James Matthew Wilson

Temporary the Violent and the Fallen

Michael P. Murphy

Jim Daniels

Orlando Ricardo Menes

Philip Metres

Maryann Corbett

Pat Brisson

Joshua Hren

Kim Bridgford

Daye Phillippo

Sheryl St. Germain

Mike Aquilina

Kathleen Marks

Susan Signe Morrison

Stephen Gibson

Jill Pelaez Baumgaertner

Susan L. Miller

Barbara Crooker

Paul Willis

Dean Kostos

Pablo Medina

Gail White

Maria Mazziotti Gillan

Lynn Domina

Jeremiah Webster

Ned Balbo

Richard Cole

Jerry Harp

George Klawitter

C. X. Dillhunt

Julie L. Moore

Debra Bruce

D. S. Martin

Maryanne Hannan

Leonard Kress

Margaret Rozga

Joseph Bathanti

Richard Spilman

Tyler Farrell

Sharif Elmusa

Chelsea Martinez-Casiano

P. S. Dean

Alan Berecka

Tim Bete

Kathleen Bradley

Mary Buchinger

Roxana L. Cazan

Yuan Changming

Erica Charis-Molling

Joanna Currey

Jessica G. de Koninck

Dominic Gideon

Ed Granger

Lois Marie Harrod

Anne M. Higgins

Thomas Holahan

Siham Karami

Elaine Kehoe

Michael Angel Martin

Rhonda Miska

Robin Amelia Morris

Elizabeth Murawski

Stella Nesanovich

Matthew C. Nickel

Barry Peters

Mia Pohlman

Christopher Poore

Dennis Rhodes

Michael D. Riley

Lisa Toth Salinas

Nicholas Samaras

Janna Schledorn

Rita A. Simmonds

Sofia M. Starnes

Sophia Stid

Carole Stone

Maxine Susman

Maria Terrone

Brian Volck

Mark C. Watney

R. Bratten Weiss

Aleisa Zoecklin

Cydnee Devereaux

Jake Oresick

Mary Ladany

Juditha Dowd

Shanna Powlus Wheeler

Mia Schilling Grogan

New poems, translations, interviews, and book reviews in a yearly literary journal for Catholic Poetry.

: a Journal of Catholic Poetry

Presence

“For those for whom conservatism means something more than anti-liberalism . . . who wish to dive deep into the conservative tradition in search of pearls” (The American Conservative). Ours is an age full of desires but impoverished in its understanding of where those desires lead—an age that asserts mastery over the world but also claims to find the world as a whole absurd or unintelligible. In The Vision of the Soul, James Matthew Wilson seeks to conserve the great insights of the western tradition by giving us a new account of them responsive to modern discontents. The western- or Christian Platonist–tradition, he argues, tells us that man is an intellectual animal, born to pursue the good, to know the true, and to contemplate all things in beauty. By turns a study in fundamental ontology, aesthetics, and political philosophy, Wilson’s book invites its readers to a renewal of the West’s intellectual tradition. “Conservatism needs a new prophet. James Matthew Wilson is the man for the job, and The Vision of the Soul is his calling card . . . A new classic. For it we give thanks to God, and to Plato.” —Covenant “James Wilson’s important book returns to a conservatism in the tradition of Burke, Eliot, and Russell Kirk. . . . He wants us to focus on beauty and its place in Western culture. The book is a strong defense of that culture, but not an unthinking one.” —Crisis Magazine “A stirring and timely account and defense of the West’s traditional way of understanding the universe and our place in it.” —Matthew M. Robare, The Kirk Center

Truth, Goodness, and Beauty in the Western Tradition

The Vision of the Soul

Ours is an age full of desires but impoverished in its understanding of where those desires lead—an age that claims mastery over the world but also claims to find the world as a whole absurd or unintelligible. In The Vision of the Soul, James Matthew Wilson seeks to conserve the great insights of the western tradition by giving us a new account of them responsive to modern discontents. The western— or Christian Platonist—tradition, he argues, tells us that man is an intellectual animal, born to pursue the good, to know the true, and to contemplate all things in beauty. Wilson begins by reconceiving the intellectual conservatism born of Edmund Burke’s jeremiad against the French Revolution as an effort to preserve the West’s vision of man and the cosmos as ordered by and to beauty. After defining the achievement of that vision and its tradition, Wilson offers an extended study of the nature of beauty and the role of the fine arts in shaping a culture but above all in opening the human intellect to the perception of the form of reality. Through close studies of Theodor W. Adorno and Jacques Maritain, he recovers the classical vision of beauty as a revelation of truth and being. Finally, he revisits the ancient distinction between reason and story-telling, between mythos and logos, in order to rejoin the two. Story-telling is foundational to the forms of the fine arts, but it is no less foundational to human reason. Human life in turn constitutes a specific kind of form—a story form. The ancient conception of human life as a pilgrimage to beauty itself is one that we can fully embrace only if we see the essential correlation between reason and story and the essential convertibility of truth, goodness and beauty in beauty. By turns a study in fundamental ontology, aesthetics, and political philosophy, Wilson’s book invites its readers to a renewal of the West’s intellectual tradition.

James Matthew Wilson

Books

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