Hume’s account of how the self enters the moral domain and comes to a consciousness of itself as a moral being is one which he superimposes upon his Treatise account of the constitution of the non-metaphysical self. This primordial self is for Hume constructed out of the passions of pride and humility which are themselves in tum constructed out of certain feelings of pain and pleasure, these feelings being worked on by memory and imagination, and converted back and forth into (...) series of ideas and impressions. In presenting this account of the way in which we achieve a coherent self-awareness and self-knowledge such that we ‘know our own force’, Hurne in fact employs a radical psychology which he must discard once the moral self comes into view. The use Hume makes of this psychology has gone unnoticed in the literature, but once we understand its implications we will be able to dispel the confusion that some have found in his story. (shrink)

Philosophy of science has characterized scientific knowledge as fundamentally propositional . This account leads to an inability to recognize and articulate the significant role of non-propositional, visual representation in the practice of science. Toward the development of a more productive framework for understanding visual representation in science, the present study critiques the standard philosophical view, reviews the literature on visual representation in science, and examines the scientific case of neuroscience. Specifically, the study looks at current research known as "functional (...) mapping of the human brain" which uses neuroimaging technologies such as positron emission tomography in the localization of particular functions in the human brain. This case study suggests that, contrary to previous accounts in philosophy of science, visual representation and propositional representation work together as parallel, interacting, interwoven practices in the discovery/construction of scientific knowledge. Visual representations are not reduced to--translated into--linguistic and mathematical propositions, but instead are used in their multidimensional forms. The present study focuses on the external, materialized visual representations used in the practice of science, as opposed to internal, mental images that might be studied by cognitive psychology. Several hypotheses are proposed which describe aspects of the role of these visual representations in the practice of science. These include the following: a primary function of visual representation is the representation of structure which is made possible by the use of actual space in the process of visual representation; visual comparisons among visual representations of real objects and processes, visual representations of theoretical models, and visual representations of integrations of the two are used to assess the fit of the theoretical models to the real objects and processes; the construction of visual prototypes or prototypical visual representations of objects of scientific research are used to categorize and stabilize--hold stationary for the purposes of scientific examination--such objects; and the construction of material models make it possible for scientists to interact with and/or manipulate materialized structures as representations of real systems. (shrink)

The Moral Self addresses the question of how morality enters into our lives. Pauline Chazan draws upon psychology, r ral philosophy and literary interpretation to rebut the view that morality's role is to limit desire and control self-love. Perserving the ancients' connection between what is good for the self and what is morally good, Chazan argues that a certain kind of care for the self is central to moral agency. Her intriguing argument begins with a critical examination of the (...) views of Hume, Rousseau and Hegel. The constructive part of the book takes a more unusual turn by synthesising the work on the analyst Heinz Kohut and Aristotle into Chazan's own positive account, which is then illustrated by the use of Russian literature. (shrink)

The increasingly common use of inclusive language (e.g., "he or she") in representing past philosophers' views is often inappropriate. Using Immanuel Kant's work as an example, I compare his use of terms such as "human race" and "human being" with his views on women to show that his use of generic terms does not prove that he includes women. I then discuss three different approaches to this issue, found in recent Kant-literature, and show why each of them is insufficient. (...) I conclude that the tension between gender-neutral and gender-specific views in Kant's work should be made explicit, and I offer several strategies for doing so. (shrink)

The goal of this study is to reconstruct and evaluate the systematic role of Kant's views on history within his ‛critical' philosophy. Kant's philosophy of history has been neglected in the literature, largely due to the widespread though mistaken perception that it is at odds with central assumptions of Kant’s ‘critical’ thought. I discuss Kant's most important texts on history and examine the relationship between Kant's view of history and the central tenets of his Critiques (in particular, Kant's conception (...) of teleology, his notion of an 'interest of reason,' and the problem of the possibility of the highest good). I argue that Kant's philosophy of history should be seen as an integral (though not entirely unproblematic) part of his mature philosophy. I show this in part by correcting the standard view of Kant's philosophy of history, and in part by highlighting hitherto neglected aspects of his critical philosophy. (shrink)

Cosmopolitanism is not a single encompassing idea but rather comes in at least six different varieties, which have often been conflated in previous literature. This is shown on the basis of the discussion in late eighteenth-century Germany (roughly, 1780-1800). The six varieties are: (1) moral cosmopolitanism, the view that all humans belong to a single moral community; political cosmopolitanism, which advocates (2) reform of the international political and legal order or (3) a strong notion of human rights; (4) cultural (...) cosmopolitanism, which emphasizes the value of global cultural pluralism; (5) economic cosmopolitanism, which aims at establishing a global free market; and (6) the romantic ideal of humanity as united by faith and love. These six kinds of cosmopolitanism are not mutually exclusive, and the relationships among them are clarified. (shrink)

Exercise psychology encompasses the disciplines of psychiatry, clinical and counseling psychology, health promotion, and the movement sciences. This emerging field involves diverse mental health issues, theories, and general information related to physical activity and exercise. Numerous research investigations across the past 20 years have shown both physical and psychological benefits from physical activity and exercise. Exercise psychology offers many opportunities for growth while positively influencing the mental and physical health of individuals, communities, and society. However, the exercise psychology literature (...) has not addressed ethical issues or dilemmas faced by mental health professionals providing exercise psychology services. This initial discussion of ethical issues in exercise psychology is an important step in continuing to move the field forward. Specifically, this article will address the emergence of exercise psychology and current health behaviors and offer an overview of ethics and ethical issues, education/training and professional competency, cultural and ethnic diversity, multiple-role relationships and conflicts of interest, dependency issues, confidentiality and recording keeping, and advertisement and self-promotion. (shrink)

The question of quantitative methods versus qualitative methods appears periodically in most of the scientific fields. Which is the most relevant? The most useful? Do we find the same things when using these two options, are they congruent? While most of the academic fields have a quite important and strong literature dealing with these questions nowadays, it is not really the case for zoosemiotics. In this paper, I will introduce the main issues zoosemioticians can resolve by using quantitative methods (...) and tools, and how and why it is mandatory to implement them if qualitative theory to pursue our researches further. (shrink)

In this essay, I examine the compatibility of Kantian cosmopolitanism and patriotism. In response to recent literature, I first argue that in order to discuss this issue fruitfully, one should distinguish between three different forms of patriotism and be careful to make clear when patriotism is obligatory, permissible, or prohibited. I then show that Kantians can defend the view that civic patriotism is a duty, but that attempts to also establish nationalist patriotism and trait-based patriotism as Kantian duties fail. (...) Showing that civic patriotism is a duty does not by itself show that it is compatible with cosmopolitanism, however, and I therefore examine the relationship between different duties in more detail, arguing that there is no conflict of duties here. Finally, I argue that Kantianism provides even a bit of room for nationalist and trait-based patriotism to count as having moral worth, although this room is very narrowly circumscribed. (shrink)

According to philosophical “situationism”, psychological evidence shows that human action is typically best explained by the influence of situational factors and not by “global” and robust character traits of the agent. As a practical implication of their view, situationists recommend that efforts in moral education be shifted from character development to situation management. Much of the discussion has focused on whether global conceptions of virtue and character, and in particular Aristotelian virtue ethics, can be defended against the situationist challenge. After (...) several rounds of debate, both sides claim victory, and they seem to have reached a stalemate. In this paper, I refocus the debate on the arguments offered in support of situationism itself. I argue that two serious problems have so far gone unnoticed in the literature. First, the argument in support of situationism is unsound. It is based on evidence that agents’ morally relevant behavior reliably covaries with morally irrelevant situationa.. (shrink)

This article examines genre as knowledge organization. Genres are fluid and historically changing categories, and there are different views about the scope and membership of specific genres. The literature generally agrees that genre is a matter of discrimination and taxonomy, and that it is concerned with organising things into recognisable classes, existing as part of the relationship between texts and readers. Genre can be thought of as a sorting mechanism, and genres are not only a matter of codes and (...) conventions but also call into play systems of use and social institutions. This article explores the history of genre analysis across a broad range of disciplines, including literary studies, rhetorical and social action studies, and English for academic and professional purposes. It considers genre theory as a framework for librarianship and knowledge organization and explores the use of genre within librarianship and knowledge organization. Finally, the article discusses the Library of Congress Genre/forms Terms for Library and Archival Materials which, itself an evolving and changing standard, offers a step towards standardisation regarding genre terms and the scope of genre categories. (shrink)

Motivations and decision-making styles that influence participation in biomedical research vary across study types, cultures, and countries. While there is a small amount of literature on informed consent in non-western cultures, few studies have examined how participants make the decision to join research. This study was designed to identify the factors motivating people to participate in biomedical research in a traditional Nigerian community, assess the degree to which participants involve others in the decision-making process, and examine issues of autonomy (...) in decision-making for research. A descriptive cross-sectional study was conducted with 100 adults (50 men, 50 women) in an urban Nigerian community who had participated in a biomedical research study. Subjects were interviewed using a survey instrument.Two-thirds of the respondents reported participating in the biomedical study to learn more about their illness, while 30% hoped to get some medical care. Over three-quarters (78%) of participants discussed the enrolment decision with someone else and 39% reported obtaining permission from a spouse or family member to participate in the study. Women were more than twice as likely as men to report obtaining permission from someone else before participating. More specifically, half of the female participants reported seeking permission from a spouse before enrolling. The findings suggest that informed consent in this community is understood and practised as a relational activity that involves others in the decision making process. Further studies are needed in non-Western countries concerning autonomy, decision-making, and motivation to participate in research studies. (shrink)

Connexins were first identified in the 1970s as the molecular components of vertebrate gap junctions. Since then a large literature has accumulated on the cell and molecular biology of this multi‐gene family culminating recently in the findings that connexin mutations are implicated in a variety of human diseases. Over two decades, the terms “connexin” and “gap junction” had become almost synonymous. In the last few years a second family of gap‐junction genes, the innexins, has emerged. These have been shown (...) to form intercellular channels in genetically tractable invertebrate organisms such as Drosophila melanogaster and Caenorhabditis elegans. The completed genomic sequences for the fly and worm allow identification of the full complement of innexin genes in these two organisms and provide valuable resources for genetic analyses of gap junction function. BioEssays 23:388–396, 2001. © 2001 John Wiley & Sons, Inc. (shrink)

There have been a variety of arguments over the decades both for and against syntactic Neg Raising. Two recent papers :559–576, 2018; Crowley in Nat Lang Semant 27, 1–17, 2019) focus on the interaction of NR effects with ellipsis. These papers examine similar types of data, but come to opposite conclusion: Jacobson shows that the ellipsis facts provide evidence against syntactic NR, whereas Crowley argues in favor of syntactic NR. The present paper revisits the evidence, showing that the key case (...) in Crowley that he uses to argue for syntactic NR contains a confound, while the broader set of evidence in Jacobson continues to support the non-syntactic account. In addition, I reply here to an argument for syntactic NR due originally to Prince and Smaby and elaborated on by Crowley. The key generalization can be shown to disappear once contexts are carefully controlled for. Moreover, Crowley extends the Prince/Smaby argument to show that no inference-based account of NR can survive, but this conclusion rests on the claim that there are cases where ever is vacuous; I show that this is not the case. I also consider the question—discussed in much previous literature—of why under the syntactic approach to NR the class of predicates allowing NR is limited to just those which easily support an Excluded Middle inference. Crowley attempts to provide a principled explanation, speculating that NR is allowed just in case it is ‘semantically vacuous’. I argue that this proposal is problematic and so the challenge to syntactic approaches remains. Finally, I provide a new argument against syntactic NR which centers on the behavior of guess. (shrink)

Advance care planning is a voluntary process whereby individual preferences, values and beliefs are used to aid a person in planning for end-of-life care. Currently, there is no local instrument to assess an individual’s awareness and attitude towards advance care planning. This study aimed to develop an Advance Care Planning Questionnaire and to determine its validity and reliability among older people in Malaysia. The Advance Care Planning Questionnaire was developed based on literature review. Face and content validity was verified (...) by an expert panel, and piloted among 15 participants. Our study was conducted from October 2013 to February 2014, at an urban primary care clinic in Malaysia. Included were those aged >50 years, who could understand English. A retest was conducted 2 weeks after the first administration. Participants from the pilot study did not encounter any problems in answering the Advance Care Planning Questionnaire. Hence, no further modifications were made. Flesch reading ease was 71. The final version of the Advance Care Planning Questionnaire consists of 66 items: 30 items were measured on a nominal scale, whilst 36 items were measured on a Likert-like scale; of which we were only able to validate 22 items, as the remaining 14 items were descriptive in nature. A total of 245 eligible participants were approached; of which 230 agreed to participate. Factor analysis on the 22 items measured on a Likert-scale revealed four domains: “feelings regarding advance care planning”, “justifications for advance care planning”, “justifications for not having advance care planning: fate and religion”, and “justifications for not having advance care planning: avoid thinking about death”. The Cronbach’s alpha values for items each domain ranged from 0.637–0.915. In test-retest, kappa values ranged from 0.738–0.947. The final Advance Care Planning Questionnaire consisted of 63 items and 4 domains. It was found to be a valid and reliable instrument to assess the awareness and attitude of older people in Malaysia towards advance care planning. (shrink)

Crisis means “decisive moment,” a dangerous time when action must be taken to avoid a complete disaster. In the digital age, the influx of information is extremely rapid. Many people lack the wisdom and prudence to process data correctly and to take timely moral decisions. Too much information is driving people crazy as increase in knowledge goes with an upsurge in crime rate, particularly cybercrime. This historic period is an era of multiple crises, especially crisis of human values, particularly moral (...) ones. What is so special about the crisis of this age? Why does increase in knowledge not correspond to a rise in civility and economic power for all? Is knowledge no longer empowering? Can humans co-exist in tranquility without moral values? This paper will critically reflect on the concerns raised, the challenges and prospects of the digital age, ask seminal questions and proffer invaluable solutions. And also assert the functional role of philosophy, which is needed in order to stem the moral and social crises of the information age. (shrink)

Theory and practice are interconnected and analogous to each other. Theory gives rise to action, and action precipitates or begets new theories which may lead to further actions and so on, even though, some people try to force reality to fit into their preconceived theories. Discrepancies between theory and practice, word and action have caused disaffection, rifts and conflicts. Matching words with action inspires trust just as duplicity, i.e. saying one thing and doing another, generates bad blood. The problem of (...) the world is the discrepancy between theory and practice or between the spoken word and action. When people (all over the world) begin to match word with action there will be peace, harmony and resounding success in global affairs, especially international relationships. The bridging of the gap requires the concerted efforts of one and all. In this paper, we shall take a critical look at the interrelatedness of theory and practice. We will seek also how to enable philosophy to transform the human world just as science transforms the physical world. (shrink)

The woman being is a human being. This paper critiques gender politics and questions the mistreatment, the second class status and some of the socio-cultural gender roles of women. It posits critical education of men and women, sensitivity and sensibleness as the surest way out of the quagmire.

In the Netherlands, current policy opinion emphasizes demand-driven health care. Central to this model is the view, advocated by some Dutch health policy makers, that patients should be encouraged to be aware of and make use of health quality and health outcomes information in making personal health care provider choices. The success of the new health care system in the Netherlands is premised on this being the case. After a literature review and description of the new Dutch health care (...) system, the adequacy of this demand-driven health policy is tested. The data from a July 2005, self-administered questionnaire survey of 409 patients (response rate of 94%) as to how they choose a hospital are presented. Results indicate that most patients did not choose by actively employing available quality and outcome information. They were, rather, referred by their general practitioner. Hospital choice is highly related to the importance a patient attaches to his or her physician’s opinion about a hospital. Some patients indicated that their hospital choice was affected by the reputation of the hospital, by the distance they lived from the hospital, etc. but physician’s advice was, by far, the most important factor. Policy consequences are important; the assumptions underlying the demand-driven model of patient health provider choice are inadequate to explain the pattern of observed responses. An alternative, more adequate model is required, one that takes into account the patient’s confidence in physician referral and advice. (shrink)

Bioethics in a Liberal Societ By Max Charlesworth, Cambridge University Press, 1993. Pp. 172. ISBN 0?521?44952?9. £9.95 pbk. The Logical Universe: The Real Universe By Noel Curran Avebury, 1994. Pp. 158. ISBN 1?85628?863?3. £32.50. Beyond Postmodern Politics: Lyotard, Rorty, Foucault By Honi Fern Haber Routledge, 1994. Pp.viii + 160. ISBN 0?415?90823?X. $15.95. Baudrillard's Bestiary: Baudrillard and Culture By Mike Gane Routledge, 1991, Pp. 184. ISBN 0?415?06307?8. £10.99 pbk. Truth, Fiction and Literature: A Philosophical Perspective By Peter Lamarque and Stein (...) Haugom Olsen Clarendon Press, 1994. Pp. 456. ISBN 0?19?824082?1. £45.00. Milton and the Drama of History: Historical Vision, Iconoclasm, and the Literary Imagination By David Loewenstein Cambridge University Press, 1990. Pp. x + 197. ISBN 0?521?37253?4. £25.00. Philosophy and Knowledge: A Commentary on Plato's Theaetetus Ronald M. Polansky Associated University Presses, 1992. Pp. 260. ISBN 0?8387?5215?2. £29.95. Heidegger and French Philosophy: Humanism, Antihumanism and Being By Tom Rockmore Routledge, 1995. Pp. xx + 250. ISBN 0?415?11181?1. £14.99 pbk. Living Poetically: Kierkegaard's Existential Aesthetics By Sylvia Walsh The Pennsylvania State University Press, 1994. Pp. 294. ISBN 0?271?01328?1. (shrink)

Li Zhi's iconoclastic interpretations of history, religion, literature, and social relations have fascinated Chinese intellectuals for centuries. His approach synthesized Confucian, Buddhist, and Daoist ethics and incorporated the Neo-Confucian idealism of such thinkers as Wang Yangming. The result was a series of heretical writings that caught fire among Li Zhi's contemporaries, despite an imperial ban on their publication, and intrigued Chinese audiences long after his death. Translated for the first time into English, Li Zhi's bold challenge to established doctrines (...) will captivate anyone curious about the origins of such subtly transgressive works as the sixteenth-century play _The Peony Pavilion_ or the eighteenth-century novel _Dream of the Red Chamber_. In _A Book to Burn and a Book to Keep _, Li Zhi confronts accepted ideas about gender, questions the true identity of history's heroes and villains, and offers his own readings of Confucius, Laozi, and the Buddha. Fond of vivid sentiment and sharp expression, Li Zhi made no distinction between high and low literary genres in his literary analysis. He refused to support sanctioned ideas about morality and wrote stinging social critiques. Li Zhi praised scholars who risked everything to expose extortion and misrule. In this sophisticated translation, English-speaking readers encounter the best of this heterodox intellectual's vital contribution to Chinese thought and culture. (shrink)

The study is designed to provide an informal summary of what is known about consumer switching of health insurance plans and to contribute to knowledge about what motivates consumers who choose to switch health plans. Do consumers switch plans largely on the basis of critical reflection and assessment of information about the quality, and price? The literature suggests that switching is complicated, not always possible, and often overwhelming to consumers. Price does not always determine choice. Quality is very hard (...) for consumers to understand. Results from a random sample survey ( n = 2791) of the Alkmaar region of the Netherlands are reported here. They suggest that rather than embracing the opportunity to be active critical consumers, individuals are more likely to avoid this role by handing this activity off to a group purchasing organization. There is little evidence that consumers switch plans on the basis of critical reflection and assessment of information about quality and price. The new data reported here confirm the importance of a group purchasing organizations. In a free-market-health insurance system confidence in purchasing groups may be more important for health insurance choice than health informatics. This is not what policy makers expected and might result a less efficient health insurance market system. (shrink)

This article looks at Colossians 2-3:17 and John 17:13-26 as the base texts to see the commonalities between Johannine and Pauline conceptions of Theosis. First, the article looks at indwelling and participation as the methods of Theosis in the two traditions. Second, the role of mimesis is seen to be integral in these texts' concepts of Theosis. Third, the article looks at hope and glory that believers have and look forward to as indicative of their deification. The study begins (...) by defining the term Theosis and its cognate terms - deification and divinisation - properly, within an Orthodox Christian context. CONTRIBUTION: The goal is to see and detail the concept of Theosis in Pauline and Johannine literature, looking at Colossians 2-3:17 and John 17:13-26 specifically. As such, the present study will broaden the discussion the doctrine of Theosis as it appears in the Christian scriptures. (shrink)

Commentary on the Minor Pauline Epistles. By Theodore of Mopsuestia, translated and edited by Rowan A. Greer. SBL Writings from the Greco-Roman World, vol. 26. Atlanta: Society of Biblical Literature, 2010. Pp. xliv + 839. $89.95.

Chasing the fading contours if the past. Pursuing points of intersection. Encounters with aging literary figures and surviving witnesses to history. Excavating printed artifacts in the back rooms of used book shops. Locating of equipment lost or discarded. Conversations with Paul Bowles & Mohammed Mrabet, Brion Gysin, "Pauline Réage, Robert Graves, Maurice Girodias, Berthe Cleyrergue, Edouard Roditi, Allen Ginsberg & Peter Orlovsky." --Back cover.

A long-form review essay on Alexis Pauline Gumbs's Survival Is a Promise: The Eternal Life of Audre Lorde (2024) and the task of reading Audre Lorde as a philosopher.

The article examines the application and exploration of Ulster dialects in the work of two poets of Northern Irish Protestant background, Tom Paulin and Michael Longley. It depicts Paulin's attitude to the past and the present of their community of origin, the former positive and the latter negative, which is responsible for the ambiguities in his use of and his comments on the local speech. Both poets employ the vernacular to refer to their immediate context, i.e. the conflict in Ulster, (...) and in this respect linguistic difference comes to be associated with violence. Yet another vital element of their exploration of the dialect is its link to their origins, home and the intimacy it evokes, which offers a contrary perspective on the issue of languages and makes their approach equivocal. This context in Paulin's poetry is further enriched with allusions to or open discussion of the United Irishmen ideal and the international Protestant experience, and with his reworking of ancient Greek myth and tragedy, while in Longley's poetry it is set in the framework of "translations" from Homer which, strangely enough, transport the reader to contemporary Ireland. While Longley in his comments relates the dialect to his personal experience, Paulin seems to situate it in a vaster network of social and political concepts that he has developed in connection with language, which in Ireland has never seemed a neutral phenomenon detached from historical and political implications. Longley's use of local speech is seldom discussed by critics; Paulin's, on the contrary, has stirred diverse reactions and controversies. The article investigates some of these critical views chiefly concerned with the alleged artificiality of his use of local words and with his politicizing the dialects. Performing the analysis of his poems and essays, the article argues for Paulin's "consistency in inconsistency," i.e. the fact that his application of dialectal words reflects his love-hate attitude to his community of origin, and that in the clash of two realities, of the conflict and of home, his stance and literary practice is not far from Longley's, which has been regarded as quite neutral as one can infer from the lack of critical controversy about it. The voices of the two poets and their use of local speech provide a crucial insight into the Northern Irish reality with all its intricacy and paradox. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:CONVERSION AND CONVERGENCE: PERSONAL TRANSF0l{l'11ATION AND THE GROWING ACCORD OF THEOLOGY AND RELIGIOUS STUDIES HAT IS IT that keeps theology and religious studicc1 apart? And what, on the other hand, will bring them together? It will be immediately observul that these questions are put in such a way as to imply that theology and religious studies were things, like rockets in orbit, " already out there now real," that (...) continue in motion according to the principles of their own momentum, and are brought together through forces applied from the outside through human intervention. Obviously this is not exactly the case with the matter in hand. Rather it is that both theology and religious studies are in human subjects in the first place. Some human subjects identify themselves as theologi ::rns: others call themselves scholars devoted to the study of religion. So the question might be put, what keeps them apart, i.e., what separates the theologian from the practitioner of religious studies? Cculd it be that the progressive transformai :ion of human subjects devoted to the study of religion, from one or another viewpoint, brings about the gradual unification of the disciplines in which the meaning of religion is brcmght under control? And if that is the case, what kind of subjective transformation would promote the unification of their objective concern? In the pages that follow these are the questions that will be pursued. The: proximate occasion for my setting out to write something on the topic of the relation between religious studies and theology is the fact of being engaged in teaching in the Department of Religion at l,a Salle University. At the moment 658 CONVERSION AND CONVERGENCE' G50 of writing the curriculum of the department is divided into four sections. They are labeled as follows: (1) biblical studies; (2) theological studies; (3) historical studies; (4) religious studies. In the first sector the focus is obviously the sacred scriptures of the Judeo-Christian tradition. Theological studies have to do exclusively with the Christian tradition, the community, its doctrine and its ritual. Historical dudies deal with that same tradition, now not in terms of the entities by which it is constituted, but rather from the point of view of the development of the tradition as a whole in this or that period, both from within and in relation to cultural conditions that have made a major impact on the tradition. Hence, for example, " Religion in America ". Heligious studies, finally, focus on the great religions oi the world other than Christianity, taking in alrn the int2r(faciplinary topic oi "Heligious.Attitudes in Modem Literature". Significantly, under this last rubric no mention or history is made in the section title. In reference to this menu, moreover, it has been said that the department is aci:uaHy doing two quite distinct things. The question that occurs, of course, is what these two distinct things are and hov;r they are related. Even the layperson will discern readily that the distinction has something to do with the difference between inatters that concern the Christian community and the religious beliefs and practice of "others". Therefore, under the banner of the inquiry already outlined, and taking La Salle's setup as somewhat typical, at least of collegiate study of religion in the context 0£ North American Catholic institutions of higher learning, I intend a critical assessment of this menu and its presuppositions. This makes for a twofold purpose: (l) to make a modest contribution to the ongoing discussion of the religious studies/theology problematic ; (Q) to engage in the sort of critique just now suggested. At the outset it should be stated too that the quite substantial contribution of Bernard Lonergan, " The Ongoing Genesis of Methods" (recently published as part of the vol- 660 MAURICE SCHEPERS, O.P. ume, A Third Collection; see works consulted, in fine) is seminal to what follows. The problem is one of method, to be sure; but that fact does not place it in the realm of abstractions. The questions are after all rather concrete. Is there, for example, any dynamic relationship between the study of Buddhist spirituality and the interpretation of Pauline literature? What might be the connection... (shrink)

"Huizenga examines the Greco-Roman moral-philosophical 'curriculum' for women by comparing these two epistolary collections. The analysis is organized around four elements: textual resources, teachers and learners, instructional strategies, and subject matter. Huizenga shows that the author of the Pastorals has adopted nearly all of the 'pagan' aspects of this curriculum, but has supplemented these with theological justifications drawn from Pauline literature and traditions"--Publisher description.

Abraham J. Malherbe was one of the most influential New Testament scholars of the past half century. He is especially known for his use of Hellenistic moral philosophy in the interpretation of New Testament texts, especially Pauline literature. Whilst the comparative study of New Testament and Greco-Roman material remains a contentious approach in scholarship, Malherbe’s work provides important pointers in how to make such comparisons in a meaningful and reasoned manner, by paying due respect to the integrity of (...) the texts being compared and to the function textual elements have within their own contexts. I discussed the salient features of Malherbe’s approach, focusing in particular on his study of topoi. One of the most significant findings was Malherbe’s emphasis on the dialectical combination of common and individual elements in such topoi, which enabled ancient authors to embed their own texts within the cultural discourse of their time. His approach opens the way to further research of the New Testament within its philosophical context without requiring proof of a genealogical relationship between the texts or authors concerned. (shrink)

Paul, the peacemaker. On the reception of the Letter to Philemon in the 4th and 5th centuries AD. By means of his letter to Philemon Paul attempted to make peace between Philemon and his slave, Onesimus. The theological aspects of this endeavour have been discussed often in academic circles, but thus far little attention has been given to what the practical implications of this would have been for Philemon’s household. In this article, this issue is addressed from a particular perspective, (...) namely how this aspect was interpreted by Christians in the 4th and 5th centuries CE. The interpretations of the Letter to Philemon by Ambrosiaster, Jerome, John Chrysostom, Pelagius, Theodore of Mopsuestia and Theodoret of Cyrus are then investigated systematically in order to determine what their views were in this regard. It is shown that they all agreed that Philemon would (or would have no choice but to) forgive Onesimus, and that Onesimus would have turned into a better slave. All of these interpreters agreed that there would not be any drastic social changes in Philemon’s household although it does seem as if one of them, Ambrosiaster, realised that what Paul expected of Philemon could have had serious consequences for the relationship between Philemon and Onesimus. (shrink)

In the literature of philosophy and religious ethics, Kierkegaard's Fear and Trembling has, with few exceptions, been read as a work focused on ethical questions concerning the norms governing human conduct. However, ethical readings of this book not only miss important features of the text, they render its argument internally incoherent. These problems disappear when Fear and Trembling is understood primarily as a discussion of Christian soteriology that symbolically uses the Abraham story to develop the classical Pauline -Lutheran (...) doctrine of justification through faith alone. (shrink)

In The Phenomenology of Religious Belief, the renowned philosopher Michael J. Shapiro investigates how art - and in particular literature and film - can impact upon both traditional interpretations and critical studies of religious beliefs and experiences. In doing so, he examines the work of prolific and award-winning writers such as Toni Morrison, Philip K. Dick and Robert Coover. By placing their work in conjunction with critical analyses of media by the likes of Ingmar Bergman and Pier Paolo Pasolini (...) and combining it with the work of groundbreaking thinkers such as George Canguilhem, Giorgio Agamben and Slavoj Žižek, Shapiro takes a truly interdisciplinary approach to the question of how life should be lived. His assessment of phenomenological subjectivity also leads him to question the nature of political theology and extend the criticism of Pauline theology. (shrink)

ABSTRACT The article aims to examine the behavior of contemporary speech genre theory in the analysis of Pauline epistles. The genre of letters is conceived within its original communicative purpose, limited to sender and receivers, whereas the epistle refers to the letter read outside of its original context, considered as literature. The research corpus is composed of the Corinthian epistles of the New Testament, which are accepted as authored by the Apostle Paul. They are selected due to their (...) shared audience, enabling a comparison of production context aspects in the apostle’s writings over time. Research findings include: letters that acquire new meanings, when transformed into epistles with a broader readership; the epistle genre, despite undergoing significant modifications, remains recognizable to present-day readers due to its macrostructure; the social role and communicative intent of the sender that result in alternating usage of formal and informal language, as well as variations in discourse person. (shrink)

Le symbolisme du temple court d'un Testament à l'autre, non sans de profondes transformations. Dans toutes les religions, le sanctuaire est conçu comme le centre du cosmos, point de rencontre du ciel et de la terre, et sa construction reflète la cosmogenèse. Le Temple de Jérusalem, qui a pu subir l'influence des anciens cultes cananéens et des civilisations voisines, n'échappe pas à cette loi générale. Mais la perspective historique et eschatologique, qui caractérise la foi yahviste, recouvre les symbolismes cosmologiques. On (...) les reconnaît néanmoins dans des détails architecturaux, comme les chérubins, dans le mobilier du Temple, le voile, ou encore dans le vêtement du Grand-Prêtre.Le Nouveau Testament assume le langage symbolique de l'Ancien, bien déstabilisé, à l'époque où Jésus entre en scène, par les évolutions et les antagonismes des divers groupes religieux. Un processus de spiritualisation et d'intériorisation s'était mis en route dans les écrits apocalyptiques et qumrâniens. Le rapport mis par les évangiles entre Jésus et le Temple, joint à d'autres éléments narratifs, de la Passion notamment, fait pénétrer le symbolisme du Temple dans la figure messianique de Jésus. C'est lui qui est le Nouveau Temple dans les écrits johanniques, qui présentent quelques affinités avec ceux de Qumrân. Dans les écrits pauliniens, comme chez les chrétiens hellénistes de Jérusalem, c'est la communauté chrétienne, unie au Christ, qui est le Temple spirituel habité par l'Esprit Saint. Le symbolisme cosmologique trouve là son aboutissement.The symbolism of the temple runs from one Testament to the other, but not without profound transformations. In all religions the sanctuary is seen as the center of the cosmos, the point of encounter between heaven and earth, and its construction reflects the cosmogenesis. The Temple of Jerusalem, which could have undergone the influence of old Canaanite cults and the neighboring civilizations, does not escape from this general law. But the historical and eschatological perspective, whicb characterizes Yahvist faith, covers over the cosmological symbolisms. We recognize them, nevertheless, in architectural details, such as the cberubims, the furniture of the Temple, the veil, and the vestment of the Higb Priest.The New Testament assumes the symbolic language of the Old, whicb, at the time wben Jesus entered upon the scene, was unstabilized by the evolutions and antagonisms of diverse religious groups. A process of spiritualization and interiorization began witb apocalyptic literature and the writings of Qumran. The relationship that the Gospels set up between Jesus and the Temple, joined to other narrative elements, notably of the Passion, made the symbolism of the Temple enter into the messianic figure of Jesus. He is the New Temple in the writings of John, who presents some affinities with the writings of Qumran. In the Pauline writings, as with the Hellenist Cbristians of Jerusalem, it is the Christian community, united witb Christ, who is the spiritual Temple inhabited by the Holy Spirit. The cosmological symbolism finds there its completion. (shrink)

Editor’s Introduction The following text was prepared by Pierre Bourdieu for delivery at a conference on his work held at Duke University, April 21–23, 1995. Entitled “Pierre Bourdieu: Fieldwork in Culture,” the conference was sponsored by the Duke Graduate Program in Literature and included such well‐known literary scholars as Barbara Herrnstein Smith, Jonathan Culler, and Fredric Jameson. Bourdieu, of course, was the invited guest of honor, but was uncertain as to whether he should make the effort of attending, particularly (...) since he was recovering from a short period of poor health. As I too had been invited , Bourdieu discussed the question with me in Paris.He was rather concerned about wrongheaded, trendy applications of his theories by American literary scholars, who often misunderstand his work because they simply do not know the intellectual landscape to which it relates. Reading such conference paper titles as “Cross‐Dressing for Success: The Scramble for Symbolic Power in Tabitha Sweeney’s Female Quixotism,” Bourdieu confessed his fear of being taken as simply the French intellectual flavor of the month, one whose theory is used simply as grist for the American academy’s industrious mills of literary interpretation.He ultimately decided to send the following text to be read at the conference in his absence. It treats, with polite frankness, his worries about being misinterpreted through importation into the American theoretical field with its peculiar conception of French philosophy; Bourdieu’s paper situates these particular worries within a more general account of “allodoxic”distortions caused by the international travel of theory; but it also tries to prevent further misunderstanding by offering a brief contextualization of his theory and a brief summary of his method of analysis through fields. The translation of Bourdieu’s text was prepared by Loïc Wacquant, and is presented here with only minor adjustments. (shrink)

This paper engages with the concept of the migrant subject, as framed through contemporary literature on migrancy, and read through the Pauline Ingle photographic collection, located in the Eastern Cape. As against gendered historiographies of labour migrancy and the associated meanings attributed to the rural as a site of social reproduction, Ingle's photographs invite a series of atypical readings that unsettle these subjectivities. Rather, they suggest social and political acts that presage and constitute a migrant citizenship, one that (...) undermines the dichotomy of the rural and urban and projects the possibility of reading the history of the subject in the Eastern Cape differently. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Japan Society for Buddhist-Christian Studies 2005 Annual MeetingPaul SwansonThe 2005 meetings of the Japan Society for Buddhist-Christian Studies focused on the theme "Personal and Impersonal Aspects of the Absolute" and were divided into two venues, with a preliminary panel at the nineteenth World Congress of the International Association for the History of Religions (IAHR) in Tokyo, March 24–30, and the regular annual meeting held in Kyoto on July 19–21. (...) At both meetings, the same four papers by JSBCS members were presented, in English at the World Congress and in Japanese at the regular meeting of the Society.The topic summary for the IAHR panel read as follows:In general, the Christian God is said to be transcendental and personal, but the Buddhist dharma is said to be immanent and impersonal. God, Christ, and Holy Spirit in the New Testament, however, have an immanent transcendent side, and it is impersonal on the immanence side. There is also a transcendent immanence side of the Buddhist Tathagata, and it is personal on the transcendent side. On the one hand, the three major personalistic monotheisms that originated in the Middle East traditionally understood the teachings of other religions as incomplete. On the other hand, in Buddhism other religions are looked down on as "other ways," unable to bring about final liberation (ADK IX). It is said that in the case of the personalistic religions, there is risk of spiritual attachment because God reveals His absolute divine will to believers through prophets; in the case of Buddhism, practitioners are urged to seek their own enlightenment and even, in some early sutras, to use critical reasoning. However, even in Buddhism the thoughts of the founders of the sects have authority. It is important to re-examine the meaning of God and dharma from the perspective of the human personality structure.Chaired by Watanabe Manabu, the IAHR panel consisted of the following four paper presentations:1. Hanaoka Eiko, "Absolute Infinite Openness in Christianity and Buddhism." The origin of a personal God in Christianity and impersonal "emptiness" or "absolute nothingness" in Buddhism are both personal and also impersonal [End Page 183] as an "absolute infinite openness." The self-awareness of absolute infinite openness is the self-awareness of the experience of the most personal dimension, and always simultaneously of the most impersonal dimension. It is that impersonal dimension that this paper investigates.2. Takemura Makio, "On the Significance of Buddha in Buddhism." Buddhism has a view of the Absolute that is comparatively unique. The Absolute is not found in the absolute in contrast to the relative. It is always found in the identity of the absolute and the relative, that is, the identity of any conditioned dharma (samskrita) and the ultimate unconditioned nature (asamskrita) as emptiness (sunyata), or the activity of jnana and the tathata or dharmata. In other words, the individuality or personality of Buddha and the universality or impersonality of tathata are never separated. The ultimate nature does not exist only by itself, and a buddha is one of many buddhas, even if people believe the Buddha as absolute. In Buddhism, buddhas as personal are filled with great compassion and work hard to guide people to become Buddha. They never judge people's guilt. Why is this so? This paper attempts to analyze the reasons in terms of questions such as whether or not the personality of the Absolute is rooted on emptiness, whether the Absolute is one or not, and so forth.3. Tanaka Yutaka, "God as the Locus of the World and the Ground of Human Freedom." This paper critically discusses Nishitani Keiji's arguments of "The Personal and the Impersonal in Religion" in his Religion and Nothingness. Comparing the Christian tradition of speculative mysticism or "panentheism" with the Zen Buddhist philosophy of "Nothingness," the paper seeks to show that God as the locus of the cosmos is the transcendental ground of human freedom and subjectivity.4. Yagi Seiichi, "Impersonal God in the New Testament." In the Pauline epistles and Johannine literature, the key words of a theology that indicates the oneness of divine-human activity can be identified: God working in us, as an expression of mutual... (shrink)

In his early writings, Kant regarded the autonomy of the will as the supreme principle of morality, as well as the sole principle of all moral laws and of the duties conforming to them. Nevertheless, this impressively sounding principle gradually disappeared from the later Kant’s texts, and there is not much in the literature to explain why. Pauline Kleingeld’s purpose, in the two articles I consider here, is to address this lacuna and to show that there are good (...) philosophical reasons for this principle’s gradual disappearance from the Kantian framework. One of my aims, in this paper, is to formulate and argue for several reservations about Kleingeld’s argument; however, even if these reservations turn out to be apposite, my claim is not that Kant did not actually abandon the Principle of Autonomy; instead, I argue that, even if Kleingeld were right and Kant had abandoned the Principle of Autonomy, he would still not have needed to. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Augustine's Intellectual Conversion: The Journey from Platonism to ChristianityTravis E. AblesBrian Dobell. Augustine's Intellectual Conversion: The Journey from Platonism to Christianity. Cambridge-New York: Cambridge University Press, 2010. Pp. xvii + 250. Cloth, $82.00.The question of Augustine's Platonism is famously vexed. Since Peter Brown, the standard reading holds that Augustine did not move beyond the Neoplatonism of his early dialogues until he studied the writings of the apostle Paul (...) in the mid-390s CE, after which his distinctive theology begins to emerge. In this book, Brian Dobell's basic claim is that, whatever the validity of the "volitional conversion" of book 8, Augustine is not truly converted to orthodox Christianity until he discards the Photinian (adoptionist) Christology he admits to in Confessions [hereafter conf.] 7.19.25, and discards the Platonic ascent as a means to contemplative union with God, both of which take place with the reading of Paul. But the book is equally motivated by a concern to defend the historicity of conf.; Dobell claims it is perfectly reliable, once we understand the latter half of book 7 not as a few months in 386, but as a compressed narrative spanning Augustine's entire development until his true conversion to Christianity around 395. [End Page 137]Dobell develops this argument by isolating Augustine's twofold way of salvation in the writings of the late 380s. First is the "way of authority," in which Augustine's putative Photinian Christology portrays Christ as a kind of "poor man's Plato, sent to provide a path to salvation for the uneducated masses" (96). The human Jesus is "assumed" by God and is as "a man of outstanding wisdom" (73) but is not the incarnate Son. Dobell analyzes the homo assumptus/susceptus language of the early writings, arguing that Augustine does not truly hold an orthodox Christology until 396, concordant with the development of his theology of operative grace. The second, much longer section of the book concerns the "way of reason," the intellectualist path of salvation expressed in Augustine's early obsession with the liberal disciplines. Dobell dissects the Platonic ascents of conf. 7, adducing verbal and conceptual parallels from texts ca. 387–390 (De immortalitate animae, De ordine, De libero arbitrio, De vera religione) showing how Augustine's métaphysique des degrés d'être, a concept Dobell borrows from Olivier Du Roy, provides both a means of articulating these ascents and an answer to the problem of evil. But by De doctrina christiana, Augustine has decisively rejected the Platonic ascent and the liberal disciplines, and it simply remains for his Christology to come in line for the "intellectual conversion" to be complete.Dobell's book is a significant addition to the current debate. His knowledge of the first decade or so of Augustine's literary output is impressive, and his familiarity with the secondary literature is considerable, though not encyclopedic—he misses the work of J. Patout Burns, which complicates the Pauline thesis through consideration of the anti-Donatist literature. Dobell offers magisterial and invaluable discussions of famously fraught topics such as Augustine's indecisiveness about the preexistence of the soul, or the volitional solution to the problem of evil. There are some problems with Dobell's argument, though. While his main thesis that conf. 7.9.13ff. is a kind of précis of almost a decade of intellectual development deserves serious consideration, and is an elegant solution to debates about the historicity of Augustine's narrative in conf., the supporting arguments Dobell employs are less persuasive. A major portion of his book revolves around the contention that Augustine's early, heretical Photinian Christology extends much longer than modern scholarship has realized, that Augustine rectifies this Christology in conjunction with a Pauline soteriology of grace, and that all of this has to happen before Augustine's conversion is complete. If we suspend the question of normativity inherent in deciding Augustine's "orthodoxy" (particularly prior to Chalcedon), Dobell still does not succeed in showing that the early "pedagogical" homo assumptus Christology is, in fact, adoptionist; indeed, his evidence is often rather weak (for a tacit admission, see 73). On the flip... (shrink)

L'interprétation de l'eschatologie paulinienne est dominée par la question de son rapport avec l'apocalyptique juive. Les points communs, soulignés par J.C. Beker à la suite de E. Käsemann, ne sont pas contestables, mais ne doivent pas occulter des différences notables, qui tiennent à la prééminence du Christ dans la vision paulinienne des événements de la fin. Ni l'attente ni le retard de la parousie ne semblent avoir eu, quoi qu'on en dise, d'influence décisive sur la pensée de l'Apôtre, mais bien (...) plutôt la réconciliation avec Dieu par la Croix et l'inauguration d'une humanité nouvelle dans la résurrection du Christ.Les lettres deutéropauliniennes ne rnodifient pas fondamentalement cette eschatologie, si ce n'est qu'elles accentuent encore l'emprise de la christologie sur la vision de la fin : à ceux qui attendent les ascensions célestes promises par la littérature apocalyptique, Paul répond qu'ils possèdent déjà leur être ressuscité avec le Christ, qui trône bien au-dessus de tous les être célestes. Ses idées sur le jugement dernier et la rétribution finale sont parfois dépendantes de celles du judaïsme, souvent imprécises et limitées, mais c'est toujours sa connaissance du Ressuscité, second Adam, qui conduit sa réflexion et l'aide à déchiffrer le destin final de l'humanité dans le Christ. The interpretation of pauline eschatology is dominated by the question of its rapport with Jewish apocalypse. The common points, underlined by J.C. Beker following E. Käsemann, cannot be contested, but should not hide the notable differences, which are based on the pre-eminence of Christ in the Pauline vision of the final events. Neither the expectation nor the delay of the Parousia does not seem to have had, despite what is said, a decisive influence on the Apostle’s thinking. He was concerned more about reconciliation with God through the cross and the inauguration of a new humanity by the resurrection of Christ.The deuteropauline letters do not fundamentally modify this eschatology, except in so far as they accentuate the dominance of Christology on the vision of the end. For those who await the celestial ascensions promised by apocalyptic literature, Paul answers that they already possess their resurrected being with Christ, who sits well above are celestial beings. These ideas on the Last Judgement and the final retribution are sometimes dependent on those of Judaism, often imprecise and limited, but it is always Paul's knowledge of the Resurrected, the second Adam, which directs his reflection and helps to decipher the final destiny of humanity in Christ. (shrink)