In this Introduction, a summary of the whole book is provided. The main concepts are defined and the main historical figures, such as Adolf Hitler, Vladimir Putin, Marquis de Sade, Jane Addams, Andrew Carnegie, and Oscar Schindler, are mentioned.

A multilevel conception of identity is proposed in this chapter, with individual, social, human, and ecological levels. Emphasis is placed on the nature of the relationships among the different identity positions, with a focus on dialogical flexibility and the distinction between consonant and dissonant dialogues. The risk of over-positioning is analyzed, indicating the one-sided exaggeration of one of the identities, and attention is devoted to the “level confusion” resulting from a lack of distinction between the different levels. An elaborate discussion of the concept of conscience is presented. From a neurological perspective, evidence shows that the natural inclination of bonding and caring puts limitations on our circle of moral regard. Finally, the worldviews of two historical icons, Jane Addams and Andrew Carnegie, are compared in order to demonstrate the value of promoter positions.

Chapter 3 focuses on Augustine’s early consideration of the resurrection as the transmutation of human flesh into an angelic body. In pondering Christ’s bodily ascension into heaven, Augustine experiments with the substantial transmutation of flesh and blood into an angelic, celestial, and ethereal body. As an attempt to handle our advancement in and through our beatific resurrection, Augustine’s experiment allows him to defend the bodily resurrection against the philosophical objections of unbelievers, who claim that earthly bodies cannot exist in heaven, and the exegetical objections of the Manichaeans, who insist that the substance of flesh and blood cannot possess the kingdom of God (1 Cor 15:50). What permits this experiment, however, is Augustine’s conviction that the continuity and integrity of our human identity, both personal and communal, are grounded and crowned by the God of the resurrection. Augustine’s later precisions of his early concept of angelic transmutation manifest its insufficiencies.