In The Hasidic Moses, Aryeh Wineman invites readers to join him on a journey through various eighteenth- and nineteenth-century Hasidic texts that interpret the life of Moses. Such texts read their own accent on spirituality and innerness along with their conceptions of community and spiritual leadership into the biblical account of Moses. Wineman reveals the ways in which historical Hasidic voices interpreted both the Exodus from Egypt and the scene of Revelation at Sinai as statements concerning what (...) occurs constantly in our lives at all times. In addition, Wineman shows how Hasidic readers embraced the idea that Moses had to die in order that his soul might return to the world in the righteous and holy ones of every generation, and that the presence of Moses actually transcends time and is present in spiritual understanding as it unfolds at any moment in any period. ""Aryeh Wineman has written a clear and accessible book that serves as a delightful entry into the world of Hasidic thought. Using the template of Hasidic interpretations of the life of Moses, he takes the reader carefully through a broad range of Hasidic works, highlighting the Hasidic resistance to the plain meaning of scripture, opting instead for their penchant for devotional and spiritually deepening readings... The impulse toward spiritualizing both deepens the original text of the Torah and transcends it, stimulating the reader to read the Torah as an edifying document, rather than primarily a historical, legal, or even national work."" --Joel Hecker, Reconstructionist Rabbinical College ""Aryeh Wineman's The Hasidic Moses is a triumph on every level... The figure of Moses is brought alive in the words of the classic Hasidic masters and is made available for a new generation of spiritual seekers hungry to find meaning in biblical models and mystical texts. The Bible tells us that no one knows where Moses is buried--but we can say that he lives robustly in Aryeh Wineman's sparking new book!"" --Nehemia Polen, Hebrew College, Newton Centre, Massachusetts ""Aryeh Wineman writes authoritatively as the scholar he is, but addresses himself--like the rabbi he also is--not to other scholars, but to readers and seekers who would like to understand. In this way he lives the humility of the teacher Moses and leads us through his writing into the depths of the Hasidic homily and parable... For those of us who don't have direct access to the hasidic texts he translates, his gentle and careful presentation of The Hasidic Moses is a gift from soul to soul."" --Rodger Kamenetz, author of The Jew in the Lotus and Burnt Books Aryeh Wineman has written many studies in the area of Hebrew literature and Jewish mysticism. (shrink)

Keter: The Crown of God in Early Jewish Mysticism. By Arthur Green xi + 226 pp. $35 cloth. Mystic Tales From the Zohar. Translated and edited by Aryeh Wineman 161 pp. $12.95 paper. Apparitions of the Self: The Secret Autobiographies of a Tibetan Visionary. By Janet Gyatso xxiii + 360 pp. $39.50 cloth.

Understanding “what something is” has long occupied philosophers, and no Western thinker has had more influence on the nature of being than Aristotle. Focusing on a reinterpretation of the concept of energeia as “activity,” Aryeh Kosman reexamines Aristotle’s ontology and some of our most basic assumptions about the great philosopher’s thought.

Plato and Aristotle on the vocation of the philosopher -- Halevi's Kuzari as a platonic dialogue -- Maimonides and the imagination -- Elia del Medigo, Averroes and Averroism -- Paduan Averroism reconsidered -- Philosophy and mysticism -- Maimonides and Spinoza on good and evil -- A note on natural right, nature and reason in Spinoza -- Spinoza and Luzzatto : philosophy and religion -- On the interpretation of Maimonides: the cases of Samuel David Luzzatto and Ahad Haxam -- Harry a. (...) Wolfson as interpreter of medieval thought -- On the limitations of human knowledge. (shrink)

Exploring what two foundational figures, Plato and Aristotle, have to say about the nature of human awareness and understanding, Aryeh Kosman concludes that ultimately the virtues of thought are to be found in the joys and satisfactions that come from thinking philosophically, whether we engage in it ourselves or witness others' participation.

In Heraclitus and Thales’ Conceptual Scheme: A Historical Study Aryeh Finkelberg rejects the teleological interpretation of early Greek thought as targeted at later results, viz. philosophy, and seeks to determine its intended meaning by restoring it to its historical context.

Clinical assessments of mental capacity have long been guided by four basic cognitive criteria (understanding, appreciation, ability to reason, communication of decision), distilled directly from widespread legal precedent in common law cases of informed consent and refusal. This article will challenge the sufficiency of these legal criteria at the bedside on the assertion that clinicians and bioethicists who evaluate decisional capacity face questions far deeper than the mere presence or absence of a patient’s informed consent. It will then present an (...) additional standard beyond the existing cognitive criteria – to be called the Narrative Coherence Standard – that may begin to bridge the gap between the existing legal standards and higher-order bioethical priorities. This standard will be treated with a philosophical argument for its use, as well as a detailed exploration of its technical components and conceptual underpinnings. (shrink)

These essays--and an introduction by William Connolly that lucidly outlines Wolin's thought and the deep uncertainty about political theory in the 1960s that did much to inspire his work--offer unprecedented insights into Wolin's lament ...

Past research on sanctification has focused on the direct association between domain sanctification and domain satisfaction. This registered-report study focused on the predicted moderating function of sexual sanctification on the association between sexual and relationship satisfaction. An Internet panel sample of 740 women and 872 men, all married Jewish individuals residing in Israel, assessed the levels of their sexual and marital satisfaction, sexual sanctification, religiousness, and social desirability via an anonymous online questionnaire. As expected, sexual and marital satisfaction were highly (...) correlated. As predicted, sexual sanctification was found to moderate the association between sexual and marital satisfaction for women even after controlling for age, religiousness, and social desirability. However, although the positive association between sexual and relationship satisfaction was predicted to be larger at higher levels of sanctification than at lower levels, the moderation analysis revealed a reverse pattern. In addition, the moderation effect was significant for men only after controlling for religiousness. Post hoc analyses for moderated moderation confirmed significant gender differences in the moderation function of sexual sanctification. The importance of examining gender differences in future sanctification studies and the theoretical implications for the independence of sanctification from religiousness is discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Case for Hume's Nonutilitarianism ARYEH BOTWINICK IN MANY HISTORIES OF WESTERN THOUGHTI--as well as in those devoted more specifically to the history of Western political thought2--the designation of Hume as a utilitarian in his ethical and political theory is taken for granted. The word "utility" occurs frequently in both the Treatise and the Enquiry concerning the Principles of Morals, and this has led most commentators to posit (...) a natural continuity between Hume's invocation of the term and later philosophical elaboration of it. However, more is involved here than simply a repetition of a key word or phrase. The doctrine of sympathy that plays a crucial role in nineteenth-century utilitarian thought 3 also appears to be central to Hume's ethical and political thought. Moreover, Hume's views on such a fundamental question as political obligation would appear to have been adopted directly by the utilitarians. Bentham, for example, when dealing with the question of the ground of political obligation, cites Hume directly in order to reaffirm his position," which seems to suggest that degree of shared assumptions and insight among thinkers that goes to constitute a particular tradition. Yet, it is my contention s that the historical categorization described in the previous paragraph 6is too facile in that it overlooks important discontinuities separating Hume from utilitarian thought. Although many interpreters have claimed that Hume was not a utilitarian simply because he was a noncognitivist, the theories of morals and politics often attributed to him are extensionally equivalent with I am grateful to Professor Thomas Scanlon of the Department of Philosophy at Princeton for his comments on earlier drafts of this paper. ' See, for instance, J. Bronowski and Bruce Mazlish, The Western Intellectual Tradition (London: Hutchinson & Co., 1960), p. 475. 2 See, for example, George H. Sabine, A History of Political Theory, 3rd ed. (New York: Holt, Rinehart and Winston, 1961), p. 602, where, however, Hume's utilitarianism is regarded as having more in common with John Stuart Mill's than with Bentham's. 3 John Rawls, A Theory of Justice (Cambridge, Mass.: Harvard University Press, Belknap Press, 1971), pp. 183-194. 4 Jeremy Bentham, A Fragment of Government, ed. Wilfrid Harrison (Oxford: Basil Blackwell, 1967), pp. 49-56. 5Rawls, to some extent, supports an interpretation of Hume as a nonutilitarian. See, for instance, how he construes Hume's rejection of an original contract (Theory of Justice, pp. 32-33). Yet on the crucial question of a doctrine of sympathy he posits a continuity between Hume and utilitarian thought, which I find unacceptable. 6 John Plamenatz, in his history of utilitarian thought, specifically supports this categorization (The English Utilitarians [Oxford: Basil Blackwell], pp. 22-45). See below, final pages, for a further discussion of Plamenatz's scheme of categorization. [4231 424 HISTORY OF PHILOSOPHY utilitarianism. 7 It is precisely this claim that I wish to dispute. With regard to the doctrines of utility and sympathy, I shall try to pinpoint the import they carried for Bentham and his followers and compare this with the meanings these doctrines have in the context of Hume's thought. I shall also attempt to relate his thought to the important English philosophers in the social contract tradition--Hobbes and Locke-exploring the possibility that Hume's deepest affinities might lie with his contractarian predecessors, rather than with his utilitarian successors. As a preliminary question we might consider how Hume defines the concept of utility. It seems that for him the term remains a fairly vacuous one to be identified with an unspecified tendency of an action "to the good of mankind. ''8 He does not appear to connect the notion of utility with that of pleasure the way the utilitarians do. 9 Hume's invocation of the concept of utility outside the context of its association with pleasure would not necessarily prevent our considering him a utilitarian if in the structure of his theory of moral judgment (where he supplies some content to the notion of "the good of mankind") the notion of "pleasure" serves as the common denominator in terms of which a balancing process can be carried out. However, an examination of the arguments where Hume makes use... (shrink)

The English philosopher Michael Oakeshott is known as a conservative who rejected philosophically ambitious rationalism and the grand political ideologies of the twentieth century on the grounds that no human ideas have ultimately reliable foundations. Instead, he embraced tradition and habit as the guides to moral and political life. In this book, Aryeh Botwinick presents an original account of Oakeshott's skepticism about foundations, an account that newly reveals the unity of his thought. Botwinick argues that, despite Oakeshott's pragmatic conservatism, (...) his rejection of all-embracing intellectual projects made him a friend to liberal individualism and an ally of what would become postmodern antifoundationalism. Oakeshott's skepticism even extended paradoxically to skepticism about skepticism itself and is better described as a "generalized agnosticism." Properly conceived and translated, this agnosticism ultimately evolves into mysticism, which becomes a bridge linking philosophy and religion. Botwinick explains and develops this strategy of interpretation and then shows how it illuminates and unifies the diverse strands of Oakeshott's thought in the philosophy of religion, metaphysics, epistemology, political theory, philosophy of personal identity, philosophy of law, and philosophy of history. (shrink)

Aryeh Botwinick argues for the recovery of a radical democratic tradition that emphasizes the role of individual participation in the development and control of social and political institutions. Such involvement implies philosophical skepticism—the assumption that the truth about what is the best course of action cannot be known with certainty and that, therefore, every person’s opinion has an equal claim to be considered. The crucial stumbling block to reappropriating this radical egalitarian tradition is the supposed unviability of a consistent (...) skepticism. In an effort to chart a new course of philosophical inquiry into political matters, Botwinick grapples with the formulation of a consistent version of skepticism, claiming that it provides "a continually renewing impetus for the expansion of political participation." Twentieth-century philosophers have, for the most part, opted for some version of mitigated skepticism, which, the author argues, "has blinded them to the radical political implications of skepticism." Underscoring a pattern of convergence between Anglo-American and Continental philosophy, Botwinick proposes a number of strategies to rehabilitate the rationality of participatory democratic political institutions by articulating an acceptable version of consistent skepticism. (shrink)

In Postmodernism and Democratic Theory, Aryeh Botwinick is concerned with defining postmodernism and exploring its political-economic dimensions. Previous attempts at definition have foundered because the theory has a built-in incoherence: in their rejection of reasoned argument, postmodernists must rely on reasoned argument to make their case. This issue of "self-referentialism" is pivotal, for example, in Jurgen Habermas's criticism of the postmodernists. But Botwinick shows that postmodernism can be coherently conceived as a "generalized agnosticism," which remains open to all possibilities (...) - including the possibility of its own falsity. In developing this view of postmodernism, the author applies it to the work of a wide range of contemporary political philosophers, from Jurgen Habermas and Jean-Francois Lyotard to Leo Strauss. Botwinick also invokes a "generalized agnosticism" in assessing the ideas of such classic thinkers as Rousseau, Freud, and Wittgenstein. In the second part of the book, Botwinick uncovers and analyzes participatory undercurrents in the thought of both Hobbes and Plato. On the basis of their work, Botwinick tries to plot the transition between modernist and postmodernist democratic society. (shrink)

Drawing upon diverse disciplines--political theory, metaphysics, analytic philosophy, intellectual history, and Jewish studies--Aryeh Botwinick calls into question cherished boundaries of western thought, specifically those that isolate religion. In developing his argument, he applies deconstructionist approaches to such classic texts as Plato's REPUBLIC, Maimonides' GUIDE OF THE PERPLEXED, and Hobbes's LEVIATHAN.

In lieu of an abstract, here is a brief excerpt of the content:On Cosmogony and Ecpyrosis In HeraclitusAryeh FinkelbergThe traditional attribution to heraclitus of the theory of recurrent reabsorption of the world into fire was challenged as early as 1807 by F. Schleiermacher. That contention, supported by F. Lassalle, was criticized by E. Zeller but was restated by J. Burnet in 1892. Burnet’s argument was elaborated by K. Reinhardt and then revised and restated by G. S. Kirk. The endeavors of (...) these commentators, supported by the contributions of a number of other critics, have firmly established the new interpretation (which I call “cosmological”). However the controversy has not ceased: the traditional interpretation (which I conventionally term “cosmogonical”) has been maintained and defended by a number of critics.1 The argument against cosmogony and ecpyrosis in Heraclitus is not easy to appreciate. Concerned as it is with a wide range of evidence, both secondary and authentic, and repeatedly refashioned and improved, it has accumulated many assessments, exegeses, and inferences. The critical objections put forward by supporters of the traditional interpretation, failing to meet the argument in its entirety, remain indecisive. Discussion is further complicated in that both sides tend to treat the problem within the broader framework of Heraclitus’ teaching. It thus seems desirable to examine the problem thoroughly as a separate issue, seeking a judgment independent of one or another general construal of Heraclitus’ thought. Hence in the first part of this essay I discuss the argument of Burnet and his followers with the aim of appraising its success in producing conclusive evidence against cosmogony and ecpyrosis. In the second part I propose a reconsideration of the evidence, in order to appreciate whether and to what extent it supports the cosmogonical interpretation. [End Page 195]THE ARGUMENT AGAINST COSMOGONY AND ECPYROSISSecondary EvidenceBurnet and his followers contend that the earliest testimonia do not ascribe the theory of cosmic cycles to Heraclitus, whereas the later authors followed Theophrastus’ supposedly erroneous interpretation which was adopted by the Stoics,2 eager to see in Heraclitus a partisan of their own theory of world conflagration, and, through the Stoics, by Christian writers. This assessment rests on questioning Aristotle’s support of ecpyrosis,3 on relying heavily on Plato’s Sophist 242d–e, and on tracing a heterodox opinion in certain late sources.(1) Aristotle De Caelo 1.10.279b12 and Physica 3.5.205a1–6:(De Caelo 1.10)... and some, as Empedocles of Acragas and Heraclitus of Ephesus, [believe] that it [the heaven] alternately is now in this state and now, in the course of destruction, in another...(Physica 3.5)Grammatical construction of the latter passage is ambiguous. Burnet (1930, 157–59) dismisses both passages as irrelevant. Yet as Kirk (1962, 320–21) acknowledges, Burnet’s interpretation of the De Caelo passage, to the effect that Aristotle’s reference to the alternations of the in Empedocles and Heraclitus concerns not the whole world but only the first heaven, “unfortunately involves a neglect of the context, in which without question refers (as often in this treatise: see the definition at 1.9.278b11) to the whole sum of things enclosed by the outer ‘heaven.’ ” In dismissing the second passage Burnet quotes the dependent clause and says that nothing [End Page 196] implies that all things become fire at once. Again unfortunately, this interpretation makes the example from Heraclitus irrelevant to the view Aristotle is refuting, namely that, the world as a whole, becomes one of the elements.4 But if Heraclitus’ doctrine exemplifies the view Aristotle is refuting, then, on the traditional construal of the Greek, he says that Heraclitus believed that “at some time or other” the world becomes fire, which would mean a recurrent conflagration, or, on Cherniss’s reading,5 that “at some time or other” fire becomes the world, which would mean a recurrent cosmogony and would imply a recurrent conflagration.(2) Plato Sophist 242d–e:According to one [person] there are three real things, some of which now carry on a sort of warfare with one another, and then make friends and set about marrying and begetting and bringing up their children. Another tells us that there are two—moist and dry, or hot and... (shrink)

This study aimed to investigate the possible moderating role of sexual sanctification in the context of sexual dysfunctions and sexual and psychological well-being, particularly examining potential gender differences. Data were collected from 1207 Israeli adult women and men in cohabiting relationships for at least 6 months using an online survey. Participants provided information on sexual functioning, and measures included non-theistic sexual sanctification, sexual and psychological distress, and sexual and relationship satisfaction. Measures of religious behavior and belief were also included as (...) control variables. Statistical analyses included moderation models to assess the moderating function of sexual sanctification on the associations between sexual dysfunctions and the outcome measures. Separate analyses were performed for men and women. Findings confirmed significant associations between sexual dysfunctions and all aspects of sexual and psychological well-being included in the study for women and men. Sexual sanctification was found to moderate the association between sexual dysfunctions and sexual and psychological distress, particularly for men, where at higher levels of sanctification, the association between dysfunction and distress was more pronounced. However, sexual sanctification did not significantly moderate the relationships between sexual dysfunctions and sexual or relationship satisfaction for either gender. The results suggest that, although sexual sanctification is often associated with positive outcomes, it may also exacerbate the emotional impact of sexual dysfunctions, particularly in those who perceive their sexual experiences as sacred. Gender-specific patterns further emphasize the importance of tailored interventions that consider the different ways men and women experience and interpret sexual dysfunctions within the context of their sexual perceptions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Plato's Method in TimaeusAryeh FinkelbergIIn the long dispute between advocates of the metaphorical and the literal interpretations of the Timaeus creation story the exegetic potential of the dialogue has been exhaustively presented, yet with no decisive outcome,1 for, as has been repeatedly recognized, the issue can hardly be settled by a direct appeal to the text.2 This being the case, assistance has been sought in the evidence of Plato's (...) immediate disciples, but here again the discussion reaches a deadlock: partisans of the literal construal appeal to the authority of Aristotle, who censures Plato for admitting that the universe is created,3 while champions of the metaphorical interpretation address themselves to the Academy, who insist that Plato maintained the ungeneratedness of the world.4 Yet in seeking support from the authority of Plato's pupils, scholars seem to overlook the fact that the modern controversy takes a different shape from the one between the early Academy and Aristotle, and that on the point now disputed Plato's disciples did not disagree at all.In their insistence that Timaeus exhibits inconsistencies suggesting a systematic approach behind the chronological account, adherents of the metaphorical interpretation take these inconsistencies as a discrepancy [End Page 391] between the content and the form of the dialogue.5 Accordingly, they regard the cosmogonical narrative as a kind of circumlocution for a non–cosmogonical doctrine, a fact supposedly revealed by Plato in many hints, dispersed throughout the dialogue, aimed at falsifying the chronological order of the account and thus intended to induce the reader to strip off the cosmogonical disguise.6 This approach turns the dialogue into a pointless and unnecessarily misleading equivocation.7 Besides, this construal is historically unwarranted, for, as Robert Hackforth put it disagreeing with F. M. Cornford, it deviates "from the line taken by Xenocrates himself" in "arguing, not that Plato spoke of the coming into being of the universe, but that he never really spoke of it at all."8Shaped as a rejoinder to the metaphorical interpretation, the approach [End Page 392] of upholders of the literal interpretation also comes short of meeting the problem adequately. In rejecting the view of the Timaeus narrative as metaphorical and advocating its plain sense these scholars infer, or rather take for granted, that the chronological account must represent Plato's genuine position. The inference is fallacious: Timaeus may be a truly cosmogonical account, but it does not necessarily follow that Plato's position must have been cosmogonical.The view of the Timaeus cosmogonical narrative as no more than a translucent metaphor of a non–cosmogonical doctrine may thus be abandoned and the discrepancies presumably exhibited by the account not construed as between the atemporal content and chronological form of the dialogue, but rather as between Plato's general systematic approach and his chronological account in Timaeus. According to this interpretation, the chronological exposition would be a strategy adopted by Plato for certain methodological reasons. Since this construal, which I conventionally term "methodological," would share with the literal one the view that the immediate purport of the Timaeus account is cosmogonical, the dispute would focus on the question of how this purport is related to Plato's general position; the literal interpretation thus would be the claim that the cosmogony is not merely the immediate purport of the Timaeus narrative but its ultimate purpose.9Properly stated, the problem of the interpretation of the Timaeus narrative addresses the question of whether the cosmogonical account is a self–sufficient teaching attesting Plato's ultimate position, or rather a methodological device. This is indeed a proper formulation of the exegetical alternative, for precisely such was the controversy between Aristotle and the Platonists. Both sides were unanimous in regarding the Timaeus account as cosmogonical, but they differed in that Aristotle considered the Timaeus cosmogony as Plato's doctrine, while the Platonists defended the master, insisting that this was but "for the sake of " an account fashioned after the method of geometers, and [End Page 393] that his true approach was systematic.10 Whether in their construal of Timaeus the Platonists were guided by the master's advice or by some other motive... (shrink)

THE PURPOSE OF OUR LIVES is to undergo a gradual transformation. We are born with a self-centered nature, but we can acquire a nature in which the focus is on the other. Through spiritual work, we can slowly learn to overcome our innate desire to find some form of self-gratification in all we do. Union with God is the result of desiring to give to others with no interest in reward of any kind. This is the essential teaching of the (...) Kabbalah as portrayed in these essays by Baal Hasulam. Rabbi Gottlieb’s commentary adds details on the winding road toward spiritual transformation. (shrink)

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 66 Heft: 1 Seiten: 25-42.

The problem of evil might better be called "the problem of problems." That there is "evil" in the world can be expressed most generally by saying that there are problems with the way things are, that at least something is not the way it should be. I shall propose that the various possible resolutions of the problem of evil correspond to varying approaches that people generally take to the problems in their lives. In this way, a connection can be made (...) between the problem of evil as discussed by professional philosophers - a problem concerning the consistency of beliefs - and the problem as often discussed by other writers - a problem concerning the proper response to the "evil" that we find around and within us. In the course of demonstrating the parallel between the philosophical and the practical problem, I shall elaborate on the contrasting points of view of exoteric and esoteric religion, and I shall conclude with an attempt to explain why the problem remains a problem. (shrink)

Moderating effects of religiousness and spirituality on the relations between sexual and non-sexual dyadic communication with sexual and marital satisfaction were examined. Three hundred forty-two married Jewish women responded to self-report measures. Religiousness moderated the relations between both sexual and non-sexual communication with marital satisfaction—for the less religious these relations were stronger in comparison with the more religious—but not with sexual satisfaction. Sexual communication had a unique contribution to the prediction of sexual satisfaction while both types of communication demonstrated unique (...) contributions to the prediction of marital satisfaction. The implications of these findings on the role of dyadic communication in relational satisfaction and the meaning of sexual and marital satisfaction for the more and less religious are discussed. (shrink)

Abstract:This study explores the relationship between beauty and intellect, often represented as diametrical opposites, in Chinese and Jewish texts, particularly with reference to Confucian and rabbinic texts. Four discourses concerning the nexus of beauty and intellect are presented: antagonistic, complementary, authentic, and epistemic. In both traditions, although more so in Confucianism, intellect is sometimes elided with moral virtue, adding another element to the discussion. The comparison of this theme in distant traditions seeks to highlight their shared resistance to a single (...) interpretation or a consistent outlook: while Confucian texts tend to embrace a complementary discourse, along the lines of a physiognomic tradition, competing views can be detected. Likewise, the rabbinic tradition inherits the biblical view that "beauty is vain" but still manifests some cases of a complementary discourse. (shrink)

The conjoined themes of mission, migration, and nationalism are central issues in the Gospel of Luke. These essential motifs were amalgamated in a rhetorical composition to persuade implied readers to be mission-focused but accommodate the views of transiting communities or consular decisions and national pride. Luke 9:51–56 has been variedly interpreted on discipleship, media communication, Christological, and Elijah’s spirit tenets. Emphasising individual themes in the interpretation of Luke 9:51–56 is legitimate, but it leaves out a holistic understanding of the text (...) as the opening narrative of Luke’s travel narratives, which concerns multiple issues. This study engages the socio-rhetorical criticism propounded by Vernon K. Robbins to reinterpret Luke 9:51–56. The objective is to respond to the questions: (1) what is the relationship between mission, migration, and nationalism in Luke 9:51–56? and (2) what is the relevance of mission, migration, and nationalism in Luke 9:51–56 for African migrants in the diaspora? Contribution: There is a proximity between mission, migration, and nationalism in Luke 9:51–56. It prioritises mission over migration and nationalism. Mission is the key determinant for migration and nationalism. Migrant Africans emphasise migration for economic fortunes over mission and nationalism. This may be due to personal aspirations. (shrink)

ExcerptBeing able to sustain the distinction between God’s unknowability and God’s nonexistence is a crucial prerequisite for deepening the coherence of our understanding of Western religion and for the articulation and generation of prospects toward peace. This is true both internationally and domestically—and in terms of intrapsychic peace (peace of mind).

Alternatively, we might attend not to the different answers appropriate to different questions asked about the same entity, but to the different answers which result when, about different entities, the same question is asked repeatedly, the question "What is it?" What is Socrates? a man; what is a man? an animal; and so on, branch by branch up the Porphyrian tree, until we reach "substance." Each ultimate answer will signify a supreme and irreducible genus of entity, not a type of (...) predicate, but a predicate, effecting a classification of things into their ultimate types. On the basis of such an account, Ross explains that although. (shrink)

God plays several roles in Aristotle’s account of a good life, none explicitly. A principle of good in general and of human good in particular, God is specifically a principle of intelligent agency, of our ability to choose and thus shape and act in accordance with virtue. God explains well-being not obviously a result of virtuous action: the divine can be seen as the source of blessed lives. Similarly, the divine can figure moral luck, the way lives turn out despite (...) our choices. Finally, God is the principle of awareness, specifically the awareness that a happy life requires. (shrink)

Theoretical methods for empirical state determination of entangled two-level systems are analyzed in relation to information theory. We show that hidden variable theories would lead to a Shannon index of correlation between the entangled subsystems which is larger than that predicted by quantum mechanics. Canonical representations which have maximal correlations are treated by the use of Schmidt and Hilbert-Schmidt decomposition of the entangled states, including especially the Bohm singlet state and the GHZ entangled states. We show that quantum mechanics does (...) not violate locality, but does violate realism. (shrink)

Biblical interpretation and/or hermeneutics is largely influenced by context and prevailing events and/or issues. This is attested by many scholars in the field. Previous pandemics have influenced the way biblical hermeneutics is conducted during the period. The situation is not too different from the emergence of COVID-19. The pandemic has been scripturalised to argue that it is the fulfilment of scriptural signs for the second coming of Jesus. Others assert that it is the result of human sins and 5G technology. (...) Amid these propositions, biblical narratives concerning miracles/healing, eschatology, and hope were handled uniquely. This study employs narrative research criticism to analyse various propositions concerning COVID-19 and how biblical texts were engaged to propound an epideictic rhetorical theory of biblical interpretation during the emergence of COVID-19. The main finding is that although there are many assigned eschatological interpretations to the pandemic, there is an epideictic interpretation of miracle narratives of Jesus to minister healing to persons affected and infected by COVID-19.Contribution: This study emphasises the problem-solving approach to biblical interpretation in the African context. It proposes the application of this approach in response to the impact of the COVID-19 pandemic. (shrink)

Aristotle’s discussions, in Metaphysics Delta 7 and 8, of things designated by the terms we translate ‘being’ and ‘substance’ are revealing in several respects. The discussion in chapter 7 reveals the centrality in his thinking of the distinction between in itself and accidental being, a distinction different from that between substance and the other categories. The discussion in chapter 8 in turn reveals not only two related criteria for calling things substance, but a distinction as well between entities that are (...) called substances and the substance being which is the principle of their being so called. (shrink)

This article reviews the cultural agenda of the celebrated Dominican preacher Giovanni Dominici in fifteenth-century Florence. Central issues discussed include Dominici’s educational programme, his cultural propaganda, his interest in the visual arts and his opposition to the study of the classics, as expressed in his public popular preaching. The close examination of his cultural agenda discloses Dominici as the most extreme opponent of humanist studies.

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 67 Heft: 3 Seiten: 349-372.