This collaborative publication offers salient instructional models, methods, and modalities centered on the whole person.

Focusing on five increasingly interrelated spheres of professional activity-politics, law, engineering, medicine, and science-the contributors to Professional Ethics and Social Responsibility cast new light on familiar ethical quandaries and direct attention to new areas of concern, particularly the institutional setting of contemporary professional activity.

In _Creating a Human World_, Trappist monk and scholar Ernest Daniel Carrere explores what it means to be fully human, to live in a shared world, and to resist the easy tendency to flee reality and seek pleasure in material pursuits. To do so he examines the writings of three great modern thinkers—Sigmund Freud, Martin Heidegger, and Søren Kierkegaard—and proposes a new reading of their work in light of his own understanding of New Testament teachings. Carrere elucidates the (...) paradoxical spiritual truth that salvation lies not in an escape from humanity, but in embracing it. An interdisciplinary tour de force, this book will appeal to anyone interested in philosophy, psychology, religion, or cultural anthropology. (shrink)

This article examines the phrase, tosoutō kreittōn genomenos tōn angelōn (Heb 1:4a) (having become as much superior to the angels) in the exordium of the epistle to the Hebrews in the light of Ewe angelology. The article employs both comparative and mother tongue hermeneutical approaches as its methodologies. An exegetical analysis of the cosmic superiority of Christ over angels in Hebrews 1:4a was carried out to situate the text in its historical and literary contexts. This was followed by an excursus (...) on angels to explore the angelic world of the text, and a comparative discussion with angelology motif in Ewe cosmology. Finally, the article assesses the cosmic supremacy of Christ over the angelic world of the Ewe against the backdrop of the continuous quest for spiritual protection in Ewe-Ghanaian spirituality today. The quest for spiritual protection in popular Ewe-Ghanaian Christianity today stems from the perception that Christ’s cosmic superiority over the cosmos he created and owns including angelic beings alone is not enough and that one would need to resort to other mediums to enhance access to God for quicker solutions to one’s predicaments. This has resulted in the introduction of syncretic elements in spirituality. To cure the syncretic elements in Ewe Christian spirituality, this article makes the following proposals: Firstly, the preaching (kerygma) and teaching (didache) of the gospel message must be given priority in the pulpit. Secondly, Christian educators must constantly emphasise Christ’s superiority and his exclusive mediatory function over Ewe cosmic beings to ensure that old and new converts to Christianity view him alone as sufficient for their spiritual development.Contribution: The article contributes to the academic knowledge of the priestly Christology in Hebrews situating it within the context of mother tongue biblical hermeneutics. (shrink)

Perfectionism is the name for a moral theory grounded in an ideal of the good life defined in terms of human nature. The historical significance of perfectionism is obvious. For Thomas Hurka, however, the reason for studying it is moral: the central aim of the book is to provide a "descriptive account of the best perfectionism," because "understood properly and in its most defensible version, perfectionism is an important moral option today". There is an historical dimension to his study, and (...) for good reason, namely, that the theory has often been inadequately formulated and it has been associated with dubious concepts and doctrines--Hurka calls them "accretions"--that need to be identified and discussed, so that, somewhat like diseased tissue, they can be cut away. (shrink)

This article seeks to interpret the phrase Πάτερ, ημων ο εν τοῖς οὐρανοῖς in the invocation of the Lord’s Prayer in the light of Ewe-Ghanaian cosmology. The article employs a combination of the historical-critical and indigenous mother tongue biblical hermeneutical approaches to explore the implication of the invocation for Ewe-Ghanaian Christian spirituality today. The article firstly discusses the various theological and hermeneutical positions of the invocation in dialogue with Ewe-Ghanaian concept of God and the plurality of his dwelling place. The (...) article argues that Matthew’s use of οὐρανοῖς to suggest a plurality in God’s dwelling place resonates with Ewe cosmology, where it is believed that there are seven states of existence and that Mawugã, the Supreme Being, dwells in the first – the absolute state. Thus God exists in ‘seven heavens’ in Ewe cosmology, with the highest heaven being the eternal state of abode. On the other hand, the inclusive interpretation of the fatherhood of God in Ewe cosmology is discontinuous with the exclusive interpretation in the works of the church fathers such as Cyprian, Origen, Gregory of Nissa, Augustine and Clement of Alexandria. This hermeneutical position, the article observes, was responsible for the theological tensions that characterised the encounter between missionary Christianity and Ewe indigenous religion in the middle of the 19th century. However, the introduction of social services as evangelisation strategy, the legacy of the Ewe Bible and liturgy and the handing over of the Ewe church to the indigenous coworkers may have contributed to a large extent in ensuring religious tolerance among followers of the two religions. Today, Ewe-Ghanaian popular Christianity has shifted from its apologetic stance to a more liberal stance and employs indigenous religious and cultural categories in theologising.Contribution: Matthew’s rendition of the invocation of the Lord’s Prayer in the context of Ewe-Ghanaian cosmology is the focus of this article. The article forms part of the researcher’s contribution to the academic knowledge on the Lord’s Prayer and inspires the use of mother tongue biblical hermeneutics in the development of theological materials for the Ewe-Ghanaian Christian communities in Ghana and Togo. (shrink)

This article interprets the logos Christology in the fourth gospel within Ewe-Ghanaian cosmic setting. The article employs a combination of the exegetical and mother tongue biblical hermeneutics as its methodologies. The article compares the concept of the logos in John 1:1–5, 14 with a similar concept in Ewe cosmology with the aim of finding their points of convergence and divergence. The article also identifies linguistic and theological gaps in the Ewe rendition of John 1:1–5, 14 and proposes a new translation (...) that addresses it. A translation of the logos in Ewe cosmic perspective renders the term nyagbe, the intelligible word which dwells with the female pair of Sogbe-Lisa and manifests itself from the absolute state of existence [ logo ] to the embodied state [ logosu ]. When nyagbe journeyed from the eternal state of existence to the embodied state of existence, it manifests itself at five different levels of existence until it reaches the final state where humans exist. Although believed to be the epitome of all creation, human beings are at the same time described as being at the shore of ignorance and therefore must continually climb the ladder of knowledge in order to free themselves from it. It is for this reason that humans constantly petition the cosmic forces for their salvation. The article therefore, identifies a soteriological gap created in the Ewe soteriology and concludes that the only soteriological response to the Ewe cosmic cry for deliverance from the state of ignorance is the logos incarnate in John 1:14. Contribution: The article contributes to the academic knowledge on the logos Christology in the prologue of the fourth gospel (John 1:1–5, 14), specifically in the use of mother tongue in biblical hermeneutics in Africa. (shrink)

This article seeks to reconstruct the phrase τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον in the light of an African predicament with the Ewe-Ghanaian context in focus. The article posits that the various interpretations of the phrase throughout the epochs of Christianity have arisen as a result of the ambiguity associated with ἐπιούσιος and the quest to make the Lord’s Prayer in general relevant to the life situation of the recipient communities. Although the Lord’s Prayer is still regarded as a prayer par (...) excellence in the Ewe-Ghanaian Christian community, its central theme in popular Ewe-Ghanaian spirituality has been demonological instead of eschatological. The demonological interpretation is premised on the primal Ewe belief that successful spiritual warfare against the evil forces believed to be militating against one’s destiny in life can restore one’s fortunes and lead to the blessing of material prosperity. Thus, the phrase τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον in popular Ewe-Ghanaian Christian spirituality is a call on God to ‘grant us the blessing of material prosperity, good health and longevity’. The demonological approach towards material prosperity, however, is discontinuous with the evangelisation approach, which was introduced into Ewe-Ghanaian spirituality through missionary activities in the mid-19th century. The missionaries identified the cardinal Ewe-Ghanaian predicament – poverty of the mind and spirit – and addressed them holistically through the message of the Gospel and the establishment of schools, hospitals, and agriculture to guarantee food security. This holistic approach to alleviating the poverty of the spirit and mind laid the foundation for the socio-economic development of their Ewe-Ghanaian Christian converts and the communities in which they practise their faith.Contribution: This article forms part of the researcher’s contribution to the academic knowledge on the Lord’s Prayer and inspires the use of Mother Tongue Biblical hermeneutics in the development of theological materials for the Ewe-Ghanaian Christian communities in Ghana, Togo, and Benin. (shrink)

In Volume Two of Ernest Fortin: Collected Essays, Fortin deals with the relationship between religion and civil society in a Christian context: that of an essentially nonpolitical but by no means entirely otherwordly religion, many of whose teachings were thought to be fundamentally at odds with the duties of citizenship. Sections focus upon Augustine and Aquinas, on Christianity and politics; natural law, natural rights, and social justice; and Leo Strauss and the revival of classical political philosophy. Fortin's treatment of (...) these and related themes betrays a keen awareness of one of the significant intellectual events of our time: the recovery of political philosophy as a legitimate academic discipline. (shrink)

This article examines the phrase ἐλθέτω ἡ βασιλεία σου in Matthew and Luke’s versions of the Lord’s Prayer in the light of Ewe-Ghanaian eschatological vision. Theoretically, it uses a combination of the historical–critical and indigenous Mother Tongue Biblical Hermeneutical approaches to explore the implication of βασιλεία for the Ewe-Ghanaian Christian. The article discusses the diversity in the interpretations of the text from the early church to the modern and postmodern periods in Christian history and argues that this diversity has occurred (...) as a result of the fluidity of the eschatological visions in the Judeo-Christian Scriptures and that the linear eschatological vision described by the church is inconsistent with the cyclical vision in Ewe cosmology. This dual eschatological vision creates a dilemma in the Ewe-Ghanaian Christian’s understanding of the eternal states. Finally, it is argued that to resolve this eschatological dilemma is to clearly define the place of Ewe eschatological vision in Christian eschatology and interpreting the former as replica of the latter. (shrink)

Late in 1990, the Center for the Study of Ethics in the Professions at Illinois Institute of Technology (lIT) received a grant of more than $200,000 from the National Science Foundation to try a campus-wide approach to integrating professional ethics into its technical curriculum.! Enough has now been accomplished to draw some tentative conclusions. I am the grant's principal investigator. In this paper, I shall describe what we at lIT did, what we learned, and what others, especially philosophers, can learn (...) from us. We set out to develop an approach that others could profitably adopt. I believe that we succeeded. (shrink)

This is one of four interrelated action agenda papers resulting from the National Summit on Public Health Legal Preparedness convened in June 2007 by the Centers for Disease Control and Prevention and nineteen multi-disciplinary partner organizations. Each of the action agenda papers deals with one of the four core elements of public health legal preparedness: laws and legal authorities; competency in using those laws; coordination of law-based public health actions; and information. Options presented in this paper are for consideration by (...) policymakers and practitioners — in all jurisdictions and all relevant sectors and disciplines — with responsibilities for all-hazards emergency preparedness.This paper focuses on the fourth core element: information that can be used in shaping and applying law as a public health tool, specifically in the context of public health emergencies. (shrink)

Analyzes the impact of the theory of Generative Death Anxiety on the humanities and social sciences.

A particular belief of a person is basic just in case it is epistemically justified and it owes its justification to something other than her other beliefs or the interrelations of their contents; a person’s belief is nonbasic just in case it is epistemically justified but not basic. Traditional Foundationalism says that, first, if a human being has a nonbasic belief, then, at bottom, it owes its justification to at least one basic belief, and second, there are basic beliefs. Call (...) the second thesis Minimal Foundationalism. In this essay, we assess three arguments against Minimal Foundationalism which we find in recent work of Peter Klein and Ernest Sosa. (shrink)

Ernest Becker's theory about death denial is one example of depth psychological theory. Because very important features of Becker's theory have now successfully and singularly met the rigorous empirical testing of Terror Management Theory (TMT), it must be concluded that the theory of death denial stands apart from and above alternative depth psychological theories in explaining human behavioral and attitudinal motivation. Nevertheless, TMT only touches the surface of Becker's theory in the round. This essay looks at how Becker's wider (...) theories of death denial are applied to (1) personal psychological, (2) social psychological, (3) political, and (4) spiritual aspects of human experience and suggests that what Becker has given us is an organizing principle, a theory of considerable integrative, explanatory, and interpretive power, for a broadly interdisciplinary social science of human behavior. (shrink)

_ Source: _Page Count 17 Michael Huemer, Ernest Sosa, and Jonathan Vogel have offered a critique of the sensitivity condition on knowledge. According to them, the condition implies that you cannot know of any particular proposition that you do not falsely believe it. Their arguments rest on the claim that you cannot sensitively believe of any particular proposition that you do not falsely believe it. However, as we shall see, these philosophers are mistaken. You can do so. That said, (...) these philosophers were close to the mark. There are some related propositions that you cannot believe sensitively. These propositions are interesting in another respect: they can be used to construct a new skeptical argument that is superior in some respects to a more traditional skeptical argument. This new skeptical argument also reveals insights about the relationship between internalism, externalism, and skepticism. (shrink)

The essays gathered here recommend the work of Ernest Bloch as a challenge to older models of historical materialism and utopian emancipation and give specific examples of how Bloch's work can contribute to current debates about utopia, nationalism, collective memory, and the complex relationship between ideology and everyday life.

Chapter One WHAT IS RELIGION?. Edgar S. Brightman 7. Alfred North Whitehead X. William Ernest Hocking 8. Albert Einstein 5. William James 9. ...

_Edward Bibring Photographs the Psychoanalysts of His Time_ provides us with a unique pictorial window into a fascinating period of psychoanalytic history. It is the gift of Edward Bibring, a passionate photographer who, Rolleiflex in hand, chronicled international psychoanalytic congresses from 1932 to 1938. The period in question spans the ascendancy of Hitler, the great exodus of analysts to England and the U.S., and the Anschluss of 1938. A year after the Paris Congress, the last meeting photographed by Bibring, Europe (...) would be in flames. At Wiesbaden in 1932, we find an ever dignified Ernest Jones relaxing aboard a sight-seeing ship, and Helene Deutsch and Heinz Hartmann delightfully at ease at a coffee shop. At the Lucerne Congress of 1934, Anna Freud, Ludwig Jekels, Wilhelm Reich, Grete Bibring, Max Eitingon, and Franz Alexander happily converse outside a hotel. At Marienbad in 1936, there are smiling new faces: Annie Reich, Ernst Kris, Otto Fenichel, Edward Glover, and others. At Budapest in1937 the women – Anna Freud, Vilma Kovacs, Dorothy Burlingham, and Elisabeth Geleerd – speak animatedly among themselves. A demure Margaret Mahler and a chic Marianne Kris make their appearance. In 1938, we see a series of table shots, where analysts, now with suit jackets removed and even a few collars loosened, relax with their food, wine, and cigars. Bracketed by Sanford Gifford’s brief introduction and biographical sketches of all the captured parties, Bibring’s photographs, digitized and enlarged, retain just enough graininess to evoke a different era in the history of psychoanalysis. It is heartening to see the paragons of “classical psychoanalysis” as warmly human, their analytic reserve supplanted by relaxed affability. But it is sobering to remember that the high spirit engendered by Congresses – in Bibring’s time no less than our own – may overlay the gravest political developments and the deepest personal anxieties. (shrink)

_The Philosophy of Social Science Reader_ is an outstanding, comprehensive and up-to-date collection of key readings in the philosophy of social science, covering the essential issues, problems and debates in this important interdisciplinary area. Each section is carefully introduced by the editors, and the readings placed in context. The anthology is organized into seven clear parts: Values and Social Science Causal Inference and Explanation Interpretation Rationality and Choice Individualism Norms Cultural Evolution. Featuring the work of influential philosophers and social scientists (...) such as Ernest Nagel, Ian Hacking, John Searle, Clifford Geertz, Daniel Kahneman, Steven Lukes and Richard Dawkins, _The Philosophy of Social Science Reader_ is the ideal text for philosophy of social science courses, and for students in related disciplines interested in the differences between the social and natural sciences. (shrink)

Foundationalism is false; after all, foundational beliefs are arbitrary, they do not solve the epistemic regress problem, and they cannot exist withoutother (justified) beliefs. Or so some people say. In this essay, we assess some arguments based on such claims, arguments suggested in recent work by Peter Klein and Ernest Sosa.

A reconstruction of F.W.J. Schelling's philosophy of language based on a detailed reading of §73 of Schelling's lectures on the Philosophy of Art.

Since political theorist Leo Strauss’s death in 1973, American interpreters have heatedly debated his intellectual legacy. Daniel Tanguay recovers Strauss from the atmosphere of partisan debate that has dominated American journalistic, political, and academic discussions of his work. Tanguay offers in crystal-clear prose the first assessment of the whole of Strauss’s thought, a daunting task owing to the vastness and scope of Strauss’s writings. This comprehensive overview of Strauss’s thought is indispensable for anyone seeking to understand his philosophy and (...) legacy. Tanguay gives special attention to Strauss’s little-known formative years, 1920-1938, during which the philosopher elaborated _the_ theme of his research, what he termed the “theological-political problem.” Tanguay shows the connection of this theme to other major elements in Strauss’s thought, such as the Quarrel between the Ancients and Moderns, the return to classical natural right, the art of esoteric writing, and his critique of modernity. In so doing, the author approaches what is at the heart of Strauss’s work: God and politics. Rescuing Strauss from polemics and ill-defined generalizations about his ideas, Tanguay provides instead an important and timely analysis of a major philosophical thinker of the twentieth century. (shrink)

First published in 1956 The Language of Modern Physics gives a complete account of the concepts both of classical and quantum physics. It deals with themes like logic and semantics; basic ideas of physics and the methods scientists use for confirming their hypotheses.

This chapter takes up, in six sections, issues of realism and of ontological and conceptual relativity. Section 1 briefly lays out the kind of absolutist realism of interest in what follows. Section 2 considers arguments against ordinary commonsense entities such as bodies, and for the view that subjects enjoy a superior ontological position. No such argument is found persuasive. I find no good argument against ordinary bodies or other common-sense entities, nor any good argument that subjects enjoy any ontological superiority. (...) Section 3 lays out three options in ontology, opts for a kind of conceptual relativism, and takes up three problems for the proposed view. Section 4 then offers a compromise position based on a kind of existential relativity meant to accommodate our most settled beliefs about what there is, while retaining a fundamentally realist and objectivist ontology. The main argument of that section relies on a distinction between semantical relativity and ontological relativity. Section 5 defends my use of the semantical-ontological distinction against objections to it in the recent literature. Section 6, in conclusion, takes up arguments for the view that, as subjects of consciousness and thought, we must after all occupy a special ontological position in objective reality, one whose status remains mysterious. (shrink)