This extensive study suggests that, despite being one of the largest slaveholders in Virginia, Jefferson was consistent in his advocacy of human rights.

Revisionism has been the historical vogue for well over two decades concerning Jeffersonian scholarship. This movement has been an attempt to neutralize the avowed “hagiographical” scholarship on Jefferson by aiming to offer an all-too-human Thomas Jefferson. The regrettable result has been a depiction, iterated and reiterated uncritically by scholars, of a less-than-human Jefferson, presenting him as an inveterate hypocrite and racist. Thus, Jeffersonian scholarship, as argued here, has become an exercise in useless, fatuous repetition of the same claims that has impeded attempts by serious scholars to gain fresh insights into the mind of one of the greatest Americans. This book offers a stimulating, provocative challenge to the stale revisionist claims on Jefferson concerning his hypocrisy and racism. It will appeal to mavens of Jefferson, as well as scholars intent on moving forward with Jeffersonian scholarship. The book will also appeal to those persons who believe it is time to resituate Jefferson on his little mountain.

Thomas Jefferson's writings on morality have largely been ignored. His thoughts on the subject, never developed in any formal work, are said to be unsystematic--a judgment reinforced by his shift from Stoicism (intentions are critical) to Utilitarianism (consequences are critical) later in life. Yet his writings and the moral works he recommended reveal much about his moral sense and views on good living. Jefferson valued personal moral improvement, had great respect for moral exemplars and drew inspiration from moralists, sermonizers, novelists, poets, historians and such role models as Professor William Small and his friend George Wythe.

In Jefferson’s Political Philosophy and the Metaphysics of Utopia, M. Andrew Holowchak traces the development of Jeffersonian republicanism as a political philosophy, though it is today seldom seen as a political philosophy, by examining the documents he wrote (e.g., Declaration, First Inaugural Address, and significant letters) and key literature he read. That political philosophy, fundamentally progressive and people-first, was driven by a vision of an “empire of liberty”—a global confederation of republican nations in moral and political partnership and peaceful coexistence—and was to take root in North America. Jefferson's vision influenced his domestic and foreign policies as president and the numerous letters he wrote after his presidency, but never took root there, or anywhere. Was that due to a defect of vision—a view of humans’ capacities and goodness at odds with reality—or were historical forces at play which were antagonistic to the rooting and suckering of Jeffersonian republicanism?

Thomas Jefferson wrote to his personal physician, Dr. Vine Utley (21 Mar. 1819) that he was wont to read something inspirational “whereupon to ruminate in the intervals of sleep.” His aim was to retire from the night with healthy thoughts to ready him for a peaceful sleep and an eventful next day. Authored by one of the world’s foremost authorities on the mind of Jefferson, this book—comprising 36 short essays on his thoughts on politics, religion and morality, and the arts and sciences, as well as perspectives on today’s Jeffersonian historiography—is to be read in a similar manner. These short essays—light, fresh, and lively, but erudite and provocative—are to be read thus by mavens of Jefferson: one or a few chapters at a time, “whereupon to ruminate.” As such, they are to be savored in the manner of the Fables of Aesop or of Seneca’s Epistles to his disciple Lucilius, although their engaging nature means the reader may find it difficult to put the book down.

Much of the scholarship on Thomas Jefferson characterizes him as a consummate immoralist. Yet he had a keen interest in morality and most of his reading--when he was not immersed in politics--was for moral study. Jefferson once told his physician, Vine Utley, that he seldom went to sleep without first reading something morally inspiring. Some Jefferson scholars consider him at best a moral dilettante with incoherent views. Others see him as a Stoic, interested in virtue as measured by both intentions and outcomes, who in later life became an Epicurean, weighing pleasure versus ends. Drawing on a careful reading of his writings and an examination of his known readings on morality, this study argues that Jefferson developed early a consistent moral sense--Stoical in essence and focused on his own moral improvement--and maintained it throughout his life.

Writers often depict Thomas Jefferson as a narrow-minded defender of states' rights and Virginia's interests, despite his authorship of the Declaration of Independence and vigorous defense of the young republic's sovereignty. Some historians claim he was particularly hostile to the New England states, whose Federalist electorate he regarded as enemies of his Democratic-Republican Party. This study of Jefferson's lifelong relationship with New England reveals him to be a consistent nationalist and friend of the region, from his first visit to Boston in 1784 to his recruiting of Massachusetts scholars to teach at the University of Virginia. His nationalist point of view is most evident where some historians claim to see it least: in his opinions of the people and politics of New England. He admired New Englanders' Revolutionary patriotism, especially that of his friend John Adams, and considered their direct democracy and town-meeting traditions a model for the rest of the Union.

International development has complex unintended effects on the realities of equity, rights, governance, and conflict in poor countries. Yet the myriad moral questions and quandaries encountered at every turn by development policymakers and practitioners are seldom thought about or articulated in a rigorous fashion. Instead, development specialists are trained to focus on the technocratic aspects of economic aid delivery and to disregard the moral issues raised by the adverse collateral consequences of aid programs for many people, communities, institutions, and environments in the developing countries. Reclaiming Value in International Development is the first book to bridge the divide between ethics and development from the perspective of a seasoned development practitioner who is also a trained ethicist. Schwenke formally enlarges the concept of development to include its moral dimension, to denote beneficial change that alleviates human misery and environmental degradation in poor countries and reinforces universal ethical norms such as human dignity, essential freedoms, social justice, peace, civic virtue, human flourishing, the common good, gender equality, safety and security, and participation and inclusion. She applies this ethically expanded concept to nine key topics in international development: education, leadership, procurement, food security, conflict, urbanization, gender identity and sexual orientation, deliberative participation, and the measurement of ethical performance. Throughout the book, the author draws on her thirty years of experience as a development practitioner in thirty poor countries around the world to give vivid real-life illustrations of the classic moral dilemmas in development ethics and to show how moral reasoning can clarify and resolve them.

The great liberal arts tradition of leadership is dead, and our twentieth-century leaders have killed it. Around the eighteenth century, the world began to revive the ancient wisdom of mankind in a period called the Enlightenment. By the late twentieth century, the truth and wisdom learned in the Enlightenment was in remission due to the fragmentation caused by new insights and complexities developed in the postmodern period. In recent years, metamodernism as a cultural era claims that thanks