City of Dignity illuminates how liberal Protestants quietly, yet indelibly, shaped the progressive ethics of postwar Los Angeles.
 
Contemporary Los Angeles is commonly seen as an American bulwark of progressive secular politics, a place that values immigration, equity, diversity, and human rights. But what accounts for the city’s embrace of such staunchly liberal values, which are more hotly contested in other parts of the country? The answer, Sean Dempsey reveals, lies not with those frequent targets of credit and blame—Democrats in Hollywood—but instead with liberal Protestants and other steadfast religious organizations of the postwar era.

As the Religious Right movement emerged in the 1970s, progressive religious activists quietly began promoting an ethical vision that made waves worldwide but saw the largest impact in its place of origin: metropolitan Los Angeles. At the center of this vision lay the concept of human dignity—entwining the integral importance of political and expressive freedom with the moral sanctity of the human condition—which suffused all of the political values that arose from it, whether tolerance, diversity, or equality of opportunity. The work of these religious organizations birthed such phenomena as the Sanctuary Movement—which provided safe haven for refugees fleeing conflict-torn Central America—and advocacy for the homeless, both of which became increasingly fraught issues amid the rising tides of neoliberalism and conservatism. City of Dignity explores how these interwoven spiritual and theological strands found common ground—and made common impacts—in the humanitarian ecosystem of one of America’s largest and most dynamic metro areas.

This is an auto-narrated audiobook edition of this book.

City of Dignity illuminates how liberal Protestants quietly, yet indelibly, shaped the progressive ethics of postwar Los Angeles.
 
Contemporary Los Angeles is commonly seen as an American bulwark of progressive secular politics, a place that values immigration, equity, diversity, and human rights. But what accounts for the city’s embrace of such staunchly liberal values, which are more hotly contested in other parts of the country? The answer, Sean Dempsey reveals, lies not with those frequent targets of credit and blame—Democrats in Hollywood—but instead with liberal Protestants and other steadfast religious organizations of the postwar era.

As the Religious Right movement emerged in the 1970s, progressive religious activists quietly began promoting an ethical vision that made waves worldwide but saw the largest impact in its place of origin: metropolitan Los Angeles. At the center of this vision lay the concept of human dignity—entwining the integral importance of political and expressive freedom with the moral sanctity of the human condition—which suffused all of the political values that arose from it, whether tolerance, diversity, or equality of opportunity. The work of these religious organizations birthed such phenomena as the Sanctuary Movement—which provided safe haven for refugees fleeing conflict-torn Central America—and advocacy for the homeless, both of which became increasingly fraught issues amid the rising tides of neoliberalism and conservatism. City of Dignity explores how these interwoven spiritual and theological strands found common ground—and made common impacts—in the humanitarian ecosystem of one of America’s largest and most dynamic metro areas.

The starting point for Richard Jenkyns’ latest work is his contention that the Victorian age, which we think of as the great age of Gothic, was so shot through with the influence of the classical past that we should instead think of Victorian art and architecture as the continuing flow of two stylistic streams—the Gothic and the classical, side by side. In advancing his argument Jenkyns turns our accepted notions of the Victorians upside down, presenting Ruskin as an admirer of Greek statuary, the Houses of Parliament as a classical rather than a Gothic composition, and Thomas Woolner, the only sculptor among the original Pre–Raphaelite brotherhood, as a neo–Hellenic carver and poet.

Jenkyns moves effortlessly between the general and the particular and is refreshingly unafraid to make judgments. Here are some of the best descriptions of Victorian painting, sculpture, and architecture to have appeared in recent years. From the very gradual changes throughout the paintings of Leighton and Alma–Tadema, to the operettas of Gilber Pater, and even the advertisements for Beecham's pills, Jenkyns shows how what had been merely eclectic became a distinctive fin-de-siècle style and eventually began to point the way for Modernism.

These are the grand themes, presented by a masterly guide. Above all Jenkyns is entertaining: Dignity and Decadence is one of the most illuminating and enjoyable books about the Victorians yet to appear.

Dignity plays a central role in current thinking about law and human rights, but there is sharp disagreement about its meaning. Combining conceptual precision with a broad historical background, Michael Rosen puts these controversies in context and offers a novel, constructive proposal.

“Penetrating and sprightly…Rosen rightly emphasizes the centrality of Catholicism in the modern history of human dignity. His command of the history is impressive…Rosen is a wonderful guide to the recent German constitutional thinking about human dignity…[Rosen] is in general an urbane and witty companion, achieving his aim of accessibly written philosophy.”
—Samuel Moyn, The Nation

“[An] elegant, interesting and lucid exploration of the concept of dignity...Drawing on classical, liberal and Catholic traditions, Rosen hopes to rehabilitate dignity to its rightful place near the centre of moral thought...Rosen's admirable book deserves wide attention from political theorists, jurisprudes and political philosophers.”
—Simon Blackburn, Times Higher Education

“Dignity deserves to be widely read, not only for its intrinsic interest, but also as a corrective to the habit of discussing such topics in abstraction from their social context. Whether or not one agrees with Rosen's arguments, there can be no doubt he has widened our horizons.”
—Rae Langton, Times Literary Supplement

Michèle Lamont takes us into the world inhabited by working-class men--the world as they understand it. Interviewing black and white working-class men who, because they are not college graduates, have limited access to high-paying jobs and other social benefits, she constructs a revealing portrait of how they see themselves and the rest of society.

Morality is at the center of these workers' worlds. They find their identity and self-worth in their ability to discipline themselves and conduct responsible but caring lives. These moral standards function as an alternative to economic definitions of success, offering them a way to maintain dignity in an out-of-reach American dreamland. But these standards also enable them to draw class boundaries toward the poor and, to a lesser extent, the upper half. Workers also draw rigid racial boundaries, with white workers placing emphasis on the "disciplined self" and blacks on the "caring self." Whites thereby often construe blacks as morally inferior because they are lazy, while blacks depict whites as domineering, uncaring, and overly disciplined.

This book also opens up a wider perspective by examining American workers in comparison with French workers, who take the poor as "part of us" and are far less critical of blacks than they are of upper-middle-class people and immigrants. By singling out different "moral offenders" in the two societies, workers reveal contrasting definitions of "cultural membership" that help us understand and challenge the forms of inequality found in both societies.

Human dignity insists that every human deserves respect and a safe place to live. For many, this is not a reality. The essays collected here analyze the background of this problem in contemporary family life and society at large, with special emphasis on the role of women and on the Bible as a source of inspiration and transformation. The collection is the product of a six-year conversation on family, violence, and human dignity between the Protestant Theological University in Kampen, The Netherlands, and the Faculty of Theology at Stellenbosch University, South Africa, a North-South dialogue that included annual conferences, a series of responsive letters, and additional external responses. The contributors are Cheryl B. Anderson, Hendrik Bosman, Gerrit Brand, Athalya Brenner, L. Juliana Claassens, Dorothea Erbele-Küster, Leo J. Koffeman, Frits de Lange, Monica Jyotsna Melanchthon, Magda Misset-van de Weg, Beverly Eileen Mitchell, Anne-Claire Mulder, Ian Nell, Mary-Anne Plaatjies-van Huffel, Jeremy Punt, Petruschka Schaafsma, D. Xolile Simon, Lee-Ann J. Simon, Gé Speelman, Klaas Spronk, Ciska Stark, Elsa Tamez, Charlene van der Walt, Robert Vosloo, and Yusef Waghid.

From Human Dignity to Natural Law shows how the whole of the natural law, as understood in the Aristotelian Thomistic tradition, is contained implicitly in human dignity. Human dignity means existing for one’s own good (the common good as well as one’s individual good), and not as a mere means to an alien good. But what is the true human good? This question is answered with a careful analysis of Aristotle’s definition of happiness. The natural law can then be understood as the precepts that guide us in achieving happiness. To show that human dignity is a reality in the nature of things and not a mere human invention, it is necessary to show that human beings exist by nature for the achievement of the properly human good in which happiness is found. This implies finality in nature. Since contemporary natural science does not recognize final causality, the book explains why living things, as least, must exist for a purpose and why the scientific method, as currently understood, is not able to deal with this question. These reflections will also enable us to respond to a common criticism of natural law theory: that it attempts to derive statements of what ought to be from statements about what is. After defining the natural law and relating it to human or positive law, Richard Berquist considers Aquinas’s formulation of the first principle of the natural law. It then discusses the love commandments to love God above all things and to love one’s neighbor as oneself as the first precepts of the natural law. Subsequent chapters are devoted to clarifying and defending natural law precepts concerned with the life issues, with sexual morality and marriage, and with fundamental natural rights. From Human Dignity to Natural Law concludes with a discussion of alternatives to the natural law.

We often speak of the dignity owed to a person. And dignity is a word that regularly appears in political speeches. Charters are promulgated in its name, and appeals to it are made when people all over the world struggle to achieve their rights. But what exactly is dignity? When one person physically assaults another, we feel the wrong demands immediate condemnation and legal sanction. Whereas when one person humiliates or thoughtlessly makes use of another, we recognize the wrong and hope for a remedy, but the social response is less clear. The injury itself may be hard to quantify.

Given our concern with human dignity, it is odd that it has received comparatively little scrutiny. Here, George Kateb asks what human dignity is and why it matters for the claim to rights. He proposes that dignity is an “existential” value that pertains to the identity of a person as a human being. To injure or even to try to efface someone’s dignity is to treat that person as not human or less than human—as a thing or instrument or subhuman creature. Kateb does not limit the notion of dignity to individuals but extends it to the human species. The dignity of the human species rests on our uniqueness among all other species. In the book’s concluding section, he argues that despite the ravages we have inflicted on it, nature would be worse off without humanity. The supremely fitting task of humanity can be seen as a “stewardship” of nature. This secular defense of human dignity—the first book-length attempt of its kind—crowns the career of a distinguished political thinker.

What does human dignity mean and what role should it play in guiding the mission of international institutions? In recent decades, global institutions have proliferated—from intergovernmental organizations to hybrid partnerships. The specific missions of these institutions are varied, but is there a common animating principle to inform their goals? Presented as an integrated, thematic analysis that transcends individual contributions, Human Dignity and the Future of Global Institutions argues that the concept of human dignity can serve as this principle.

Human dignity consists of the agency of individuals to apply their gifts to thrive, and requires social recognition of each person's inherent value and claim to equal access to opportunity. Contributors examine how traditional and emerging institutions are already advancing human dignity, and then identify strategies to make human dignity more central to the work of global institutions. They explore traditional state-created entities, as well as emergent, hybrid institutions and faith-based organizations. Concluding with a final section that lays out a path for a cross-cultural dialogue on human dignity, the book offers a framework to successfully achieve the transformation of global politics into service of the individual.

Name any valued human trait—intelligence, wit, charm, grace, strength—and you will find an inexhaustible variety and complexity in its expression among individuals. Yet we insist that such diversity does not provide grounds for differential treatment at the most basic level. Whatever merit, blame, praise, love, or hate we receive as beings with a particular past and a particular constitution, we are always and everywhere due equal respect merely as persons.

But why? Most who attempt to answer this question appeal to the idea that all human beings possess an intrinsic dignity and worth—grounded in our capacities, for example, to reason, reflect, or love—that raises us up in the order of nature. Andrea Sangiovanni rejects this predominant view and offers a radical alternative.

To understand our commitment to basic equality, Humanity without Dignity argues that we must begin with a consideration not of equality but of inequality. Rather than search for a chimerical value-bestowing capacity possessed to an equal extent by each one of us, we ought to ask: Why and when is it wrong to treat others as inferior? Sangiovanni comes to the conclusion that our commitment to moral equality is best explained by a rejection of cruelty rather than a celebration of rational capacity. He traces the impact of this fundamental shift for our understanding of human rights and the norms of anti-discrimination that underlie it.

Imago Dei will serve as an indispensable resource for those wishing to deepen their grasp of the theological bases for Christian views of human dignity, as well as for those who believe that Christ's words "that they be one" (John 17:21) remain a theological imperative today

“This book is nothing less than the definitive study of a text long considered central to understanding the Renaissance and its place in Western culture.”
—James Hankins, Harvard University

Pico della Mirandola died in 1494 at the age of thirty-one. During his brief and extraordinary life, he invented Christian Kabbalah in a book that was banned by the Catholic Church after he offered to debate his ideas on religion and philosophy with anyone who challenged him. Today he is best known for a short speech, the Oration on the Dignity of Man, written in 1486 but never delivered. Sometimes called a “Manifesto of the Renaissance,” this text has been regarded as the foundation of humanism and a triumph of secular rationality over medieval mysticism.

Brian Copenhaver upends our understanding of Pico’s masterwork by re-examining this key document of modernity. An eminent historian of philosophy, Copenhaver shows that the Oration is not about human dignity. In fact, Pico never wrote an Oration on the Dignity of Man and never heard of that title. Instead he promoted ascetic mysticism, insisting that Christians need help from Jews to find the path to heaven—a journey whose final stages are magic and Kabbalah. Through a rigorous philological reading of this much-studied text, Copenhaver transforms the history of the idea of dignity and reveals how Pico came to be misunderstood over the course of five centuries. Magic and the Dignity of Man is a seismic shift in the study of one of the most remarkable thinkers of the Renaissance.

Giannozzo Manetti (1396–1459) was a celebrated diplomat, historian, philosopher, and humanist scholar of the early Renaissance who mastered ancient Greek and Hebrew as well as classical Latin. In this treatise, dedicated to Alfonso of Aragon, King of Naples, Manetti addresses a question central to the anthropology of the Renaissance: what are the moral, intellectual, and spiritual capabilities of the unique amalgam of body and soul that constitutes human nature? The treatise takes issue with a popular work of medieval asceticism, On the Misery of the Human Condition, written by none other than Innocent III, one of the greatest of medieval popes. The pope’s diatribe expresses a revulsion against human nature and argues for the futility of ambition, the emptiness of pleasures, and the ultimate worthlessness of human achievements. Manetti’s treatise presents a comprehensive refutation of the pope’s pessimism, sometimes citing the achievements of the Renaissance as evidence for the potential divinity of human nature and its extraordinary capabilities. This edition contains the first complete translation into English.

In this collection of essays, Francis Russell Hittinger shows that Catholic social teaching is not only an articulate defense of the dignity of the human person, but perhaps more fundamentally an elucidation of the dignity of society. Indeed, Hittinger enables us to see that one cannot properly defend the dignity of the person without also showing the dignity of societies in which human persons – as naturally familial, political, and ecclesial animals – seek their own perfection in communion with others. Hittinger has been a renowned scholar of Catholic social doctrine for some time now, and the essays presented here are the fruit of his mature thinking on the topic over the course of many years. As each chapter shows, Hittinger’s historically important body of work on Catholic moral and social philosophy and theology is rooted in natural law theory and Thomistic philosophy, but also animated by St. Augustine’s thought and thus consistently sensitive to historical contexts and arenas for moral and theological disputation. These magisterial essays therefore integrate historical studies of the development of Catholic social teaching with systematic exposition of the theological coherence of that tradition, while also articulating the essential role of philosophy and natural law within both. The volume is divided into three parts. The first part is comprised of six essays on Catholic social teaching, the second part is made up of six essays on natural law and its role in social doctrine, and the third part includes two essays discussing the first principles of the Church’s teaching on social issues. This collection will no doubt become a standard in the field of scholarship on Catholic social teaching.

In The Powers of Dignity Nick Bromell unpacks Frederick Douglass's 1867 claim that he had “elaborated a political philosophy” from his own “slave experience.” Bromell shows that Douglass devised his philosophy because he found that antebellum Americans' liberal-republican understanding of democracy did not provide a sufficient principled basis on which to fight anti-Black racism. To remedy this deficiency, Douglass deployed insights from his distinctively Black experience and developed a Black philosophy of democracy. He began by contesting the founders' racist assumptions about humanity and advancing instead a more robust theory of “the human” as a collection of human “powers.” He asserted further that the conscious exercise of those powers is what confirms human dignity and that human rights and democracy come into being as ways to affirm and protect that dignity. Thus, by emphasizing the powers and the dignity of all citizens, deriving democratic rights from these, and promoting a remarkably activist, power-oriented model of citizenship, Douglass's Black political philosophy aimed to rectify two major failings of US democracy in his time and ours: its complacence and its racism.