A trusted guide into the inner realm where our spirits find strength to master life and live for God. It is hard to exaggerate the significance of Innerland, either for Eberhard Arnold or his readers. It absorbed his energies off and on for most of his adult life--from World War I, when he published the first chapter under the title War: A Call to Inwardness, to 1935, the last year of his life. Packed in metal boxes and buried at night (...) for safekeeping from the Nazis, who raided the author_s study a year before his death (and again a year after it), Innerland was not openly critical of Hitler_s regime. Nevertheless, it attacked the spirits that animated German society: its murderous strains of racism and bigotry, its heady nationalistic fervor, its mindless mass hysteria, and its vulgar materialism. In this sense Innerland stands as starkly opposed to the zeitgeist of our own day as to that of the author_s. At a glance, the focus of Innerland seems to be the cultivation of the spiritual life as an end in itself. Nothing could be more misleading. In fact, to Eberhard Arnold the very thought of encouraging the sort of selfish solitude whereby people seek their own private peace by shutting out the noise and rush of public life around them is anathema. He writes in The Inner Life:_These are times of distress. We cannot retreat, willfully blind to the overwhelming urgency of the tasks pressing on society. We cannot look for inner detachment in an inner and outer isolation...The only justification for withdrawing into the inner self to escape today's confusing, hectic whirl would be that fruitfulness is enriched by it. It is a question of gaining within, through unity with eternal powers, a strength of character ready to be tested in the stream of the world._ Innerland, then, calls us not to passivity, but to action. It invites us to discover the abundance of a life lived for God. It opens our eyes to the possibilities of that _inner land of the invisible where our spirit can find the roots of its strength and thus enable us to press on to the mastery of life we are called to by God._ Only there, says Eberhard Arnold, can our life be placed under the illuminating light of the eternal and seen for what it is. Only there will we find the clarity of vision we need to win the daily battle that is life, and the inner anchor without which we will lose our moorings. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:REVIEW SYMPOSIUM 327 claims. And both these tasks, perhaps more especially the former, are of urgent importance for the Christian theological community today. University of Notre Dame Notre Dame, Indiana PAUL J. GRIFFITHS WII,LIAM CHRISTIAN AND COMMUNITY DOCTRINES W ILLIAM CHRISTIAN'S book Doctrines of Religious Communities * is a vital contribution to the philosophy of religion, for a number of reasons. First, it goes beyond the (...) individualism that secretly underlies much writing in the field, where in effect the reader is invited to make judgments in isolation. Here he consciously addresses the problems raised by supposing realistically that we are dealing for the most part with more or less recognizable traditions and subtraditions embodied in various communities. Second, the logic of doctrinal claims has not been explored systematically before in relation to both their truth (or rightness, where they incorporate practical tenets) and their authenticity, as genuine do.ctrines of a given community. Third, the book raises some vital questions about the present shape of the world. For instance, the way in which the analysis fits non-religious but analogous cases (e.g. Romanian Marxism) is important; as also the question of how modern eclecticism fits into the picture. Moreover, it leads us to reflect on what happens when a community cannot decide whether certain doctrines or claims are authentic. One of the models Christian contemplates is represented as T/R-A, namely "}'or any sentence (s), ifs is true or right, then s is an authentic doctrine of the community": he offers this as a logical possibility though it is quite doubtful if any community holds it. He uses it to illuminate the alternative A-T/R. It is possible of course to make T/R-A more plausible by placing a restriction on the kind of truth or rightness involved, namely if it "New Haven: Yale University Press, 1987. 328 REVIEW SYMPOSIUM were in the same class as community doctrines, as defining a worldview and mode of conduct. Most truths of science would not be included, but some generalizations might he, e.g. statements about the srale of the universe or the evolution of homo sapiens which might be held to possess existential impact and a cosmological significance relevant to humanity's "place" in the universe. Christian deals with such problems in treating what he describes as alien secular claims, that is, claims which arise out of secular knowledge, and which may attract a positive evaJuation from the religious community. The evaluation itself would belong to the community 's doctrines and it would (let us suppose) commend the findings of science, for example as aiding a more discriminating worship of the Creator. But I think there is a discomfort in spiritual and intellectual life which arises because we typically belong to more than one community. Let us look upon the most typical primary communities as being four in number-the religious (or ideological) community, the nation, the world of science and practical knowledge, and humanity as a whole. the last is less developed in much human consciousness, but it is at least flickeringly there in most human beings. In modem times loyalties have been sectionalized by the nation State, which is manifested in a mosaic across the planet's surface embracing all human beings. Now it is often the case, and was more so in the past, that nation and religion were made artificially to coincide: to be an English citizen was to be an Anglican: as now you are supposed to be a Marxist if you are a Romanian. At the same time in most countries, through the agency of the State, there is universal education in which to some degree or other a person is inducted into the community of science and practical knowledge. The different communities tend to be in conflict, and so the individual is easily tom. Let me first, before tackling these issues, say a word about the notions of religion and ideology. It appears to me obvious that in many respects ideologies such as Marxism fulfil a function, or set of functions, very similar to those fulfilled by religions. Moreover, Marxisms are often in severe conflict with, and opposition to, religions... (shrink)

The Doctrine of Signatures (DoS) figures prominently in both contemporary and historic herbal traditions across a diversity of cultures. DoS—conceptualized beyond its conventional interpretation as “like cures like”, which relies solely on plant morphology—can be viewed as a type of ecosemiotic communication system. This nuanced form of interspecies communication relies on the presence of “signatures”, or signs, corresponding to the therapeutic quality of different plants based on their morphology but also their aroma, taste, texture, and even their context in the (...) landscape. Despite its widespread contemporary dismissal by mainstream science as overly simplistic, childlike, primitive, and generally of limited value, we suggest that the recognition of “signatures” in plants may be considered as a form of communication between humans and plants. Drawing upon Indigenous thought, ecosemiotic theory, and lyric philosophy, we posit that understanding “signatures” metaphorically, as a reflection of the “shape of the world”, offers insights into the interconnectedness of all life forms—a profound affirmation of relational coherence between humans and the more-than-human. We advocate for another perspective on DoS: one which holds potential towards reorienting and restoring our relationships in the vibrant world of the Anthropocene. (shrink)

The identities, customs and habits of religious congregations are tightly connected to the history of these congregations and to the specific religious tradition or denomination they consider themselves to be a part of. They are also shaped by the legislative and bureaucratic regulations and processes of the secular society that is surrounding them. The aim of this study is to further our knowledge of some of these aspects of Jewish life as they relate to the Jewish Community of Helsinki in (...) the period 1930–70 by showcasing two examples that emerged as a result of the rising number of intermarriages in the congregation. (shrink)

The increased usage of marketing communications on the internet has presented a number of significant business ethics issues. And, while regulatory agencies have increased their vigilance in protecting consumers from injury, the uniqueness of business via the internet has challenged these agencies to respond in evolving ways. This paper provides a brief overview of the application of the FTC''s lesser known unfairness doctrine as a potential framework for better understanding emerging privacy and e-commerce issues, and specific examples are provided for (...) illustration. (shrink)

In his violent charge against the French Revolution, Edmund Burke elevated the political debate to a philosophical level. His deepest argument consisted in reproaching revolutionaries for sinning by apriorism, seeking to deduce, like geometricians, a new constitution from the abstract principles set out in the Declaration of Human Rights. Taken up by the German disciples of Burke, this criticism of the method adopted by the Constituent Assembly drew from the empiricist postulates of the Anglo-Scottish Enlightenment all the conservative implications already (...) concealed in Hume’s political and historical texts. Yet, it is from the outset on this speculative ground that the defence of the right of revolution is played out in Fichte. Reproaching empiricism for reducing the mind to the “blind mechanism of the association of ideas”, passively determined by an exteriority in itself, Fichte intends, on the contrary, to base the experience itself on the activity of an absolutely independent “I-in-itself”. Conceived as a free causality, thus being able to free oneself from Humian “customary conjunctions” in order to begin a new series in the order of phenomena, man, for Fichte, not only has the “faculty of self-improvement”, but the very law of his freedom even makes it his duty. With regard to this categorical imperative of self-improvement, there is no Common Law, nor Ancient Constitution, nor “inheritance from our forefathers” that can stand. Hence, Fichte does not shrink from revolution if these venerable institutions of the past are an obstacle to man’s destiny. (shrink)

When evaluating religious accommodation claims, courts refrain from examining the relationship between the specific claim and the common religious practice of the relevant religion. This paper rethinks this doctrine. I argue that it stems from understanding religious accommodation as a protection of conscience. This idea itself suffers from conceptual and practical challenges, which can be mitigated if we understand religion as a communal function of conscientious actions. The communal aspect bears practical and moral significance, and I explore three dimensions of (...) it: the epistemic implications; its effect on constituting moral obligations toward others; and its importance as part of one’s culture. A communal-conscientious approach to religion can mitigate many challenges that confront conscience accommodation. This suggests that the relationship between the individual’s claim and their communal practice is crucial and should be evaluated by courts. I conclude by outlining the main considerations for creating a new, nuanced doctrine. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.3 (2003) 416-417 [Access article in PDF] Jean-Baptiste Rauzy. La Doctrine leibnizienne de la vérité. Aspects logiques et ontologiques. Paris: Vrin, 2001. Pp. vii + 353. Paper, FF 170,55.This important book provides a reappraisal of Leibniz's philosophy of logic and epistemology based on a close scrutiny of the recently edited manuscripts in the Akademie-Ausgabe, and a reconstitution of Leibniz's sequential investigations. The author (...) displays an exceptional knowledge of the Leibnizian corpus, the ancient and medieval sources for the various doctrines he analyzes, and the contemporary issues underpinning Leibniz's investigations. He aims at rectifying misconceptions that stemmed originally in Couturat's La Logique de Leibniz (1901) and have since affected several studies. Three methodological statements set the ground for Rauzy's analysis: (1) Leibniz's notion of truth concerns in unified fashion all the elements of discourse: terms, concepts, and propositions. (2) Leibniz did not restrict his doctrine of truth to consistency relations, but yielded a complex, well-articulated conception of truth as correspondence, as evidenced in New Essays on Human Understanding, IV, v, sect. 11; yet, at the same time, his doctrine focused on conceptual relations which specify an order of reasons deserving to be analyzed for their own sake: "Dans la doctrine leibnizienne de la vérité, l'adaequatio rei constitue encore le cadre général en dehors duquel le prédicat de vérité n'a pas de sens. Mais les concepts et les liaisons conceptuelles donnent désormais la raison pour laquelle telle phrase particulière est vraie..." (47). And (3) one should resist attributing to Leibniz a purely syntactic conception of truth since the semantic dimension of his logical analyses deserves to be reconstituted and due consideration should be given to the evolution of his thoughts on central philosophical issues, which occasioned significant variations in the elements and formulas of his calculus rationis.It is merely possible to render the rich contents of the book by mentioning some of its more striking features. In Chapter 1, the inesse principle (Praedicatum inestsubjecto) is shown to serve grammatical, logical, and conceptual functions. The doctrine of expression is finely analyzed: expression is shown to provide the major translation tool between characters and thoughts and to condition the combinatorial treatment of rational discourse. In Chapter 2, the distinction between concept and object is shown to involve some relativity, even if the understanding of complete notions is supposed to entail real knowledge of the corresponding realities. Leibniz is thus justified to represent the manifold of ontological relations, including the requisites of actual existence, in a tentatively unified logical way: "Que [End Page 416] l'existence soit une propriété relationnelle complexe, conçue tantôt par la relation de compatibilité, tantôt par une relation à l'esprit en général—et éventuellement [...] par un mixte des deux—n'interdit nullement de maintenir que la vérité de toutes les propositions dépend de relations conceptuelles" (124-5). In Chapter 3, the project of a calculus based on concepts is shown to entail a special relation, hardly dealt with in the literature, between intension and extension (cf. for instance New Essays, IV, xvii, sect. 8). Rauzy reassesses in particular Leibniz's critical revision of nominalism and of inductive procedures as these require universal propositions to ground rational presumptions. The extensional notion of class is considered an abstraction: a class presupposes therefore the extension of a concept in order to become an object of thought. The principle of conceptual inherence requires to be interpreted as stating the equipollence between the requisites of subject and predicate; if such an equipollence may be reached a priori in exceptional cases, most of the time it will require various kinds of additions and derivations to yield sufficient congruence between the related terms. Chapter 4 is devoted to substitutions, more precisely to the theory of definition and the context, at once logical and discursive, from which a potential Leibnizian theory of communication might be derived. Rauzy notes that substitutive equivalences... (shrink)

The doctrine of creation and the knowledge of nature have come into tension in modernity. Against this background, the article discusses the basic problems of a theology of nature starting from a systematic theology of religious communication. Dogmatic statements about the world as God’s creation are not about a description of nature and reality but about a reflexive account of Christian–religious communication. The object of the doctrine of creation is thus the world-related contents of the Christian religion as well as (...) the function these have in it. Thus, both the critique of the representational version of the doctrinal tradition’s conception of creation and its reflexive turn in 20th-century Protestant theology are taken up and carried forward in such a way that the belief in creation is not understood as a general qualification of the world but is related to the concrete contents of religious communication. Contribution: The article proposes a new formulation of the traditional doctrine of creation on the basis of a systematic theology of religious communication. This approach is intended to avoid a coexistence of religious belief in creation and scientific explanation of the world, as well as their being pushed into one another. By transferring the belief in creation to Christian–religious communication, the latter thematises how religious contents are created in the Christian religion. (shrink)

The rise of global terrorism presents a critical challenge to peace and stability worldwide, fueled by divisive ideologies that promote hatred and violence. There is a growing need for alternative frameworks that promote understanding, tolerance, and reconciliation. This paper explores the doctrine of Sufi philosophy as a powerful antidote to global terrorism, examining its principles and practices in fostering peace and countering extremist ideologies. A comprehensive review of literature on Sufi philosophy, Islamic mysticism, and counter-terrorism strategies was conducted to elucidate (...) the principles and practices of Sufism in promoting peace and countering extremist narratives. The findings reveal that Sufi philosophy embodies principles of love, compassion, and spiritual enlightenment, potent antidotes to the rhetoric of hatred and violence propagated by extremist groups. Sufi teachings emphasize the interconnectedness of humanity, fostering a culture of tolerance, understanding, and mutual respect. In conclusion, the doctrine of Sufi philosophy offers a transformative framework for countering global terrorism by addressing its root causes of ignorance, fear, and alienation. Through its emphasis on love, compassion, and spiritual enlightenment, Sufism provides a compelling alternative to extremist ideologies, inspiring individuals and communities worldwide to embrace a path of peace, unity, and understanding. (shrink)

This article focuses on the work of Czech Jesuit Cardinal Tomáš Špidlík (1919-2010), continued in his pupils, both in Rome, where he taught for most of his life, and in the Czech Republic. It explores in particular how studies of hesychasm marked their understanding of deification. It asks in which sense their work can be seen as a Western attempt to rehabilitate the doctrine of deification in its experiential and theological complexity, where they contribute to the renewal of the communication (...) between the Christian East and the Christian West, and what are the complications present in their attempt expressed against the background of uniatism. (shrink)

I attempt to vindicate our authority to create new practical reasons for others by making choices of own own. In The Doctrine of Right Kant argues that we have an obligation to leave the Juridical State of Nature and found the state. In a less familiar passage in Religion within the Bounds of Mere Reason he argues for an obligation to leave what he calls the Ethical State of Nature and join together in the Moral Community. I read both texts (...) as addressing and trying to resolve a tension between our individual freedom and our authority to make claims on one another. I explicate the political argument, and then develop the view that Kant sketches in the Religion, arguing that regarding others as capable of making choices that give you reasons to act is a condition of the full exercise of your autonomy. (shrink)

This article reviews ECJ case law on the conceptualization and legal circumscription of the doctrine of consistent interpretation, reflecting its fundamental importance as a mode of giving effect to Community law before national authorities. Legal uncertainty, an inherent characteristic of the technique, should be reduced, it is argued, by improving the reasoning of the ECJ's judgments. In particular, a highly critical discussion of the Arcaro judgment concludes that its precedent value is very limited. A parallelism in approach to both consistent (...) interpretation and direct effect is suggested. Partly, this has already been achieved insofar as the issue of expiry of the transposition period of directives is concerned. In addition, the article suggests a reform of the case law on consistent interpretation in actions by the State versus individuals and offers explanations for the seemingly inconsistent nature of the cases producing a horizontal impact of directives despite the lack of horizontal direct effect properly so‐called (incidental effects). In considering whether the doctrine gives rise to unacceptable legal uncertainty, a comparison with the interpretive obligation under the UK Human Rights Act 1998 is made, which produces similar results. (shrink)

Dans cet article, nous présentons une formulation néo-aristotélicienne de la doctrine du juste milieu. Nous commençons par décrire la formulation classique de la doctrine par Aristote, telle qu'elle est exposée dans l’Éthique à Nicomaque. Nous présentons en outre les éléments fondamentaux qui régissent les matrices de concepts (Franceschi 2002). Nous proposons ensuite une nouvelle formulation de la doctrine du juste milieu, directement dérivée de la structure-même des matrices de concepts. Nous comparons également la présente formulation de la doctrine du juste (...) milieu avec celle d'Aristote, en mettant en évidence les points communs et les différences. Nous proposons aussi une interprétation de la formulation aristotélicienne de la doctrine du juste milieu. Enfin, nous montrons comment la version néo-aristotélicienne de la doctrine du juste milieu permet de répondre à plusieurs objections, et notamment à celles qui ont été classiquement soulevées à l’encontre de sa version aristotélicienne. (shrink)

Community custom has played a limited but important role in the law of property. In addition to a few major historic examples such as mining camp rules and whaling, property law sometimes relies on community custom, for example in adverse possession, nuisance law, and beach access. This Article proposes an informational theory of custom in property law. Custom is subject to a communicative tradeoff in the law: all else being equal, informationally demanding customs require an audience with a high degree (...) of common knowledge. General customs already known throughout society do not require much extra publicity from the law, and the law can easily draw on such customs. By contrast, customs that vary by community raise the question of the need for processing by non-expert audiences, i.e., outgroup dutyholders and government officials. This tradeoff helps explain the differential receptiveness to various customs and the process by which they are formalized if they are adopted into the law. The information-cost theory suggests that enthusiasts and skeptics of custom have both tended to ignore this process. The theory is then applied to some suggestive evidence from grazing customs and the pedis possessio doctrine in mining law, under which miners have pre-discovery rights to the spot being worked. Finally, the information-cost theory of custom sheds some light on the history and controversies over the numerus clausus and on the question of baselines of property entitlements in the law of takings. (shrink)

Even if preventive military counter-terrorism may sometimes be ethically justifiable, it remains an open question whether the Bush Doctrine presented a discursively coherent account of the relevant normative conditions. With a view towards answering this question, this article critically examines efforts to ground the morally personifying language of the Bush Doctrine in term of hegemonic stability theory. Particular critical attention is paid to the arguments of leading proponents of this brand of game theory, including J. Yoo, E. Posner, A. Sykes, (...) and J. Goldsmith. When examined in their terms, the Bush Doctine is best understood as an ethically hypocritical and shortsighted international discursive strategy. Its use of moralistic language in demonizing ‘rogue states’ for purely amoral purposes is normatively incoherent and discursively unsustainable. If it is a strategically rational piece of international communication, it seems designed to undermine globally shared normative meanings for the sake of short-term unilateral military advantage. (shrink)

This volume contains the proceedings of a conference on the Presocratic philosophers Pythagoras and Heraclitus. Investigated by a team of international scholars are key problems in doxography, Pythagorean Communities, logos, harmony, psychology, flux, number theory, ethics, and theology. Designed for all students of ancient philosophy, this volume will spur further investigations into these cardinal concerns of early Greek scientific thinkers.

This essay investigates a familiar set of questions about the relationship between legal texts (e.g., constitutions, statutes, opinions, orders, and contracts) and the content of the law (e.g., norms, rules, standards, doctrines, and mandates). Is the original meaning of the constitutional text binding on the Supreme Court when it develops doctrines of constitutional law? Should statutes be given their plain meaning or should judges devise statutory constructions that depart from the text to serve a purpose? What role should (...) default rules play in the interpretation and construction of contracts? This essay makes two moves that can help lawyers and legal theorists answer these questions. First, there is a fundamental conceptual distinction between "communicative content" (the linguistic meaning communicated by a legal text in context) and "legal content" (the doctrines of the legal rules associated with a text). Second, the relationship between communicative content and legal content varies with context; different kinds of legal texts produce different relationships between linguistic meaning and legal rules. (shrink)

It has been a popular theory in English, Japanese, and Chinese scholarship that a “victory of Confucianism” occurred during the Han dynasty. Some members of these academic communities challenge this theory. However, it has long been overlooked that they do so by adopting different terminology and research frameworks. English scholarship uses the expression “victory/triumph of Confucianism” to refer to the dominance or growth of Confucianism during that period, while the Japanese use “the establishment of Confucian doctrine/religion as the state (...) doctrine/religion” and the Chinese use “dismissing the hundred schools and revering only the Confucian arts”. The expressions, as the current issue illustrates, exemplify three different ways of studying the history of Han Confucianism. (shrink)

La Déclaration commune sur la Doctrine de la Justification proposée par l'Institut pour la Recherche oecuménique de Strasbourg affirme que nous avons atteint un tel consensus concernant la question de la justification que les condamnations du XVIe siècle n'existent plus. Cet article montre d'abord que cette déclaration est le résultat d'un long dialogue au sein des théologies catholique et protestante, puis des comités officiels, au cours des quarante dernières années. Puis il en indique la signification et les limites. Il expose (...) ensuite comment elle a été reçue dans les Eglises luthériennes et la réponse officielle de la Fédération Mondiale Luthérienne, et celle de l'Eglise catholique. Il indique pour finir les tâches du dialogue oecuménique dans le futur. (shrink)

Stein describes the peculiar mental life of the community as a Gemeinschaftserlebnis or lived experience of the community. Such an experience is marked by a certain form of consciousness insofar as one knows that one is dwelling with and for the other (miteinander und füreinander) at varying degrees of intensity.Furthermore, one experiences solidarity as one dwells within the experience of the other and vice versa. Two central problems arise with this phenomenologicaldescription. First, one wonders whether the doctrine of empathy itself (...) can account for these higher social mental states without necessarily arguing for a specific form of consciousness that is particular to community. Second, the question arises as to why community is described as being accompanied by a peculiar mental state, whereas other social structures like the mass, society, and the state are not described in this way. This article has as its focus these two questions. (shrink)

Si la doctrine française dite classique ne doit rien aux réalistes scandinaves, ces derniers connaissaient ces auteurs et les citaient – généralement pour contester soit leur jusnaturalisme soit leur positivisme. Deux auteurs français retiennent particulièrement l’attention : Duguit et Carré de Malberg. L’un se disait réaliste, au sens sociologique, mais son réalisme n’a que le nom de commun avec celui des auteurs scandinaves. Le second s’est toujours réclamé du positivisme mais curieusement c’est chez lui qu’on peut trouver le plus de (...) proximité avec les réalistes scandinaves. (shrink)

Any contemporary doctrine of sanctification faces certain problems, including the charges of individualism, Pelagianism, and detachment from the concerns of the world. Nevertheless, a strong doctrine of sanctification is the necessary counterpoint to a doctrine of justification. In an increasingly fragmented culture, sanctification needs to be set within an account of the church as a community of moral and spiritual formation.

The thesis of "Freedom of Communicative Action" is that Jurgen Habermas's theory of communicative action illuminated the deep structure of the First Amendment freedom of speech. Haberams's theory takes speech act theory as its point of departure. Communicative action coordinates indivudal behavior through rational understanding. Communicative action is distinguished from strategic action--the use of communication to manipulate, deceive, or coerce. Part I offers an introduction. Part II outlines a hermeneutic approach to interpretation of the First Amendent. Part III explores and (...) criticizes existing theories of the freedom of speech. Part IV explicates Habermas's theory of communicative action. Part V developes a theory of the freedom of expression based on Habermas's theory of communication. Part VI applies that theory to particular problems in free speech doctrine. Part VII draws some conclusions about the implications of this exercise for the development of doctrine and the theory of communicative action. "Freedom of Communicative Action" was published in 1989, and some of the views expressed in the article are no longer affirmed by the author. (shrink)

Kant’s theory of citizenship replaces the French revolutionary triptych of liberty, equality and fraternity with freedom (Freiheit), equality (Gleichheit) and civil self-sufficiency (Selbständigkeit). The interpretative question is what the third attribute adds to the first two: what does self-sufficiency add to free consent by juridical equals? This article argues that Selbständigkeit adds the idea of interdependent independence: the independent possession and use of citizens’ interdependent rightful powers. Kant thinks of the modern state as an organism whose members are agents possessed (...) of rightful (productive) powers, whose interdependent mode of exercise independently of unilateral permission matters for right. The empirical form of that ideal, according to Kant, is a republic of independent commodity producers. I will show that this reading of Selbständigkeit can consistently explain Kant’s disenfranchisement of women, wage labourers and landless farmers; that it offers a robust alternative to influential republican, libertarian and proprietarian interpretations of the Kantian state; and that it can buttress an original account of community as productive interdependence. (shrink)

In the XVII-XVIII centuries. socio-political contradictions in the Russian empire led to the separation from orthodoxy of a number of communities, commonly known as "spiritual Christians," or the old Russian sectarianism. Declaring the doctrine of Orthodoxy authoritarian, they advocated the profession of faith "in the spirit and in the truth," for a spiritual interpretation of Scripture. All spiritual Christians are characterized by: the rejection of the Orthodox Church and the whole institute of the church hierarchy, the basic Orthodox dogmas, (...) sacraments, the cult of the saints, icons, as well as the belief in the incarnation of the Holy Spirit in living people, the "spiritual" baptism which is the teaching of the word of God, human self-communication with God. They declared the whole world spiritual, condemned luxury, preached severe asceticism. (shrink)

This paper highlights the need to apply an equity lens when assessing the impact of preemption and related legal doctrines on community health. Community autonomy to set and pursue public health priorities is an essential part of achieving health equity. Unfortunately, the priorities of organized industry interest groups often conflict with health equity goals. These groups have a history of successfully using law to limit community autonomy to pursue public health measures, most notably through preemption and related legal (...) class='Hi'>doctrines. We examine this phenomenon using two examples. First, we look at dental association efforts to block the spread of dental therapists in Indian Country. Native dental therapists have been improving the oral health of native people in Alaska for over a decade; yet the national and state dental associations have sought with mixed success to leverage state and federal laws to hinder other tribal governments from utilizing these providers. We compare these efforts with a restaurant association-led movement to limit what municipal governments can do to address food-based health inequities, focusing on a “model” ALEC bill that started in Ohio. Finally, we discuss how municipalities and Tribes are fighting back and continuing to pursue health equity for their communities. (shrink)

Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} In this essay I intend to explore the relationship between the enlightenment and communication in Kant and those ideas through which he construes the enlightenment not as a process focused on the rationalization of the individual but as a collective one that require communication. In this context I will show (...) the role that Kant gives to the idea of change in religion both as organization and doctrine. The basis of this approach is to reconsider the core of Kant’s distinction between public use of reason and private use of reason and link it thus clarified, to questions raised by religious change. (shrink)

A social conception of science -- The pursuit of forms -- Beyond the doctrine of signs -- Structures of mediation -- Signs in action -- Prospects of communication -- From a rhetorical point of view.

Law's Community offers a distinctive analysis of law, identifying political and moral problems that are fundamental to contemporary legal theory. It portrays contemporary law as institutionalized doctrine, emphasizing ways in which legal modes of thought influence wider currents of understanding and belief in contemporary Western societies. Exploring relationships between law and sociology as contrasting and competing fields of knowledge, Law's Community develops ideas from social theory to identify key problems for legal development; in particular, those of restoring moral authority to (...) law and of elaborating a concept of community that can guide legal regulation. The analysis leads to radical conclusions: among them, that law's functions need reconsideration at the most general level, that a unitary state legal system as portrayed in traditional kinds of legal theory may no longer be adequate in complex contemporary societies, and that law should be reconceptualized as a diverse but co-ordinated plurality of systems, sites, and forms of regulation. (shrink)

A rare survival provides unmatched access to the medieval classroom. In the academic year 1330-31, the Franciscan theologian, William of Brienne, lectured on Peter Lombard's Sentences and disputed with the other theologians at the University of Paris. The original, official notes of these lectures and disputes survives in a manuscript codex at the National Library of the Czech Republic, and they constitute the oldest known original record of an entire university course. An analysis of this manuscript reconstructs the daily reality (...) of the University of Paris in the fourteenth century, delineating the pace and organization of instruction within the school and the debates between the schools. The transcription made during William's lectures and the later modifications and additions reveal how the major vehicle for Scholastic thought, the written Sentences commentary, relates to fourteenth-century teaching. As a teacher and a scholar, William of Brienne was a dedicated follower of the philosophy and theology of John Duns Scotus (+1308). He constructed Scotist doctrine for his students and defended it from his peers. This book shows concretely how scholastic thinkers made, communicated, and debated ideas at the medieval universities. Appendices document the entire process with critical editions of William's academic debates (principia), his promotion speech, and a selection of his lectures and sources. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Theories of Doctrinal Development: An AssessmentAndrew MeszarosMICHAEL SEEWALD’S book Dogma im Wandel1 is in some ways a new attempt at the project of Owen Chadwick’s From Bossuet to Newman.2 Chadwick offered a historical survey of approaches to development punctuated by a final epilogue reflecting on the enduring relevance of Newman. Seewald’s chapters too begin historically and end with a final reflection on where we are headed (or ought to (...) be headed). But the temporal frame that Seewald sets himself is far more ambitious. Whereas Chadwick was satisfied with chapters considering sixteenth-to eighteenth-century theology, ending with a prolonged engagement with Newman, and with Aidan Nichols taking up the baton from Chadwick in his From Newman to Congar, covering Newman again, and proceeding to the Modernists, some neo-Scholastics, and other key twentieth-century theologians (e.g., Rahner, Schillebeeckx, [End Page 653] Congar),3 Seewald’s book of seven chapters4 attempts something more far-reaching (even if his book is of similar length).Its ambitious scope has great potential. There is, to be sure, a great deal of reading that went into this work. And Seewald ought to be commended for not backing away from different historical epochs. As so much discussion about the development of doctrine is presented as a uniquely modern problem, Seewald’s foray into the patristic and medieval periods is most welcome, and invites others to continue this important work. Readers can learn something from each chapter. Interesting and relevant points of theological history and controversy are brought to the reader’s attention. There are, moreover, a number of sources, especially in the German original (whose notes are far more interesting and extensive), which it behooves scholars, especially in the English-speaking world, to engage with. Most importantly, however, we are indebted to Seewald for a sincere presentation of his understanding of development, an understanding which, in its general principles, is undoubtedly shared by many Catholics today, academics and nonacademics alike.Nevertheless, there are problems. Given the importance of development, especially today, it is important to address them in a charitable spirit. In what follows, I will engage with a series of issues brought up in the book. The first two, (i) history and contingency and (ii) the relationship between the Gospel and dogma, are perhaps the most theologically substantive, as they pertain immediately to our understanding of how revealed truth is communicated over time (i.e., doctrinal development). I will subsequently critically examine Seewald’s theological evaluations of particular auctoritates on development, which leads him to dismiss some and misappropriate others. The upshot is that the theological argument and historical scholarship are at times wanting. But first let us survey the book’s argument. [End Page 654]I. Summary of the ArgumentChapter 1 discusses the development of the concept “dogma” and the emergence of development theory, especially as a reaction to Protestant Dogmengeschichten. Chapter 2 highlights the dynamics of development already at play in the formation of Scripture and its theology, such as the emergence of paraclete theology in the New Testament.Chapter 3 discusses patristic approaches to doctrinal development (e.g., Augustine and Vincent). Seewald observes that historical circumstances, such as heresy, can drive development in a defensive way. He notes, however, that development can also be explained more positively as a part of divine pedagogy whereby the Church develops a teaching when it is, as it were, “ready” for it. For example, the pneumatology of Constantinople in 381 can be explained both defensively and positively: having already made progress in Christological doctrine at Nicaea, and in order to combat the pneumatomachians, the Church was ready to unpack the divinity of the Holy Spirit (65–67). Chapter 4 surveys key medieval contributions (e.g., Hugh of St. Victor, Thomas Aquinas) to development theory in, for example, the concept of fides implicita. There is also a brief but helpful discussion of Anselm, whose defense of the filioque put into sharp relief the role of the logically necessary inference in development (86–93). The Reformation is but touched upon, and the Baroque period (where Chadwick’s work begins) is essentially passed over.With the longer... (shrink)

Leibniz is not commonly numbered amongst canonical writers on toleration. One obvious reason is that, unlike Locke, he wrote no treatise specifically devoted to that doctrine. Another is the enormous amount of energy which he famously devoted to ecclesiastical reunification. Promoting the reunification of Christian churches is an objective quite different from promoting the toleration of different religious faiths – so different, in fact, that they are sometimes even construed as mutually exclusive. Ecclesiastical reunification aims to find agreement at least (...) on the most important doctrines. Religious toleration involves accepting and respecting disagreement even on the most important doctrines. If one regards these two projects as alternative rather than complementary strategies for dealing with religious diversity, Leibniz might more readily be characterised as an ecumenist rather than a tolerationist. Such appears to be the conclusion, at any rate, implicit in the balance of critical literature on these topics: whereas a steady stream of studies has discussed Leibniz’s project of ecclesiastical reunification, only a meager trickle has been devoted to his views on toleration; and some of these studies go so far as to conclude that Leibniz had no doctrine of toleration at all. This paper will attempt to show, on the contrary, that a robust, many-layered, and unusually inclusive doctrine of toleration can be gleaned from Leibniz’s writings. This doctrine operated at least at three different levels: philosophical, theological, and pragmatic. As this implies, the doctrine of religious toleration, rather than being in collision with Leibniz’s core project of ecclesiastical reunification, was an essential element of that very project: it should be seen, in other words, not as a competing goal, but as a necessary first step toward ecclesiastical reunification. Yet at the same time it will also emerge that Leibniz’s doctrine of toleration was no mere function of this intra-Christian project of reunification: rather it was a still more fundamental principle which extended beyond the ecumenical project as well. It had the resources for accepting and respecting irreducible religious diversity and disagreement on points of importance not only between Christian communities, but also between Christians and non-Christians, including, in principle, even the atheists. These points will emerge from a discussion of statements on the philosophical, theological, and pragmatic justifications of religious toleration scattered throughout Leibniz’s sprawling corpus of writings. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:nooK itEVIEWS 141 La Doctrine de la Revelation Divine de Saint Thomas D'Aquin: Actes du Symposium sur la Pensee de Saint Thomas d'Aquin, recueil puhlie sous la direction de LfoN ELDERS, S.V.D. in Studi Tomistici 37. Pontificia Academia di S. Tommaso, Lihreria Editrice Vaticana, 1990. Pp. 278. 30,000.00 lire. This collection of essays by distinguished scholars presents the acts of a conference on the doctrine of Revelation according to (...) Saint Thomas Aquinas. The volume contains twelve papers, four in French, four in English and four in German. The contributors are, in alphabetical order: A. Blanco, G. Cottier, O.P., Ph. Delhaye, L. Elders, S.V.D., L. Hodl, B. McGregor, O.P., J. H. Nicolas, O.P., L. Scheffczyk, R. Schenk, O.P., J. Schumacher, P. Stohr, and J. P. Torrell, O.P. The ground covered by their articles is as broad as the horizon of their authors. Aquinas's doctrine is confronted with problems ranging from the modernist crisis to those currently discussed in missiology. In theology, when one associates Revelation with Thomism, one is forced to think of Father Garrigou-Lagrange's De Revelatione, truly a landmark in the history of modern theology. Reading it, one cannot help hut to he impressed by the mastery and the clarity with which this eminent Dominican theologian of the antimodernist period disputes and refutes the arguments which threatened the Church at the beginning of the twentieth century. Unfortunately, Garrigou-Lagrange's hook has never been translated into modern languages. And yet, in a certain way, volume 37 of Studi Tomistici can substitute for it, since it deals with issues closely related to those which Garrigou-Lagrange addressed in his study of Revelation. It also recasts the discussion in the terms in which it is expressed in the theological field today. For this reason, this volume provides a valuable resource for the contemporary student of theology for whom the details of the modernist crisis in the early part of this century have not only faded with time, hut also have become less pressing due to the complexity of the problematic which retains the attention of theologians in the post-Vatican II period. The focus of this collection of papers is the epistemology of divine Revelation, to the point that this could he its subtitle. Ten of the twelve articles deal with this question. Only Delhaye's paper ventures outside of the field of epistemology to cover the topic of morals, while Horl takes up the ecumenical question. Scheffczyk's article provides a broad perspective on the evolution and the perenniality of the modernist/antimodernist problematic in theology. He shows that the root of the problem lies in the epistemology of the 142 BOOK REVIEWS Enlightenment, i.e. in idealism, which imposed itself as the philosophy of the anticlerical nineteenth century. In the last part of his paper he demonstrates how Saint Thomas's theology provides the insights neces· sary to articulate the doctrinal unity which exists between the teaching on Revelation found in Vatican I and that of Vatican II. He draws the reader's attention to the notion of degrees of Revelation whose culminating point is indeed the beatific vision and which is prepared for by a historical unfolding. Schumacher and Stohr also deal with the modernist's characterization of the traditional scholastic doctrine of Revelation as an imparting of propositions. Schumacher reviews the theory of Revelation of several of the modernist theologians. A com· mon characteristic of these theories is an idealist epistemology that re· duces the life of the intellect to its immanent part and thus renders impossible God's communication of intelligible truths without violating the laws of Nature. Stohr, on the other hand, investigates current theological theories and shows how Rahner and Schillebeeckx encounter the same difficulty with the intelligible content of Revelation because of their attempts to reconcile the Gospel's claim of effectiveness in chang· ing lives with idealist philosophy. With respect to the main line of inquiry, Nicolas's paper deals explicitly with epistemology of Revelation. This study of the " epistemo· logical aspects of Revelation " has two parts. In the first, Nicolas provides a commentary on S.Th... (shrink)

This article has a historiographical and a philosophical aim. The historiographical and most difficult objective is to provide a comprehensive presentation of F. W. J. Schelling’s doctrine of the potencies (Potenzlehre) for the English-speaking philosophical community as found in his, for the most part yet to be translated, late lectures on the positive philosophy of mythology and revelation. The philosophical objective is to show how this same doctrine provides a modern response to the assertion that thinking and Being are the (...) same, sometimes rendered as “Thinking and Being belong together” or “Where there is Being, there is thinking.”. (shrink)

In the article by О.Pidluzhna "Pentecostal hamartiologiya and the doctrine of the salvation of man in the theology of Christians of the Evangelical Faith" it is pointed out that Pentecostals do not have the doctrinal corpus of documents of their faith unified for all communities. This gives rise to certain difficulties in their own self-presentation and agreement with each other, as well as in scientific attempts to interpret Pentecostal practices. The author proves that the doctrine of saving man in (...) Pentecostal is the most multifaceted and perfect, it is almost impossible to find differences for the existence of other interpretations, otherwise it will contradict the Holy Scripture. An attempt has been made to emphasize the study of the main components of the biblical doctrine of human salvation within the theology of the Assemblies of the Churches of God, in contrast to the scientific generalized joint experience of the classical Pentecostals and charismatics. (shrink)

My object is to suggest some ways of amplifying and applying Bochenski's account, 1 in order to bring out its value for philosophical investigation of the doctrines of particular religious communities.

Jeffrey Goldsworthy's book, Parliamentary Sovereignty: Contemporary Debates, offers a modern defence of the doctrine of parliamentary sovereignty. But it fails to offer a sufficiently clear interpretation of the statement that Parliament can do anything except limit its powers, a statement open to many different interpretations. In 1972, during the passage of the European Communities Bill, law officers declared that it was logically impossible for Parliament to abridge its sovereignty. In consequence of the European Communities Act 1972, the doctrine (...) has undergone a subtle alteration of meaning. The European Union Act 2011 also poses problems for Goldsworthy's position since it imposes a referendum requirement on any significant future transfer of power to the European Union. Such legislation cannot be understood in terms of the manner and form interpretation of the doctrine of parliamentary sovereignty; and the question of whether the courts can disapply legislation infringing human rights remains open. Questions of the sort, ‘Can Parliament do x?’, are better replaced by questions of the sort ‘What are the rules which regulate Parliament?’. Goldsworthy's work constitutes a brave attempt to rescue the essentially metaphysical doctrine of parliamentary sovereignty. Nevertheless, the doctrine seems to obscure rather than clarify constitutional issues. (shrink)

Neil Manson and Onora O’Neill have recently defended an original theory of informed consent in their book Rethinking Informed Consent in Bioethics (2007). The development of their ‘waiver’ model is premised on the failings of the theory of informed consent as disclosure, which is rejected on two counts: firstly, the disclosure model’s implicit reliance upon a ‘conduit-container’ model of communication means that the regulatory requirements of informed consent can rarely be achieved; secondly, the model’s purported ethical justification via a principle (...) of respect for patient autonomy is presented as being vacuous. Despite having laudable motivations for rethinking informed consent, I argue that their theory of informed consent as waiver can be criticised on similar grounds. In order to support this thesis I object that Manson and O’Neill’s developed theory of agential communication is too intricate to easily meet the demands of informed consent as waiver. Secondly, I show that the model appears to be implicitly reliant upon a principle of respect for patient autonomy. Hence, despite improving upon the doctrine of informed consent, the waiver model needs further elucidation in order to avoid the problems mounted against the disclosure model. (shrink)