An understanding of the roles and representations of women in classical Chinese philosophy is here derived from central texts such as the Analects, the Lienu Zhuan, and the I Ching. We argue that the roles of women during the classical period of Chinese philosophy tended to be as part of the “inner,” working domestically as a housewife and mother. This will be shown from three passages from the Analects. Women were represented as submissive and passive, as with the qualities ascribed (...) to yin energy, and therefore as rightfully subordinate to men. However, despite representations of women in philosophy being thus at this time, there were exceptions, specific women who could take a male “outer” political role. The story of Ling Liang from the Lienu Zhuan suggests that although women being involved in “outer” affairs was looked down on, there were still women who would be and who would occasionally get praised for doing so. This shows that it was realised, explicitly or otherwise, that women were capable of taking those roles, but also that they were not allowed to take such roles at that time. (shrink)

When occasion, text, and sermon are merged, then the text interprets the listeners and the listeners interpret the text.

Every preacher knows one ought not collapse the distance hetween the biblical text and our modern world—hence the discomfort in reading this letter as one wonders what happened to the nineteen centuries, and to the light-years of progress, that ought to lie between the text and us.

Revelation, primarily a liturgical book, invites its readers to sing, to pray, and to praise God; and those who attempt to preach or teach its themes apart from a liturgical setting rob it of much of its power.

In this paper, we suggest that those asking contemporary moral questions involving the punishment of groups, such as the justice of requiring corporations to make recompense for past wrongs or whether one race ought to make reparation payments to another, would find it fruitful to consider an older response to the question of moral substitution. We argue that Anselm of Canterbury’s theory of substitutionary atonement offers some surprising insights into the conditions under which one moral agent making recompense for another’s (...) wrong is morally permissible. Anselm’s consideration of the problem may yield new insights for contemporary theories addressing moral substitution. (shrink)

The Clinical Pastoral Education (CPE) model forthe provision of spiritual care represents theemergence of a secularized professionalpractice from a religiously-based theologicalpractice of chaplaincy. The transformation ofhospital chaplaincy into “spiritual careservices” is one means by which religioushealthcare ministry negotiates modernity, inthe particular forms of the secular realm ofbiomedicine and the pluralism of thecontemporary United States healthcaremarketplace. “Spiritual” is a labelstrategically deployed to extend the realm ofrelevance to any patient's “belief system,”regardless of his or her religious affiliation.“Theological” language is recast as a (...) tool forconceptualizing the “spiritual lens.” Suchmoves transform chaplaincy from a peripheralservice, applicable only to the few “religious”patients, into an integral element of patientcare for all. Such a secularized professionalpractice is necessary to demonstrate therelevance and utility of spiritual care for allhospital patients in an era of cost-containmentpriorities and managed care economics. (shrink)

Women have been stigmatized in androrentric psychology by a deficiency model and in patriarchal theology by a domination model. Neither health nor whoIeness has been available to women in these frameworks. Feminist liberation theologians have posited alternative views of the human which take women’s experience seriously. Similarly, the “self-in-relation” approach to women’s development being proposed by feminist psychotherapists centers on women’s experience as normative for women. These two discussions of what it means to be a female converge in many dimensions. (...) One such convergence, a growth-enhancing relationship, is explored in some depth for its applicability to a feminist pastoral counseling. (shrink)

The American Journal of Bioethics, Volume 11, Issue 11, Page 42-43, November 2011.

Medicalization has been a process articulated primarily by social scientists, historians, and cultural critics. Comparatively little is written about the role of bioethics in appraising medicalization as a social process. The authors consider what medicalization means, its definition, functions, and criteria for assessment. A series of brief case sketches illustrate how bioethics can contribute to the analysis and public policy discussion of medicalization.

본고에서는 폴 외젠느 펠리오가 둔황에서 출토한 티벳어 사본 중 PT 1과 PT 116이 어떤 용도로 사용되었는가를 밝히고자 한다. 선행 연구에서는 이 사본의 성격을 간과하고 있기 때문에 본고에서 논의의 주제로 삼았다. PT 1은 3가지 기원문 → 보살행과 관련한 기원문 → 진언문의 순서로 구성되어 있는 사본으로서 종교의례용 안내서이다. PT 116은 『보현행원왕경』 → 『금강경』 → 『학설강요서』(가제) → 『선경(禪經)모음집』(가제)이 연속적으로 서사되고 있다. 이 사본에서 각각의 문헌들이 배열된 방식은 우연적인 것이 아니라, 종교의식을 염두에 두고 서사된 것이다. 그 이유는 다섯 가지이다. 첫 번째로, 『보현행원왕경』은 인도에서부터 대승보살의 (...) 수행 절차로서 의례에 사용되어왔다. 그러므로 이 『보현행원왕경』이 서두에 배체된 것은 PT 116이 종교의식과 연관된 것임을 암시한다. 두 번째로, 『금강경』은 반야의 지혜를 설하는 경전이므로 선종에서 중시되었는데, 다른 한편으로는 그 독송에 의해 세속적 이익을 획득하는 것이 강조된다. 『금강경』이 지니는 이 두 가지 측면을 염두에 둔다면, PT 116은 종교의례에 독송용으로 사용되었을 것이다. 한국 사찰에서 법회를 시작할 때, 『금강경』 혹은 『천수경』 등의 경전을 독송하는 것과 흡사하다. 세 번째로, PT 116에 서사된 『학설강요서』에서는 예쎄데(Ye shes sde)의 『견해의 차별』의 영향이 보인다. PT 116을 종교의례에 사용함으로써 둔황 등에 거주하는 티벳인이 자연스럽게 중국 선사상의 가르침을 수용할 수 있도록 유도한 것이다. 네 번째로, 중국선사들의 선사상 모음집, 즉 『선경(禪經)모음집』에서는 선사들의 말씀과 경문을 열거한다. 주관과 객관이라는 이분법적 사유를 초월하는 분별이 없는 지혜[無分別智]로 체득되는 ‘법성(法性)’이 강조되면서 『법계(法界)를 설하는 경』이라는 게송 구문으로 마친다. 특히 『선경모음집』에 보이는 ‘마하요가’라는 말에서 인도불교에 대한 배려가 엿보인다. 둔황에 거주하는 티벳인에게 중국의 선불교가 인도 대승불교의 가르침과 맞닿아 있음을 피력하기 위해 고안된 장치가 ‘마하요가’라는 용어이다. 다섯 번째, 마지막 게송 구문은 기원문의 형태를 갖추고 있어서, 둔황에서 어떤 종교의식의 말미를 장식하는 구문으로 보인다. 결국 PT 1과 마찬가지로 PT 116도 동일하게 종교의례용 안내서라고 추정할 수 있다. (shrink)

We present some interesting connections between PT symmetry and conformal symmetry. We use them to develop a metricated theory of electromagnetism in which the electromagnetic field is present in the geometric connection. However, unlike Weyl who first advanced this possibility, we do not take the connection to be real but to instead be PT symmetric, with it being \ rather than \ itself that then appears in the connection. With this modification the standard minimal coupling of electromagnetism to fermions is (...) obtained. Through the use of torsion we obtain a metricated theory of electromagnetism that treats its electric and magnetic sectors symmetrically, with a conformal invariant theory of gravity being found to emerge. An extension to the non-Abelian case is provided. (shrink)