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The Image of Man: Ten Years of the Review of Politics
- Frank O'Malley
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- The Review of Politics / Volume 10 / Issue 4 / October 1948
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- 05 August 2009, pp. 395-398
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The Evangelism of Georges Bernanos
- Frank O'Malley
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- The Review of Politics / Volume 6 / Issue 4 / October 1944
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- 05 August 2009, pp. 403-421
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Georges Bernanos is established as a great novelist. But today the author of The Stdr of Satan and The Diary of a Country Priest stands as a prophet. The honest, impassioned and radical judgments of A Diary of Our Times and of the recent Plea for Liberty are those of a man who can no longer contain his devotion to people, his profound concern for their souls, within the limits of any art pattern. He must break out, no matter how wonderful his power within the realm of art, and evangelize his convictions more directly. It is common now to see important poets and novelists assuming responsibility for the social salvation of mankind: the mention only of T. S. Eliot, John Dos Passos, Thomas Mann and Sigrid Undset (separated widely in art and outlook, of course, but all united in their criticism of modern civilization and in their hope that justice may finally exist among the men of the earth) will be sufficient verification. This is not a time, it appears, in which the pure speculations and naked truths of philosophers and theologians easily subdue and win minds. For this is a day of the denial of absolutes and the measured thought of formal philosophers and formal religious thinkers, even the most true and sympathetic, has small influence with the multitudes of confused. So poets and artists, out of their more concrete and more attractive, unanalytical handling of experience, rise to speak.
The Education of Man
- Frank O'Malley
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- The Review of Politics / Volume 6 / Issue 1 / January 1944
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- 05 August 2009, pp. 3-17
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IT is for man that education must exist. Such a statement may seem too obvious to make at all. Yet its meaning is rarely understood today. Too many contemporary educators fail to recognize the central point of man in the educative process. There is lavish talk of education for the masses, education for today, education for tomorrow, education for democracy, education for business, education for science and industry, education for power and even education for death. But the real problem is education for man. Man may make various uses of his education in contributing to political and social enlightenment, in increasing our technological control, in elevating the standards of the multitude, and in diminishing human pain and suffering (or in increasing the agony of men by multiplying methods and instruments of war and death). These uses, however, are after-products. The particular product — and the root-problem — is man and his personal and spiritual awakening, growth and fulfillment.
The Thinker in the Church: The Spirit of Newman
- Frank O'Malley
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- The Review of Politics / Volume 21 / Issue 1 / January 1959
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- 05 August 2009, pp. 5-23
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RecentReports reach us from England that a notable element in support of the cause of Cardinal Newman's canonization is the unusual extent of American devotion to him and to his thought. Certainly the name of Newman is great among us. Most American Catholic thinkers would agree with Otto Karrer, writing in April, 1947, for The Review of Politics on Newman and the spiritual crisis of the Occident, that Newman is probably “the most illustrious religious mind in the modern Anglo-Saxon world.” It is clear that he is the truly great eminence at the start of the Catholic intellectual renascence of the past hundred years. In our devotion to him and in our praise of him as a foremost thinker in the Church, it is well to consider what is the justification for the esteem in which we hold him.
The Wasteland of William Blake
- Frank O'Malley
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- The Review of Politics / Volume 9 / Issue 2 / April 1947
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- 05 August 2009, pp. 183-204
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The question is: how can you put a prophet in his place when, by the very character of prophecy, he is eternally slipping out of place? William Blake was not an eighteenth century or nineteenth century mind or a typically modern mind at all. What I mean to say, right at the start, is that, although well aware of his time and of time altogether, he was not in tune with the main tendencies of his or our own time. Indeed time was a barrier he was forever crashing against. Blake's talent raved through the world into the fastnesses of die past and dramatically confronted the abysses of the future. His age did not confine him. As a poet he does not seem finally to have had real spiritual or artistic rinship with any of the rationalist or romantic writers of England. As a thinker he came to despise the inadequacy of the limited revolutionary effort of the political rebels of the Romantic Revolution. Blake's name is not to be seen mounted first with that of Paine or Godwin, of Rousseau or Voltaire, of Wordsworth or Shelley or Byron or Keats. With these he has, ultimately, little or nothing in common. At any rate, his voice and mood and impact are thoroughly different from the more publicly successful voices of the period of his life, older and younger generations alike.
The Thinker in the Church II: The Urgencies of Romano Guardini
- Frank O'Malley
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- The Review of Politics / Volume 25 / Issue 4 / October 1963
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- 05 August 2009, pp. 451-459
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Monsignor romano guardini, preeminent professor in the University of Munich, has had an enormous influence upon generations of German students and citizens. Now, after the steady and effective translation of his works during the past three decades, he has made a profound impact upon the minds and souls of young American scholars and intellectuals, changing, with the strength of conversion, their ways of dealing with knowledge, with ideas and human realities. In an article written for the twentieth-anniversary issue of The Review of Politics, I pointed out (“The Thinker in the Church: The Spirit of Newman,” January, 1959) that Guardini is a Newman type of thinker in the twentieth century. This is quite true. Certainly the range of his concerns is reminiscent of Newman's: literature (for instance, his studies of Dante, of Dostoevski, notably the legend of the Grand Inquisitor, and of Rilke's Duino Elegies): history (particularly revelation as history); subtle reflections upon theological questions as well as the critical problems of the contemporary political and social scene.
The Culture of the Church
- Frank O'Malley
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- The Review of Politics / Volume 16 / Issue 2 / April 1954
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- 05 August 2009, pp. 131-154
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Among the preparatory prayers of the Mass, there are these words from Psalm 42: “Judge me, O God, and distinguish my cause from the nation that is not holy.” However inadequately accomplished, the purpose of this essay is to affirm and distinguish our cause as Catholic minds and human beings from the nation and from the world that are not holy—to affirm the strength and meaning of the world of the Church for our varied worlds of living and working. As Christopher Dawson points out in a remarkable essay, there is, even in the modern world, “a tradition of sacred culture which it has been the mission of the Church to nourish and preserve”—and to nourish and preserve it even in the nation that is not holy. “However secularized our modern civilization may become,” Dawson continues, “this sacred tradition [this sacred life] remains like a river in the desert, and a genuine religious education can still use it to irrigate the thirsty lands and to change the face of the world with the promise of a new life. The great obstacle is the failure of Christians themselves to understand the depth of that tradition and the inexhaustible possibilities of new life that it contains.”
Religion and the Modern Mind
- Frank O'Malley
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- The Review of Politics / Volume 4 / Issue 4 / October 1942
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- 05 August 2009, pp. 489-507
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St. Thomas knew that the voices of human truth must be quiet before the tremendous and wonderful sound of THE WORD. For by THE WORD men can save their own words from vacancy and death, from becoming an affliction to their fellows, a bewilderment and an embarrassment, if not a ruin, to all who heed them or expect to be guided by them. Here I shall devote myself to the necessity of the wisdom of religious knowledge for modern writers and thinkers—to be considered specifically—and to its power especially among those who have clearly submitted their talent and intelligence to the service of The Word, the service of Christ the King.
The Political Perversion of Art*
- Frank O'Malley
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- The Review of Politics / Volume 3 / Issue 2 / April 1941
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- 05 August 2009, pp. 243-249
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MOST MEN are content to believe that politics deals with the practical problems of the administration of the state. But the term can have a greater and wider significance. It can also mean, as it meant for Aristotle, the whole character of men's life in society. In the past as well as in the present, poets and novelists of every country have often devoted themselves not merely to the good of their art but directly and especially, in varying degrees, to the problem of the good of the state and of society. In an older England, for example, William Langland, Skelton, Dryden, Samuel Butler, Shelley, and William Morris, to mention only a few, have struck into political themes and preoccupations; and today the problem, from manifold aspects, of the relation of the individual to society has not been ignored by T. S. Eliot, J. M. Murry, C. Day Lewis, Stephen Spender, and even Mrs. Virginia Woolf, among others. And the “reform” of an afflicted twentieth-century America has engaged talents and humors as dissimilar as those of, say, Sinclair Lewis, John Dos Passos, Hart Crane, and Maxwell Anderson. The seriousness of such people no one would question, although the agitations of a few, particularly in periods of crisis, for a specific good polity or a specific good economy sometimes interferes gravely with what should be their chief end: good art.
Testament of Our Era - * Elinor Castle Nef: Letters and Notes, Volume I, edited by John U. Nef. (Los Angeles: The Ward Ritchie Press, 1953. Pp. xxii, 499; illustrations. $4.00.)
- Frank O'Malley
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- The Review of Politics / Volume 16 / Issue 4 / October 1954
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- 05 August 2009, pp. 503-508
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The Passion of Leon Bloy
- Frank O'Malley
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- The Review of Politics / Volume 10 / Issue 1 / January 1948
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- 05 August 2009, pp. 100-115
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The rationalist is the acknowledged enemy of the spirit. The enmity is notably murderous when the object is the mind that has been scripturalized, the mind that draws its sources of value and discernment and power out of the energy of the Old and New Testaments, the mind that, refusing to show cause or prove or analyze, delivers judgment and damnation with the utmost conviction, the conviction of prophetic vision, of spiritual intuition. The system-maker, inveterately hunting after a coherent method or formulation, will find none; rather he may be expected to find only a violent assertiveness indifferent to all pattern and organization. So he may cry, “Fraud!” or “Fool!” Or if he, in his pure objectivity, has to respect the visionary's evident belief in his task, he may, subsequently, summon the psycho-analyst, who, at a loss for any other explanation, may attribute the whole outpouring of the prophet's soul to a neurotic condition. But this is, I think, a cheap evasion of the responsibility of any serious examiner.
The Plight of the Soul
- Frank O'Malley
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- The Review of Politics / Volume 7 / Issue 3 / July 1945
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- 05 August 2009, pp. 368-378
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It Is in their acknowledgment of the soul and of the plight of the modern soul that the books to be considered here are united. From writers living and writing within the life of the Church, such acknowledgment is, of course, not surprising. But the rediscovery of the soul and of the spiritual world and power by writers who are not members of the Church is perhaps a phenomenon of the age. The modern mind, in the tangle of darkness and evil and chaos, hunts steadfastly after spiritual values, for, at least, a spiritual sense. The long-running tendency to deny the life of the soul of man or to act as if it did not exist is pulled up short in these writers. Here the existence of spiritual reality is admitted and even exulted in, although the nature of a real spirituality is not, in every instance, thoroughly or profoundly understood.
Waldemar Gurian at Notre Dame
- Frank O'Malley
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- Journal:
- The Review of Politics / Volume 17 / Issue 1 / January 1955
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- 05 August 2009, pp. 19-23
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Waldemar Gurian was a presence—physically, intellectually and spiritually—at Notre Dame. In the many years he was with us, a daily wonder of the campus was the sight of Dr. Gurian ponderously proceeding from his office to the library to the post office to the dining halls and back again, bearing with him as he passed—so it seemed to a number of us—all the light of the world as well as a large part of its darkness. He came to Notre Dame during a period—the middle and later thirties—when President O'Hara (now Archbishop of Philadelphia) was inviting to the university as visiting or regular faculty members a variety of scholars and writers from England, Ireland and the Continent: among others, Shane Leslie, Arnold Lunn, Christopher Hollis, Archbishop David Mathew, Robert Speaight, Desmond Fitzgerald, Charles Du Bos, Yves Simon, Karl Menger and Arthur Haas. Of all these Dr. Gurian, who was on friendly terms with most of them, remained; and his impact upon the life of the university has been the greatest and the most enduring. Among his achievements here, The Review of Politics is undoubtedly his most lasting. When he arrived at Notre Dame, a proper intellectual climate, created by not a few teachers and priests, existed, a climate which made possible the founding, the sustenance and the continuance of a broad cultural journal like the Review. Professors of philosophy, literature and history as well as of political philosophy and science—interested in generating what Professor Nef calls “the new scholarship of synthesis”—could understand the reasons for and the necessity of the Review's coming into existence at Notre Dame; and could and did cooperate in its founding, in its formation and in its growth to eminence. But the great and active form was provided by Waldemar Gurian. And the Review surely stands today as the embodiment of his genius and knowledge and immensity of spirit.
Tribute to Jacques Maritain - *The Maritain Volume of THE THOMIST. New York: Sheed and Ward, 01, 1943. Pp. 374. $3.50.
- Frank O'Malley
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- Journal:
- The Review of Politics / Volume 5 / Issue 2 / April 1943
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- 05 August 2009, pp. 243-246
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The American Idealist
- Frank O'Malley
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- Journal:
- The Review of Politics / Volume 7 / Issue 3 / July 1945
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- 05 August 2009, pp. 267-269
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The mind of Franklin Roosevelt was young and spacious. There was a lot of room in it, room for imagination, room for the freshness of ideas and room for the future. He was not content to live by formulas or under the pressure of the routine and the antiquated. He was never deluded by the lies and phrases which try to conceal reality and deaden truth. He saw our dangers and our weaknesses and he pioneered to save us from them. For, among our various statesmen, he was a pioneer in the establishing of social and economic responsibility. He believed in the notion of community within our own nation and beyond in the entire world. From the moment of his taking office he revealed his own sense of responsibility towards the whole people, not to any single class or group. And he instructed—sometimes bitterly—the people of power and fortune so that they would recognize their obligations towards the less powerful and the less fortunate members of society. With grimness and reluctance this teaching was often received. Nevertheless it was instructive and it was inescapable. No man could fail to learn the great lesson—that he was not to be alone and self-concerned, that he was rather to be conscious of his responsible membership with other men in an American community.
Improving traditional intention-to-treat analyses: a new approach
- MARCELA HORVITZ-LENNON, A. JAMES O'MALLEY, RICHARD G. FRANK, SHARON-LISE T. NORMAND
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- Journal:
- Psychological Medicine / Volume 35 / Issue 7 / July 2005
- Published online by Cambridge University Press:
- 23 March 2005, pp. 961-970
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Background. Drop-out, often accompanied by treatment non-compliance, is common in psychiatric trials. Methodologists have criticized the use of a traditional intention-to-treat (ITT) approach in such cases, and have proposed alternative methods. We set out to describe and assess methods for estimation of a treatment effect when the trial is ‘broken’.
Method. We describe a stratified method of moments (SMOM) estimator that assesses treatment effects on subjects who are willing to comply with all the treatments under study. A simulation study and a re-analysis of data from an antipsychotics trial are used to compare SMOM to ITT, as-treated, and adequate estimators.
Results. The new estimator retains good statistical properties under different levels of non-compliance and drop-out mechanisms. The re-analysis indicates that SMOM yields more precise results.
Conclusions. Although the traditional ITT approach provides a valid method to estimate treatment effects, it can be biased in the presence of treatment non-compliance and drop-out. It is critical that researchers move beyond traditional approaches when trials are broken. A key first step is to consider non-compliance and drop-out as two independent phenomena, tracking and reporting rates separately.