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, the hopes and struggles of the globe enter the classroom and the hallway. We are, indeed, fortunate to have a faculty who offer their scholarly expertise to each other and to students who search for meaning in a world marked by suffering and hope. Such global awareness and commitment shapes Religion professor Samuel Torvend’s current research into how Benedictine practices with roots in the 6th century can inform contemporary efforts at sustainable living. A student author captures Dr. Torvend’s

preparation for a career . . . People who have never learned to use reason and imagination to enter a broader world of cultures, groups, and ideas are impoverished personally and politically, however successful their vocational preparation” (294, 297).  Through detailed descriptions of her research on undergraduate programs, Nussbaum demonstrates that this imagination—not unlike the compassion and love of neighbor that accompanies the I—cannot be developed through an unstructured, distributive core with a

faith as involving MacIntyre’s “fundamental conviction,” without —by equivocating on “fundamental”— leaving that faith unsupportable by evidence.  One might plausibly hold that belief in God should be basic or fundamental; but in what way? Some seem to think that this means something like “foundational,” without support from other beliefs one holds. But others suggest that it means something more like “central” —perhaps along the lines of a well-entrenched belief in a scientific research programme’s