Roger Eberhard, Swiss-born and American-educated photographer, conceives his works as series, taking-up impulses and inspirations for new projects from any possible source, such as a story he learns about or media reports catching his attention. He is pa.

As an effect of the recent economic and financial crisis in the USA, a vast number of people have suddenly lost their jobs and income and often also their home. Many of them still live in their cars or even just in the streets. In spring 2007, the young.

Karl Barth leaves room by his own principles for further, even different thinking about Jews and gender than he records in the Dogmatics. Now that Marquardt, Klappert, Sonderegger, Soulen, and others have offered sympathetic critiques from a generally Barthian point of view, and Eberhard Busch has exhaustively laid to rest any biographical questions of Barth’s relation to the Jewish people in his 1996 book, Unter dem Bogen des einen Bundes: Karl Barth und die Juden 1933–1945, the way lies open (...) to carry forward Barth’s theological critique of nineteenth century theology and of abstraction further into the areas of Jews and gender, and to propose constructive pneumatological and exegetical supplements to his thinking. Barth’s thinking on women and men, like his thinking on Jews, labors, for all its promise in its time, under a defect he calls abstraction. Barth faulted Calvin for abstracting both elect human beings and the electing God from Jesus Christ, whom Barth called the elect human being and the electing God in one. Yet on the election of the community Barth did not entirely escape the abstraction. In the manner of Augustine’s Retractions, Barth wrote to Maruardt toward the end of his life that he had been so busy with Israel that he had had no time for the Jews. Does Barth, as Marquardt and Sonderegger suggest, throw up despite himself a conceptual screen onto which he at once projects an abstraction and behind which he hides actual human beings , a screen resistant to the blowing of the Spirit? Do the concepts “ man” and “ woman” form a similar conceptual screen, dating from Schleiermacher’s dialogue Christmas Eve, in which men and women have essentially different responses to the incarnation of Jesus Christ? Das ewig M??nnliche and das ewig Weibliche, inherited from German romanticism, see to run afoul of Barth’s trinitarian particularism, as does “ Israel”. Yet further application of Barth’s own principles, including more attention to the Spirit, leaves him more options in his treatment of Jews and gender, and richer exegesis – including exegesis by anagogy. (shrink)

Anyone with a serious interest in analytical psychology or existential phenomenology will need to take account of this book.

Based on ten years of research, The Touch of the Past considers how historically traumatic events uniquely summon forgetting and remembrance. Within a specific focus on events of systemic mass violence, Roger Simon examines how testimonies of historic events influence learning as communities struggle with "difficult histories." The Touch of the Past is a serious and compelling contribution to research in education, historical consciousness, and memory/trauma studies.

In lieu of an abstract, here is a brief excerpt of the content:Approaching Infinity:Dignity in Arthur Koestler's Darkness at NoonRoger BerkowitzIn his allegorical novel Darkness at Noon, Arthur Koestler tells of Rubashov, a founding father of an unnamed Party in an unnamed state.1 Jailed by the current Party leader, "Number One," and pressed to recant his deviationist views, Rubashov resists. At first, he resolves to go to his death to preserve his integrity. Later, Rubashov recognizes that to hold to his (...) own truth when it endangers the goals of political reform is politically irresponsible. He decides to recant.The aristocratic soldier in the neighboring cell is appalled by Rubashov's self-betrayal. "Honour," the aristocrat insists, "is to live and die for one's belief." Rubashov disagrees with the aristocratic idea of honor and responds that honour is "to be useful without vanity," which provokes his neighbor to erupt: "honour is decency—not usefulness." Rubashov answers: "We have replaced decency by reason" (Koestler, pp. 177–78).Today, we rationalist readers of Darkness at Noon are left with the question of the competing demands of usefulness and decency, of reason and dignity. Reason makes its arguments in familiar terms: to prevent a genocide, we will bomb the aggressors; in the name of rationalized health care, some will not get the care they need; for reasons of state, some will be tortured. In politics, as Max Weber teaches, rational ends demand a slow, powerful boring through of hard boards (Weber, p. 93).2 Thus reason—and Koestler unfolds reason as calculating rationality in its most Machiavellian garb—requires the willingness to employ sober and rational means to achieve desired ends. In common parlance, the end justifies the means. Against the nostalgia for a politics of decency [End Page 296] and dignity, reason counsels that to make an omelet, you need to break a few eggs.But what lies behind the opposing claim to decency? What is it that pulls us to resist the claim of reason when reason counsels war, torture, or even bureaucratic neutrality? What, to paraphrase Hannah Arendt, is to be said for the eggs? (Arendt, pp. 270–84).3We may invoke conscience, duty, and decency. We might invoke civil and human rights. We condemn realpolitik and affirm a Judeo-Christian world order. In short, we invoke the dignity of man and affirm one's humanity as an inalienable core that cannot be breached. The limitations of such invocations are by now clear. At a time of recurrent genocides, democratically sanctioned torture, and suicide bombings of civilians, the stirring claims of the dignity of mankind ring hollow. Yet the collapse of the Western tradition of dignity does not necessitate the loss of dignity itself. The failure to secure dignity on religious or rationalist grounds need not send us fleeing, our eyes covered in horror and our heads between our legs. What is needed is a confrontation with our situation, one that seeks to comprehend both the impulse to affirm an inviolable core to humanity and our failure to do so.The ambition of Darkness at Noon lies in its bald effort to affirm the truth of human decency even as it recognizes that man's humanity is a bald-faced fiction. When Rubashov teeters on the precipice between reason and decency, his "eye" tooth aches. He rubs his eyeglasses. He steps only on whole squares in the floor, avoiding the cracks. Tooth, glass, and wholeness refer to the problem of the singular "I," an entity so mysterious that Rubashov follows Nietzsche in naming it the "grammatical fiction." What is the "I," the conscience, the self? How is it that the fictional "I" can and must have such an essential role in modern politics? Where, if anywhere, lies the relevance of the "I" for politics?Darkness at Noon is acclaimed as one of the most important books of the twentieth century—it is number eight on the Modern Library's list of the Hundred Best Novels of the twentieth century. Yet, given its enormous impact, its philosophical ruminations, and its political theme, the novel has garnered surprisingly little academic consideration. It is worth asking, therefore, why Darkness at Noon has not been taken seriously by the academic... (shrink)

Benedict de Spinoza was at once the father of the Enlightenment and the last sad guardian of the medieval world. In his brilliant synthesis of geometrical method, religious sentiment, and secular science, he attempted to reconcile the conflicting moral and intellectual demands of his epoch, and to present a vision of humanity as simultaneously bound by necessity and eternally free. Roger Scruton presents a clear and systematic analysis of Spinoza's thought, and shows its relevance to today's intellectual preoccupations.

Embryos, cells, genes, and organisms : reflections on the history of evolutionary developmental biology / Manfred D. Laubichler and Jane Maienschein The organismic systems approach : streamlining the naturalistic agenda / Werner Callebaut, Gerd B. Müller, and Stuart A. Newman Complex traits : genetics, development, and evolution / H. Frederik Nijhout Functional and developmental constraints on life-cycle evolution : an attempt on the architecture of constraints / Gerhard Schlosser Legacies of adaptive development / Roger Sansom Evo-devo meets the mind (...) : toward a developmental evolutionary psychology / Paul E. Griffiths Reproducing entrenchments to scaffold culture : the central role of development in cultural evolution / William C. Wimsatt and James R. Griesemer. (shrink)

Die Idee eines selbständigen Bandes von "Pfander-Studien" entstand nach dem Internationalen Kongreß "Die Münchener Phänomenologie", der an läßlich des hundertsten Geburtstags von Alexander Pfander in München stattfand. Ursprünglich war geplant, die im zweiten Teil des Kongresses im Rahmen einer Arbeitstagung über "Das Werk und die Bedeutung Alexander pfänders" gehaltenen Referate, die bereits vervielfältigt waren, nebst Diskussionsberichten in den vorgesehenen Gesamtband über die Konferenz für die Serie Phaenomenologica einzuschlie­ ßen. Als sich herausstellte, daß der dort verfügbare Raum -für die meisten Beiträge (...) zu knapp bemessen war und nur die abgekürz­ ten Texte ohne Diskussion hätten aufgenommen werden' können, tauchte die Idee eines gesonderten Bandes auf. Sie führte alsbald zur Erwägung neuer Beiträge und sonstiger Hilfen für das Ver­ ständnis des alten und neuen Werkes Pfänders. Von den Kon­ greßbeiträgen war ohnehin der von Karl Schuhmann ftir ein gesondertes selbständiges Buch" Husserl über Pfänder" vorgese­ hen, das inzwischen in der Reihe Phaenomenologica erschienen ist. 1 Der Beitrag von Peter Schwankl "Alexander pfänders Nachlaßtexte über das virtuell Psychische" erschien im Journal 0/ Phenomenological Psychology. 2 Die beiden einleitenden Refe­ rate von Schwankl und Spiegel berg über die damals noch unge­ druckten Nachlaßwerke Philosophie auf phänomenologischer Grundlage und Ethik in kurzer Darstellung konnten nach deren Erscheinen fortbleiben. (shrink)

Does economics hold the key to everything or does the recent financial crisis show that it has failed? This book provides an assessment of modern economics that cuts through the confusion and controversy on this question. Case studies of the creation of new markets, the Russian transition to capitalism, globalization, and money and finance establish that economics has been very successful where problems have been well defined and where the world can be changed to fit the theory, but that it (...) has been less successful in tackling bigger problems. The book then offers a historical perspective on how economists have, since the Second World War, tried to make their subject scientific. It explores the evolving relationship between science and ideology and investigates the place of heterodoxy and dissent within the discipline. (shrink)

‘To translate’ means quite literally ‘to carry across, to bring across,’ that is, ‘to remove from one place to another.’ The questions I want to address in this essay are: To what extent have we been successful in, first, understanding the Chinese philosophical narrative and, then, in ‘carrying it across’ into the western academy? To what extent have we been able to grow and ‘appreciate’ our own philosophical parameters by engaging with this antique tradition? The self-conscious strategy of translation, then, (...) must be to go beyond word-for-word translation and attempt to enable students of Chinese philosophy to read the seminal texts by providing them with a means of developing their own sophisticated understanding of a set of critical Chinese philosophical terms. The premise is that there is no real alternative but to cultivate a nuanced familiarity with the key Chinese vocabulary itself. It is in this effort to take Chinese philosophy on its own terms, then, that we must begin from the interpretive context by taking into account the tradition’s own indigenous presuppositions and its own evolving self-understanding. We must be aware of the ambient, persistent assumptions that have given the Chinese philosophical narrative its unique identity over time. (shrink)

Sixteen essays on Ayn Rand's contribution to economic and business thought question, explore, and extend what makes her writings such a prominent inspiration to businessmen and free-market economists. Most of the contributors agree it is principally her use of a Romanticist literary style, which restored the nineteenth century's idealization of inventors, engineers, and entrepreneurs. Some also believe that she brought philosophic depth to the analysis of business by adding wealth creation to the traditional Aristotelian morality of self-realization. A few credit (...) her invocation of a nonexploitative egoism to oust the image of businessmen as servants of shareholders and customers. (shrink)

Israel Kirzner is to be credited for clarifying and developing the theory of capital and interest set out by Ludwig von Mises and for articulating and defending the pure time preference theory of interest. A revisiting of Mises and his critics suggests that the pure time preference theory is best formulated in terms of economic actions and then applied to the anticipated consequences of those actions. Differences between the Misesian and Knightian reckonings of time preference are to be understood in (...) terms of the contrasting conceptions of a zero time preference. Parallels between the time preference theory of interest and a leisure preference theory of wages are explored. Austrian economics is deemed healthy despite lingering puzzles about its theories of interest and wages.On doit au Professeur Kirzner la clarification et le développement de la théorie du capital et de l’intérêt dans la lignée de Ludwig von Mises et l’articulation et la défense de la théorie de l’intérêt comme étant la préférence pure pour le temps. Une relecture des travaux de Mises et de ses critiques suggère qu la théorie de la préférence pure pour le temps est mieux formulée en termes d’actions économiques et ensuite appliquée aux conséquences anticipées de ces mêmes actions. Les différences entre les acceptions Misessiennes et Knigtienne de la préférence pour le temps doivent être comprises en termes de conceptions différentes d’une préférence nulle pour le temps. Les rapprochements entre la théorie de l’intérêt comme préférence pour le temps et la théorie des salaires comme préférence pour les loisirs sont explorés. L’économie autrichienne est jugée saine en dépit des énigmes persistantes qui entourent ses théories de l’intérêt et des salaires. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Liberation and SpiritualityRoger HaightThese reflections on liberation and spirituality respond to a precise question. There is no better way to begin than in stating it clearly. People committed to action in behalf of liberation need a spirituality. What spirituality does Christianity offer them? The issue is not why Christian spirituality needs to be attentive to the demands of the poor and other victims of discrimination. The reasons why Christian (...) spirituality must be liberationist have been made convincingly over the past forty-five years. It should be taken for granted that Christians are to be concerned with liberation. A slightly different issue is at stake in the question of what spirituality, present in Christianity, is summoned forth when people who are dedicated to the project of liberation turn to Christianity and ask about its spiritual resources. This question comes from a different audience, one made up of those who are not sure that Christianity or religion generally has anything to offer to the commitment to human liberation. In addressing that question the goal is to respond with some clear convictions about what Christianity has to offer and how it may affect the lives of liberationists.Because this has to be done in a short space, the response will appear more like an outline than an argument. But both those familiar with Christianity and those less so will be able to understand the basic elements of the spirituality that is proffered. The presentation moves forward in three parts. The first explores the language of liberation and spirituality. The second and substantive part brings forward four classic witnesses to Christian spirituality and allows each to highlight a particular element of an integral Christian spirituality. And the third emphasizes the dimensions of ultimacy and finality.liberation and spiritualityThe words “liberation” and “spirituality” are familiar to everyone, but they do not bear the same meaning in everyone’s usage. The discussion, then, has to begin with a brief definition of the meaning of these terms as they are used here. These definitions [End Page 135] do not have to be developed at length. What follows simply stipulates aspects of these terms that are crucial for the logic of the position presented here.The term “liberation” is used very broadly because human repression takes many forms. In these reflections “liberation” refers to the process of attaining or assisting others to attain freedom from various obstacles to human flourishing. There can be no doubt that since the nineteenth century social oppression has provided a focal point for understanding liberation. Humanity in the West has gradually become more and more conscious of social and historical conditioning of individual human beings. We have learned that societies are human constructions; that they favor some and neglect, marginalize, and positively subjugate others; that no society has to be the way it is; that it can be changed; that some people encourage and others resist change; and that human beings can have a less or more conscious role in the process. We have the potential to be agents of social liberation. But other forms of liberation need not be excluded from the concept. It does not make any sense to neglect some forms of repressed human freedom in favor of others, even though some forms of human deprivation are more serious than others.One problem with such an open view of liberation is that it seems to give every liberationist concern an equal voice. It may even open a door to competitive interests. It is one thing to say that every human diminishment requires attention, but in a limited economy of human energy, time, and resources we cannot, either as individuals or societies, attend to all problems with equal vigor at the same time. We need some criteria for measuring importance. To this question a scale of values offered by Bernard Lonergan has some relevance. He begins to rank from below in an ascending scale the needs and values that lie open to human commitment.1 The denial of any basic human requirement like food and shelter calls out for liberation. But a scale of values measures relative importance of various human needs and opportunities for freedom’s development... (shrink)

Before they can commit their states to war, leaders who believe that war is necessary must first secure public commitment to collective action and sacrifice. The chief instrument for achieving this...

Reid thought that testimony possesses positive epistemic value. Epistemic autonomy is not necessarily the royal road to truth; nor is credulity a systematic epistemic fault and indeed, it can be an intellectual virtue. Even though the notion of epistemic virtue does not explicitly appear in Reid’s epistemology, it seems inherent to his views that what will give a heteronomous agent exercising the social operations of the mind the best chance to acquire and develop true beliefs is the epistemic virtues that (...) permit her to recognize reliable authorities. This is why it seems to me possible to associate Reid with to the virtue epistemology tradition. (shrink)

The book begins with an overview of globalization, showing how wealth and power are concentrated in the hands of a transnational elite while ever increasing numbers of people are being marginalised. Institutions such as the World Trade Organisation and the International Monetary Fund are intent upon exercising a new hegemony over individuals as the role of the traditional nation state is transformed. At the centre of this power shift is a group of high-tech robber barons who dominate the Information Age (...) and exploit the technologies of globalization for their own narrow interests. The second part of the book explores the rise of the new grass roots oppositional movements around the world. Manifest in such diverse struggles as the uprising of the Zapatistas in Mexico and the battle of Seattle against the World Trade Organisation, this new postmodern politics is "de-centred" and has little interest in the old ideologies that dominated much of the twentieth century. The final section of the book contextualizes postmodern politics by drawing on contemporary examples. The authors discuss the demise of socialist and proto-socialist experiments in Chile, Grenada, Nicaragua and Cuba and the emergence of postmodern movements in Latin America. The final two chapters take a specific look at the Zapatista movement and its significance for revolutionary struggles around the world. (shrink)

Intellectual historians have often remarked that German thought from its earliest beginnings is marked by two major features that distinguish it from the greater part of the remainder of Western European thought. These are, first, the tendency to seek some kind of participatory relationship with nature and the universe conceived in quasi-animistic terms, which represents a kind of reversion to a much older, much more primitive way of conceiving the world and man's place in it, and has led to all (...) kinds of mysticism. It is a strain in the history of German thought which has been brought out very clearly by Lévy-Bruhl and others. (shrink)

Molecular genetic testing has increasingly been incorporated into clinical medicine, and this trend is likely to accelerate in the future. The introduction of genetic testing into medical practice is beginning to collide head on with patents that claim ownership of correlations between human genetic variants and predisposition to disease, response to therapeutic drugs, and susceptibility to pharmacologic side effects. Patent holders or licensees of genes, genetic variants, and their genotype-phenotype correlations are already using the threat of litigation to monopolize genetic (...) tests for important well-known syndromes like Duchenne Muscular Dystrophy and inherited breast and ovarian cancer, in addition to a host of less commonly discussed conditions. (shrink)

1. The Modern Context for a Healing Profession Roger J. Bulger The future of the profession of medicine in America is, at the very least, under serious ...

Levinas is a thinker for the future, concerned with the future. He inverts the priority of the declaration of the French Revolution "Freedom, Equality, Brotherhood", by designating "brotherhood" first among modern European society's most cherished values. Levinas sees brotherhood as the fundamental condition of our shared humanity and as the foundation of freedom and equality. Thus, he presents himself as a Western thinker who sets modern thought on its head and at the same time enriches it. His radical view of (...) the other, responsibility, subjectivity and the Infinite remains a challenge, today more than ever. Calling out to both religious and secular seekers alike, Levinas asks for an alert and critical dialogue of the ethical and metaphysical meaning of our inter-human and social relationships. In this work, a new generation of philosophers, ethicists and theologians embark on a conversation with Levians, with due appreciation for his genius and uninhibitedness in their questioning. The intermediaries in this provocative dialogue are: Hannah Arendt, Henri Bergson, Anders Nygren, Paul Ricoeur and Hans Urs von Balthasar. The following themes are thus treated: - ethics as liberation and redemption beyond the self - time, duration and alterity - freedom, society and politics - desire between eros and agape - 'good enough' parenting and family ethics - conversational processes and pastoral counselling - asymmetry and reciprocity between the self and the other - modern humanism vs. post-modern anti-humanism as an inspiration for a renewed secular humanism - suffering, death and euthanasia - perspectives and boundaries of interreligious dialogue - the (im)possibility of a Christian interpretation of Levinas' Jewish-inspired thought - a new Christian theology of Trinitarian praxis. This volume likewise includes contributions by: Roger Burggraeve, W. Wolf Diedrich, Annemie Dillen, Thomas Folens, Glen Morrison, Marianne Moyaert, Marina Riemslagh, Anya Topolski, Emilie Van Daele, Jean Vanheessen, Sophie Veulemans and Torben Wolfs. In this book Levinas is presented as an 'extra-ordinary' other who awakes into vigilance the conscience of not only the contributors, but the readers as well: one speaks and the other responds differently. (shrink)