This essay, in the form of a letter written to director László Nemes in the immediate aftermath of viewing Son of Saul, is at once a critical reading of the film within a larger theoretical framework and a subjective emotional response to seeing on the screen something of the author’s own “most harrowing nightmares.” While bringing Nemes’s film into conversation with Maurice Blanchot, Theodor Adorno, Walter Benjamin, the Hassidic tale and ancient myths, Georges Didi-Huberman returns to his reflections in Images (...) in Spite of All (2008) on the four photographs taken clandestinely of the gas chambers in Auschwitz by one of the Sonderkommando. Son of Saul presents the allegory of Saul whose job as a Sonderkommando is to drag countless corpses to the crematorium where they will be reduced to ashes but who sets out on a mad, single-minded quest to give a proper burial, complete with the recitation of kaddish, to the body of one boy. According to the author, the film marks the invention of the “documentary tale” genre, combining Benjamin’s notions of montage based on the document, as manifested in the work of Marcel Proust, James Joyce, and Alfred Döblin, and that of the dying art of storytelling, intimately bound up as it is with the authority of the dying. Thus, the dead child drowning at the end of the film stands as an inversion of the story of Moses, a living child saved from drowning, just as the real historic death of the Jewish people reverses the mythical Biblical birth of the Jewish people. (shrink)

Moral leadership matters. As world politics enters a new and dangerous era, judgment, constancy, moral purpose, and a willingness to overcome partisan politicking are essential for America's leaders. Tempered Strength finds the alternative standard of leadership that Americans are seeking in the classical philosophy of prudence. Ethan Fishman's new work brings together leading American political scientists—including Ronald Beiner, Kenneth L. Deutsch, and George Anastaplo—to discuss the evolution of a standard of prudential leadership both reasonable in nature and practical in (...) scope. Section One studies the meaning of prudence and its evolution in the history of political science from Aristotelian phronesis to Xenophon, Thomas Aquinas, Edmund Burke, and Michael Oakeshott. Section Two demonstrates how the theory of prudential leadership can be applied to practical political issues. (shrink)

This book tackles the most difficult and profound open questions about life and its origins from an information-based perspective.

These few pages will attempt to analyze the relationships created in the chronically delirious person between himself and his own biography, such as he knows and has experienced it, to which he attaches himself and which dominates him without his knowing it. A few remarks to clarify our vocabulary before getting into the development of this question. We prefer the expression “chronic deliria“, in the plural, to the word “psychosis”, used in the singular. The former term is clinical, and therefore (...) empirical, whereas the second derives from theories; and, especially, the former does not immediately imply a unity of process as opposed to the effective diversity of semiotic appearances. Moreover, the nominal adjective “psychotic“ runs the risk of both clandestinely bringing in hidden presuppositions and of re-establishing the old presumed unity with mental alienation, which had, indeed, been exorcised by J. P. Falret by the middle of the nineteenth century. (shrink)

For deliberations on the ethical and meta-ethical implications of Alfred North Whitehead's process philosophy, here are abstracts and papers from the Ethics Section of the 6th International Whitehead Conference held at the University of Salzburg in Salzburg, Austria in July 2006. In accordance with the conference schedule, there are three subsections. The subsection on "Metaphysics of Morals and Moral Theory" includes contributions from Franklin I. Gamwell (Does Morality Presuppose God?), John W. Lango (abstract only), Duane Voskuil ("Ethics' Dipolar Necessities and (...) Theistic Implications), and Theodore Walker Jr. ("Neoclassical Cosmology and Matthew 22:36-40). The subsection on "Evaluating Moral Practices" includes contributions from Frederick Ferrè (abstract only), Seung Gap Lee (Hope for the Earth: A Process Eschatological Eco-ethics for South Korea), Mary Elizabeth Mullino Moore (Compassion, Creativity, and Form: The Ethics of Institutions), and George W. Shields (Ruse, Altruism, and Process Philosophy). The subsection on "Ethics and Aesthetic Values" includes contributions from Stephen T. Franklin (abstract only), Brian G. Henning (Is There an Ethics of Creativity?), Mihàly Tòth (Art of Life and the Ethics of Life Forming), and Guorong Yang (Problems and Perspectives in the Emerging of Global Society). (shrink)

This book is about the legitimation of Hegel's philosophy. Its central thesis is that Hegel's philosophy is one of human experience. The point of Hegel's philosophy of history, the author argues, is an apologetic one: to disclose how human experience connects the activity of philosophical thought to the intellectual attitude which assent to the Christian Incarnation requires. It is this connection alone which legitimates Hegel's conception of philosophy as absolute knowledge. The rationale for that connection is made manifest to us (...) by Hegel's philosophy of history, of which the focus is his philosophical engagement with the experience of his own time. (shrink)

By the start of the 1860s, architecture and the materials, processes, and cultures of emerging modernity were combining in Paris, above all other cities, with unprecedented consequences. Georges-Éugene Haussmann, Emperor Napoléon III’s Prefect of the Seine, had in 1853 been tasked with modernizing the city. His principle strategy was to demolish entire quarters of ramshackle medieval fabric for the creation of pristine, arrow-straight boulevards and sparkling squares, all of which were lined by luxurious standardized buildings, serviced by underground sewers, and (...) brilliantly lit by gas lamps.1 As the city heaved in every quarter, a group of Parisian authors stepped forward to respond to the literal. (shrink)

Both Jaspers and his friend and intellectual mentor, Max Weber, took phenomenology to be a part of a tradition of "empathy" (Einfühlung) and "understanding" (Verstehen). Both concepts were important within the Methodenstreit, or methodological controversy, which was raging over the nature and the scientific status of the human sciences at the turn of the century. Empathy was an important concept for Jaspers and for Weber but not for other figures within the Methodenstreit, such as Wilhelm Dilthey and Georg Simmel, both (...) of whom were also highly influential on Jaspers and Weber. Understanding was a crucial concept for all these men. To them, it was the defining feature of the human sciences. All of these authors and the Methodenstreit in general were dominated by themes that were fundamentally Kantian. -/- Also present within the Methodenstreit were socalled neo-Kantian figures such as Wilhelm Windelband and Heinrich Rickert, who were successively Jaspers's professors after he left the practice of psychiatry in 1913 to take up a lectureship in psychology within the Heidelberg department of philosophy. An interest in the differing logic of the natural, and the human or cultural, sciences was the neo-Kantian influence on the Methodenstreit. Empathy played no part whatsoever, and understanding played a late, different, and minor part in Rickert's thinking. Jaspers's phenomenology begins from the same neo-Kantian themes as Rickert's theory of science, but Jaspers does not follow Rickert into his detailed distinctions between the two kinds of science. -/- For Jaspers, phenomenology was an "understanding, empathic representation" (verstehende, einfühlende Vergegenwärtigung) of the other person's psychic life. For Weber, it was an "empathic understanding" (einfühlende Verstandnis). Both Jaspers and Weber believed that this definition of phenomenology was exactly in line with Husserl's own thinking. This paper shows that their belief was a serious misunderstanding of Husserl's view. (shrink)

Inspired by the use of naming and portraiture together in the Black artivism–such as that protesting the murders of George Floyd and Breonna Taylor–this paper reflects on the use of portrait drawing as a practice of genealogy. While working on a project to raise the visibility of scholars and their works in the African Diaspora, specifically Francophone women anthropologists, I felt compelled to draw their portraits. Drawing African Diasporic women into dialogue from the archive attends to temporality, vision, and (...) listening, elements centered within anthropological practice, but also implicated in the attachment of the discipline to colonial logics, particularly of allochronism, objectification and silencing. The multisensory, embodied and slow practice of drawing alongside reading scholars' works allows for diasporic time‐travel, shifting the gaze, and constructing a decolonizing “listening genre”. (shrink)

The ‘musca depicta’ trope is well known to art historians, with a history going back to Pliny. It flourished in the Renaissance, but in eighteenth-century England the meaning of the trope was altered greatly when employed in popular culture, both in live theatrical presentations (by George Alexander Stevens) and in published poetry (by James Robertson, comedian of York). Originally, the trope signalled the virtuosity of the painter, who was able to fool the eye by depicting flies so real that (...) the viewer attempted to shoo them off the picture. However, in the hands of Stevens and Robertson, that bit of theatre was turned on its head, as the supposed connoisseur engaged in a harsh criticism of a painting is startled when a fly that he thinks poorly depicted suddenly flies off the canvas, thereby rendering the connoisseur a satiric target. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Theory in the “Post” Era: A Vocabulary for the 21st-Century Conceptual Commons ed. by Alexandru Matei, Christian Moraru and Andrei TerianLaura Elena Savu WalkerMatei, Alexandru, Christian Moraru, and Andrei Terian, editors. Theory in the “Post” Era: A Vocabulary for the 21st-Century Conceptual Commons. Bloomsbury, 2021. 376pp.Far from “mourning” the demise of theory, this timely and thoughtfully curated essay collection testifies to its “renewed vitality,” its compelling presence “across (...) fields, domains of life, and geocultural boundaries,” and its power to build an ever-expanding world community of practioners who are forming what has come to be known as a “theory commons” (ix). As the collection’s editors point out, theory’s new lease on life hinges on ensuring both the democratic workings of this “world discourse formation” (1) and on the responsible theorizing of the very notion of community in “a world threatened by all kinds of anti-communal actions and reactions, from runaway globalization to exacerbated tribalism and tunnel-vision politics” (x). Working on the margins, specifically, out of a Romanian “lab” called The Critical Theory Institute (CTI), which opened its doors in early 2000, the contributors seek to revise the “standard history of theory,” one whose “Western origins, authority, and cultural compass ” strike them as “exceedingly reductive” (3). This project of geotheoretical repositioning and recalibration aims to recast theory as a “quintessentially cross-linguistic, cross-cultural, trans- and intercontinental undertaking” (4). As such, it carries on the project, launched in a previous volume, Romanian Literature as World Literature (2018), of fashioning an alternative to the nation-state paradigm that has long shaped literary and intellectual histories. In both of these works, Romanian critics and theorists have tuned into a wide range of voices, and tapped into a shared conceptual and methodological apparatus—itself the product of “an ethno-linguistic medley of traditions” (8). This approach informs what editors see as the “epoch-making” (17) discursive paradigm that has taken shape in globally networked post-Cold War societies (17), a viral model of cultural influence that fosters an ontology of “contact, contagion, of infection, dissemination, and horizontal accumulation” (15).To give us a sense of theory’s complex genealogy and evolution, the editors reference the Bulgarian critic Galin Tihanov, who has attributed [End Page 122] important developments in contemporary theory to the achievements of theorists (Nikolai Trubetskoi, Roman Jakobson, Vladimir Propp, and Georg Lukács) and schools of thought (Russian Formalism and the Prague Linguistic Circle). In “Traveling Theory” (1983) and “Traveling Theory Reconsidered” (2000), Edward Said called attention to the migratory nature of contributions made, for instance, by Georg Lukács, whose theories moved across different European locales in this period. Since then, contemporary theory has branched out to integrate the travels and travails of scholars affiliated with theory labs located in Bulgaria, Hungary, Slovakia, and last, but not least, Romania (10).Theory in the “Post” Era highlights five characteristics that distinguish theory in the “post” era from earlier forms: 1) It has a “reluctantly epoch-alist” thrust (19; original italics), which assumes that the “post” lexicon entails “rupture, discontinuity, and opposition” (19), radical departures, tentative claims, provisional conclusions, and ex-centric perspectives; 2) it adopts a “self-reflexive and experimental” (20; original italics) stance in which theorists invoke inherited approaches or invent new ones; 3) it introduces a “transdisciplinary” (21; original italics) scope that allows authors to interrogate the foundations, aims, and methods of theoretical discourse and practice across several knowledge domains, from which they “borrow whole vocabularies and toolkits” (21); 4) it is “nationally, transnationally, and ecologically affiliative” (20) in ways that allow theorists to “think with others at a distance” (21) about global issues; and 5) it is programmatic, placing critical and theoretical concerns in the service of “the ethical, the political, and the communal” (22). Organized around three main themes (“Aesthetics,” “Temporalities,” and “Critical Modes”), the essays juxtapose discussions of pivotal historical events and cultural phenomena with literary analyses of Romantic era “classics,” modernist experiments, and postmodern works of the post-Communist era, a corpus that includes, but is not limited to, landmark works of national culture that are now part of a fast-expanding planetary... (shrink)

This volume explores some of the more important of Hans-Georg Gadamer's extensive writings on art and literature. The principal text included is 'The Relevance of the Beautiful', Gadamer's most sustained treatment of philosophical aesthetics. The eleven other essays focus particularly on the challenge issued by modern painting and literature to our customary ideas of art, and in turn revitalize our understanding of it. Gadamer demonstrates the continuing importance of such concepts as imitation, truth, symbol, and play for our appreciation of (...) contemporary art, and thereby establishes its continuity with the Western tradition. The essays here are not technical and are readily accessible to the beginning student and the general reader. The collection as a whole serves to illustrate the practice of hermeneutics and to introduce Gadamer's thought. Robert Bernasconi provides an introduction clarifying the central aims of the essays and their relations to Gadamer's major work, Truth and Method, and to the philosophy of art since Kant. A bibliography of Gadamer's writings available in English is also included. (shrink)

The detection and categorization of animate motions is a crucial task underlying social interaction and perceptual decision making. Neural representations of perceived animate objects are partially located in the primate cortical region STS, which is a region that receives convergent input from intermediate-level form and motion representations. Populations of STS cells exist which are selectively responsive to specific animated motion sequences, such as walkers. It is still unclear how and to what extent form and motion information contribute to the generation (...) of such representations and what kind of mechanisms are involved in the learning processes. The article develops a cortical model architecture for the unsupervised learning of animated motion sequence representations. We demonstrate how the model automatically selects significant motion patterns as well as meaningful static form prototypes characterized by a high degree of articulation. Such key poses are selectively reinforced during learning through a cross talk between the motion and form processing streams. Furthermore, we show how sequence-selective representations are learned in STS by fusing static form and motion input from the segregated bottom-up driving input streams. Cells in STS, in turn, feed their activities recurrently to their input sites along top-down signal pathways. We show how such learned feedback connections enable predictions about future input as anticipation generated by sequence-selective STS cells. Network simulations demonstrate the computational capacity of the proposed model by reproducing several experimental findings from neurosciences and by accounting for recent behavioral data. (shrink)

In this article, we investigate how the concept of Care Biography and related concepts are understood and operationalised and describe how it can be applied to advancing our understanding and practice of holistic and person‐centred care. Walker and Avant's eight‐step concept analysis method was conducted involving multiple database searches, with potential or actual applications of Care Biography identified based on multiple discussions among all authors. Our findings demonstrate Care Biography to be a novel overarching concept derived from the conjunction (...) of multiple other concepts and applicable across multiple care settings. Concepts related to Care Biography exist but were more narrowly defined and mainly applied in intensive care, aged care, and palliative care settings. They are associated with the themes of Meaningfulness and Existential Coping, Empathy and Understanding, Promoting Positive Relationships, Social and Cultural Contexts, and Self‐Care, which we used to inform and refine our concept analysis of Care Biography. In Conclusion, the concept of Care Biography, can provide a deeper understanding of a person and their care needs, facilitate integrated and personalised care, empower people to be in control of their care throughout their life, and help promote ethical standards of care. (shrink)

On s’interroge, dans ce livre, sur la façon dont les peuples sont représentés : question indissolublement esthétique et politique. Les peuples aujourd’hui semblent exposés plus qu’ils ne l’ont jamais été. Ils sont, en réalité, sous-exposés dans l’ombre de leurs mises sous censure ou – pour un résultat d’invisibilité équivalent – sur-exposés dans la lumière artificielle de leurs mises en spectacle. Bref ils sont, comme trop souvent, exposés à disparaître. À partir des exigences formulées par Walter Benjamin (une histoire ne vaut (...) que si elle donne voix aux « sans noms ») ou par Hannah Arendt (une politique ne vaut que si elle fait surgir ne fût-ce qu’une « parcelle d’humanité »), on interroge ici les conditions d’une possible représentation des peuples. Cela passe moins par l’histoire du portrait de groupe hollandais et des « portraits de troupes » totalitaires que par l’attention spécifique accordée aux « petits peuples » par les poètes (Villon, Hugo, Baudelaire par exemple), les peintres (Rembrandt, Goya ou Gustave Courbet), les photographes (Walker Evans, August Sander ou, pour un exemple contemporain, Philippe Bazin). Le cinéma, quant à lui, nomme figurants ces « petits peuples » devant lesquels agissent et s’agitent les « acteurs principaux », les stars comme on dit. D’où que les figurants incarnent un enjeu crucial, historique et politique, du cinéma lui-même, depuis sa naissance – La Sortie des usines Lumière – jusqu’à ses élaborations modernes chez Eisenstein et Rossellini, et bien au-delà encore. Une longue analyse est ici consacrée au travail de Pier Paolo Pasolini, à sa façon de retrouver les « peuples perdus » dans leurs « gestes survivants », selon un processus que permettent d’éclairer les analyses d’Erich Auerbach (pour les formes poétiques), d’Aby Warburg (pour les formes visuelles) et d’Ernesto De Martino (pour les formes sociales). Sans oublier quelques exemples plus contemporains, tel que le film du Chinois Wang Bing intitulé, précisément, L’Homme sans nom. (shrink)

In his theoretical essays on language, Walker Percy criticizes contemporary linguistics for overlooking the deep, existential impact that language acquisition has on human life. This acquisition, for Percy, radically transforms the human being’s mode of existence. With the acquisition of language, the world and our role in it change. The meaning of the world comes to be revealed through the ongoing life of human discourse: through books, conversations, philosophical inquiry, and so on. This chapter clarifies and elaborates on Percy’s (...) critique by showing how it arises as a central insight in twentieth-century German phenomenology, particularly in the later work of Martin Heidegger and in the hermeneutic phenomenology of Heidegger’s student, Hans-Georg Gadamer. (shrink)

American pragmatism, religion, and race form a strange yet generative constellation. Figures like William James, John Dewey, and George Santayana, for instance, famously reimagine religious piety in the aftermath of Darwin’s revolution against traditional metaphysical attachments. For these authors, religiosity does not require a commitment to supernatural powers or agents but can be expressed in gratitude and awe toward the immanent, natural sources of human existence. More recently, pragmatism has been helpful for authors to respond critically to the problem (...) of race within America and modern life more broadly. Although the classical pragmatists did not confront race in a systematic manner, contemporary thinkers .. (shrink)

ABSTRACTTransitional justice encompasses a global body of scholarship and practice that concentrates on responses to large-scale wrongdoing in the context of an attempted shift from conflict and/or repression. In my book, The Conceptual Foundations of Transitional Justice I argue that transitional justice is a distinctive type of justice. Transitional justice requires the just pursuit of societal transformation. I define transformation relationally, as the terms defining interaction among citizens and between citizens and officials. Transformation is necessary because of the presence of (...) pervasive structural inequality and wrongdoing. Transformation is a practical possibility because of the uncertainty characteristic of transitions. Processes of transitional justice pursue transformation by dealing with past wrongs. The just pursuit of societal transformation requires heeding the moral claims of victims and moral demands on perpetrators. In this paper, I address four issues raised by Sirkku Hellsten, George Hull, Thaddeus Metz, and Margaret Urban Walker. I first discuss the methodological questions pressed. I then consider challenges to the substantive view of transitional justice I propose. I next turn to queries about the distinctiveness of transitional justice. Finally, I respond to skepticism about the necessity and value of a substantive normative theory of transitional justice. (shrink)

If a tree falls in the forest and no one is present to hear it, does it make a sound? It does not, according to George Berkeley. Originally published in 1710, this landmark of Western philosophy introduced a revolutionary concept: immaterialism, which asserts that to be is to perceive or be perceived. The treatise opens with an assault on Locke's theory of abstract ideas and proceeds with arguments that sensible qualities exist only when perceived as ideas. Physical objects, he (...) claims, are no more than collections of qualities, and these sensible objects, too, are merely ideas. Berkeley relates his position to the achievements of eighteenth-century science, and proclaims the compatibility of immaterialism with traditional religion. (shrink)

Identity Economics provides an important and compelling new way to understand human behavior, revealing how our identities--and not just economic incentives--influence our decisions. In 1995, economist Rachel Kranton wrote future Nobel Prize-winner George Akerlof a letter insisting that his most recent paper was wrong. Identity, she argued, was the missing element that would help to explain why people--facing the same economic circumstances--would make different choices. This was the beginning of a fourteen-year collaboration--and of Identity Economics. The authors explain how (...) our conception of who we are and who we want to be may shape our economic lives more than any other factor, affecting how hard we work, and how we learn, spend, and save. Identity economics is a new way to understand people's decisions--at work, at school, and at home. With it, we can better appreciate why incentives like stock options work or don't; why some schools succeed and others don't; why some cities and towns don't invest in their futures--and much, much more. Identity Economics bridges a critical gap in the social sciences. It brings identity and norms to economics. People's notions of what is proper, and what is forbidden, and for whom, are fundamental to how hard they work, and how they learn, spend, and save. Thus people's identity--their conception of who they are, and of who they choose to be--may be the most important factor affecting their economic lives. And the limits placed by society on people's identity can also be crucial determinants of their economic well-being. (shrink)

RECENT PHILOSOPHICAL ATTENTION TO THE LANGUAGE OF DISEASE HAS FOCUSED PRIMARILY ON THE QUESTION OF ITS VALUE-NEUTRALITY OR NON-NEUTRALITY. PROPONENTS OF THE VALUE-NEUTRALITY THESIS SYMBOLICALLY COMBINE POLITICAL AND OTHER CRITICISMS OF MEDICINE IN AN ATTACK ON WHAT THEY SEE AS VALUE-INFECTED USES OF DISEASE LANGUAGE. THE PRESENT ESSAY ARGUES AGAINST TWO THESES ASSOCIATED WITH THIS VIEW: A METHODOLOGICAL THESIS WHICH TENDS TO DIVORCE THE ANALYSIS OF DISEASE LANGUAGE FROM THE CONTEXT OF THE PRACTICE OF MEDICINE AND A SUBSTANTIVE THESIS WHICH (...) HOLDS THAT DISEASE LANGUAGE IS EVALUATIVELY NEUTRAL. IN PARTICULAR, THE ESSAY CRITICALLY FOCUSES ON THE VALUE NEUTRAL POSITION ADOPTED BY CHRISTOPHER BOORSE, WHICH HE TERMS A FUNCTIONAL THEORY OF DISEASE. THE ARGUMENT CONCERNS WHETHER OR NOT ONE CAN HAVE VALUE NEUTRAL DESCRIPTION OF DISEASE STATES OR WHETHER DISEASE LANGUAGE ESSENTIALLY INVOLVES VALUES. (shrink)

The realities and myths of long-term care and the challenges it poses for the ethics of autonomy are analyzed in this perceptive work. The book defends the concept of autonomy, but argues that the standard view of autonomy as non-interference and independence has only a limited applicability for long term care. The treatment of actual autonomy stresses the developmental and social nature of human persons and the priority of identification over autonomous choice. The work balances analysis of the ethical concepts (...) associated with autonomy with discussion of the implications of the ethical analysis for long term care. A central chapter involves a phenomenological analysis of four general features of everyday experience (space, time, communication, and affectivity) and explores their practical implications for long term care. This work concludes with a discussion of the advantages associated with a phenomenologically-inspired treatment of actual autonomy for the ethics of long-term care. (shrink)

Many systems of logic diagrams have been offered both historically and more recently. Each of them has clear limitations. An original alternative system is offered here. It is simpler, more natural, and more expressively and inferentially powerful. It can be used to analyze not only syllogisms but arguments involving relational terms and unanalyzed statement terms.

The philosopher and critic George Henry Lewes published this work in two volumes in 1845–6. This is a reissue of an 1892 printing, which brought the volumes into one book. Lewes wrote widely on literature, science and philosophy, and was also the long-term intimate companion of George Eliot. This book is a narrative history, rather than an encyclopedia, of key philosophers. It is, therefore, a partial and personal study instead of an exhaustive textbook. The first volume concentrates solely (...) on Greek philosophy, beginning with the Pre-Socratics and ending with the Neo-Platonists. The second volume jumps to Francis Bacon, concentrating on British, German and French philosophy, and addressing, among others, Spinoza, Locke, Hume and Kant, and ending with Auguste Comte. Containing both historical anecdotes and pithy analyses of ideas, this book reflects the expertise and intellectual sympathies of a Victorian polymath. (shrink)

This article discusses the approach of the Clinical Ethics Consultation Advisory Committee (CECA) in developing A Case-Based Study Guide for Addressing Patient-Centered Ethical Issues in Health Care. This article addresses the processes used by the CECA, its use of pivot questions intended to encourage critical reflection, and the target audience of this work. It first considers the salience of case studies in general education and their relevance for training ethics consultants. Second, it discusses the enfolding approach used in presenting the (...) case material designed to engage the trainee in the details of the case while stimulating critical reflection. And, third, this article briefly comments on the target audience with the caveat that even superbly developed cases are prone to misuse, although that prospect should not deter their development. (shrink)

Inspired by the scholarship of Laurence Lampert, this international group of scholars offer meticulous interpretations of key philosophical works by Protagoras, Aeschylus, Xenophon, Plato, Descartes, Nietzsche, and Leo Strauss.

Throughout The Blessed and Boundless God, he proves his doctrine by demonstrating God's incomparableness in His being, attributes, works, and words. Swinnock is a pastor-theologian who views theology as the means by which we grow in acquaintance with God and, consequently, in godliness.