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Ralph Hancock's Responsibility of Reason distinguishes two "axes of transcendence," vertical and horizontal, characteristic of ancient and modern philosophy, respectively, and settles for a mixed regime in which both can stake their claim. Praising Tocqueville and Heidegger for their trenchant analyses of the modern problem, Hancock criticizes the effort by Leo Strauss and his "High Straussian" disciples to restore classical political philosophy as post-Christian, that is, denying rather than acknowledging Christian insight. Regarding Strauss, I think the criticism misfires, for Strauss's adage to understand authors as they understood themselves allows Christianity, too, to appear as fresh as the classical authors to whom the early Christians responded. Moreover, to settle the responsibility of reason in our time requires coming to terms with the achievements as well as the limits of modern science, the epitome of reason to most modern men. Heidegger's critique of technology does not exhaust this responsibility, nor ensure that political liberty can be recovered in its wake. Adapted from the source document.

The contributions of three members of a prominent Catholic family, the Carrols from Maryland to the Revolution are discussed. Daniel, his brother John, & Charles were all convinced of the perfect compatibility of a staunch Catholic faith & the American settlement on religious liberty. Their support for separation of church & state reflected distrust of generalized Protestant accounts of religious tendencies. They believed that an impartial constitutionalism was possible even in the face of metaphysical difference. Finally, their willingness to join in venturing into new political arrangements regarding church & state reflects a training in form of ancient political prudence reaching back to the whole of Western tradition. D. Miller

Examines the consequences of preempting common law or precedents in the 1992 US Supreme Court's decision in Planned Parenthood v. Casey.

Frontmatter -- CONTENTS -- PREFACE. Modern Science on Who We Are as Free and/or Relational Beings -- 1. LOCKE, DARWIN, AND THE SCIENCE OF MODERN VIRTUE -- 2. THE VIRTUE OF SCIENCE AND THE SCIENCE OF VIRTUE. DESCARTES' OVERCOMING OF SOCRATES -- 3. NOTES ON "THE VIRTUE OF SCIENCE AND THE SCIENCE OF VIRTUE" -- 4. MORE CARTESIAN THAN DESCARTES. REFLECTIONS ON SPINOZA IN THE SPIRIT OF TOCOUEVILLE -- 5. LOCKE'S EXPLANATION OF HOW THE SCIENCE OF CIVIL SOCIETY CORRECTS THE NATURAL AUTHORITY OF VIRTUE -- 6. THE PROBLEM OF HUMAN EQUALITY IN LOCKE'S POLITICAL PHILOSOPHY -- 7. LOCKE, DARWIN, AND THE SOCIAL INDIVIDUALISM OF VIRTUE -- 8. DESCARTES, LOCKE, AND THE VIRTUE OF THE INDIVIDUAL -- 9. SCIENCE, VIRTUE, AND THE BIRTH OF MODERNITY OR, ON THE TECHNO-THEO-LOGIC OF MODERN NEUROSCIENCE -- 10. THE MUTUAL SACRIFICE OF SCIENCE AND VIRTUE -- 11. THE SCIENTIFIC LIFE AS A MORAL LIFE? VIRTUE AND THE CARTESIAN SCIENTIST -- 12. THE DARWINIAN SCIENCE OF ARISTOTELIAN VIRTUE -- 13. LOGON DIDONAI THE CASE OF THE DARWINIAN CONSERVATIVE -- ACKNOWLEDGMENTS -- ABOUT THE CONTRIBUTORS