at the moment of union. But his overall thinking on questions of how humans come into being, and cease to be, is more subtle than either side in this polarized debate imagines. Fabrizio Amerini—an internationally-renowned scholar of medieval philosophy—does justice to Aquinas’ views on these controversial issues. Some pro-life proponents hold that Aquinas’ position is simply due to faulty biological knowledge, and if he knew what we know today about embryology, he would agree that human life begins at conception. Others argue that nothing Aquinas could learn from modern biology would have changed his mind. Amerini follows the twists and turns of Aquinas’ thinking to reach a nuanced and detailed solution in the final chapters that will unsettle familiar assumptions and arguments. Systematically examining all the pertinent texts and placing each in historical context, Amerini provides an accurate reconstruction of Aquinas’ account of the beginning and end of human life and assesses its bioethical implications for today. This major contribution is available to an English-speaking audience through translation by Mark Henninger, himself a noted scholar of medieval philosophy.