But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables Him to subject all things to Himself, will transform our lowly bodies to be like His glorious body. – Philippians 3:20–21.

The development of Barth's ethics from the First Epistle to the Romans to Church Dogmatics I/1 -- The ethics of the doctrine of God in Church Dogmatics II/2 -- The ethics of the doctrine of creation in Church Dogmatics III/4 -- The foundations of ethics in the doctrine of reconciliation in Church Dogmatics IV -- Perspectives: responsibility and faith in the Triune God.

_ Source: _Volume 9, Issue 2, pp 284 - 305 Despite the ubiquity of contemporary debate in learned and popular cultures concerning the place of the cosmopolitan and cosmopolitanism, the historical background to this peculiarly Western vision of world unity remains understudied and virtually unknown. This is particularly the case, rather surprisingly, for the early modern period, when the term “cosmopolite” reappeared in European vocabularies for the first time since antiquity. It is during this period, however, that the most significant, (...) enduring and problematic features of the cosmopolitan concept are articulated, particularly in those conceptions of world community which drew on Pauline notions of heavenly citizenship. Employing a modified Begriffsgeschichtliche approach, this article utilizes several case studies of cosmopolitan thought from the sixteenth and seventeenth centuries – including Erasmus, Guillaume Postel, Johann Valentin Andreae and others – in order to critique the history of the concept of the cosmopolitan. This essay argues, on the basis of this evidence, that there is an aporia which is constitutive of cosmopolitan concept, and which impacts on all attempts to understand, analyse and apply the category from antiquity to the present. Namely, although the cosmopolitan ideal is a peculiarly Western mythology which has always possessed a patina of benevolent inclusivity, it is contingent on establishing boundaries and establishing exclusivity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Commonwealth of Hope: Augustine’s Political Thought by Michael LAMBMichael J. S. BrunoLAMB, Michael. A Commonwealth of Hope: Augustine’s Political Thought. Princeton, N.J.: Princeton University Press, 2022. xiii + 431 pp. Cloth, $39.95In his comprehensive study of Augustinian hope, Michael Lamb seeks to provide a corrective to the common characterization, especially promoted in the last century, of Augustine as politically and socially pessimistic. Lamb asserts that Augustine’s work (...) leads us, rather, to a “realistic hope,” as he argues for a more “hopeful, this-worldly” reading of the Doctor of Grace. After tracing the path of contemporary Augustinian interpretation, Lamb begins an interdisciplinary study of Augustine’s understanding of hope, which he argues allows us to understand how Augustine “advocated and modeled engagement in public life,” as “bishop, theologian, and citizen.”In part 1, “The Virtue of Hope,” Lamb systematically discusses Augustine’s understanding of virtue, and the relationship within his theology of the theological virtues. In chapter 1, Lamb utilizes the Enchiridion to explore Augustine’s understanding of the objects and grounds of hope, as “the orientation of will” toward objects that “engage our desire and spark an affective movement for union with what we love.” In chapter 2, Lamb explores hope’s integral connection to love and integrally captures key concepts in Augustine’s thought, particularly the consequences of the Fall in human pride, the presence of the libido dominandi, and the often-discussed debate of uti-frui, noting that Augustine is fundamentally concerned with love being rightly ordered. In chapter 3, he responds to the criticism of Augustine’s hope as “otherworldly,” explaining how Augustine does not dismiss temporal goods but, rather, “chastens disordered desires for them.” Lamb also makes clear that Augustine “challenges the either/or dualism” that locates [End Page 154] eternal goods in a purely transcendent realm. In chapter 4, Lamb analyzes the grounds of faith and its objects, outlining Augustine’s treatment of faith’s relation to both authority and neighbor, who for Augustine must be included as an object of faith. In chapter 5, relying on Augustine’s Confessions, Lamb underscores the condemnation of Pelagianism while demonstrating that similar to love, we might hope in neighbors as “a way to hope in the invisible God.” He also examines the epistemological challenges presented by the vices of presumption and despair, noting how for Augustine “a deficient or disordered faith leads to disordered hope.”Part 2 of Lamb’s work turns to Augustine’s rhetoric and how Augustine’s pedagogical concerns undergird both his sermons and other works, especially the often-cited City of God. In chapter 6, Lamb notes the need within political interpretations of Augustine for a greater grasp of “his rhetorical and pedagogical purposes,” especially his moral teaching offered to a wide and diverse audience both in his preaching and letters. In chapter 7, Lamb turns to City of God, noting its aim as both instruction and encouragement, and confronts the limits of the binary view of optimism and pessimism as “anachronistic and conceptually confining.” Lamb, on the contrary, posits a “more capacious triad of presumption, hope, and despair” as capturing the true “posture” of Augustine’s City of God, especially book 22.In part 3, Lamb focuses on the place of political goods as objects of hope within Augustine’s thought. Chapter 8 focuses on the political implications of Augustine’s eschatology and ecclesiology and, through engagement with numerous interpreters, examines Augustine’s saeculum as “a passing age in which members of both cities—earthly and heavenly—share proximate goods and build a common life together.” In chapter 9, Augustine’s epistolary is examined in order to demonstrate that, while “fulfilling his duties and embodying active citizenship, [Augustine] did not make an idol of politics or see it as the ultimate source of salvation.” In chapter 10, Lamb proposes an alternative account to the “antipolitical, otherworldly exclusivist” Augustine, namely, an Augustine who both is slow to judge the virtue and vice of others and acknowledges “some form of genuine, if incomplete, virtue in those without faith.” In this chapter, Lamb’s nuances of Augustine’s understanding of “true virtue” are well grounded... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hannah Arendt and Theology by John KiessGregory WilliamsHannah Arendt and Theology John Kiess NEW YORK: BLOOMSBURY T&T CLARK, 2016. XI 1 249 PP. $21.99Of the great secular Jewish thinkers of the mid-twentieth century, none has occasioned quite so much recent attention among Christian theologians as Hannah Arendt. Arendt's popularity is due to a number of factors, not least of which is the ongoing revival of Augustine's thought in (...) political theology, and it is unlikely to subside any time soon. This is why John Kiess's most recent volume, Hannah Arendt and Theology, is of importance to the field of Christian ethics.After providing an intellectual biography of Arendt, the bulk of Kiess's text is devoted to the key loci that theological authors have highlighted in her work, [End Page 210] specifically her concepts of evil, citizenship, action, and thinking. In writing about each of these, Kiess articulates the ways in which theologians have underestimated Arendt. For example, in defending Arendt vis-à-vis Eric Gregory, Kiess argues that "Arendt points to a kind of love that Augustine appears to have overlooked, one which, if falling short of the love of God and neighbor, reaches higher than the love of self to the good of what is common to all" (121).At the same time, Kiess also points out the places where Arendt underestimates Christian theology. Possibly his biggest critique is that, in arguing that the evils of totalitarianism not only transcend but completely "break" traditional definitions of evil, Arendt assumes tradition to be a static article passed on intact from one generation to the next. Against this view, Kiess holds up Alasdair MacIntyre's definition of a tradition as an ongoing argument and shows how Arendt's efforts actually demonstrate the way traditions operate dynamically in contexts of ongoing crisis.Both of these examples also point to broader metaethical questions. In particular, Kiess's statement that Augustine "overlooked" the existence of a nonsalvific love that still rises above the level of the lust for domination that constitutes the telos of the earthly city, or even the love of human glory that gives rise to its greatest virtues, seems to elide the fact that neither Augustine nor his contemporary interpreters have simply forgotten about such a possibility; rather, a chief insight of Augustinian political thought is to deny it. This is precisely why Augustine, as Kiess notes, "longed for a more transformative founding" than Arendt does in her stress on human natality (178). Kiess, it seems, wants to have it both ways on this point. Either the loves of the earthly city can amount to something more than an ethics domination or glory, in which case Augustine's doubts about the founding of political entities based on those loves is overly pessimistic, or the loves and the goods of the earthly and heavenly cities are incommensurable, in which case Arendt's amor mundi, however noble its outcomes, is not immune to the degradations of the earthly city as a whole and must be regarded as one more penultimate earthly virtue.This brings us back to the question of tradition. For all his emphasis on how Arendt exemplifies the dynamism and responsiveness of traditions, Kiess never actually specifies to which tradition Arendt belonged. To put it bluntly, he does not treat it as relevant that Arendt was not a Christian. While she is an extensive and extremely helpful commentator on the Christian theological tradition, she wrote as a critic and an outsider. We can expect certain basic differences between Arendt and her Christian interlocutors to remain irresolvable because that is the nature of interreligious difference. That does not mean, however, that dialogue is not fruitful, and it is because of this that Kiess's text is, and is likely to remain, extremely generative. [End Page 211]Gregory WilliamsDuke UniversityCopyright © 2017 Society of Christian Ethics... (shrink)

"Case notes." Ethos: Official Publication of the Law Society of the Australian Capital Territory, (198), pp. 35–36.

In this chapter, we take stock of existing critiques of contemporary migration research and bring these debates into contact with ongoing debates among decolonial scholars and in feminist social epistemology. We illustrate how the ethical and epistemic concerns voiced by migration scholars in regard to the socio-epistemic functioning of their field can be understood using the conceptual apparatus that has been developed around the notions of epistemic injustice and oppression. In so doing, we illustrate the relevance and usefulness of both (...) feminist social epistemology and of decolonial theory for theorising the socio-epistemic challenges that migration scholars face. The conceptual framework of epistemic injustice and oppression not only offers clarity in what is at stake within migration studies both ethically and epistemically, but also elucidates moral and epistemic reasons for why these issues should be addressed. This framework both calls attention to issues of undue epistemic marginalisation, and centres these issues as a core concern as migration scholars critically reflect upon the knowledge production and dissemination practices of their field. Understanding the processes through which this happens, rather than just the epistemic outcomes, can help us to identify ways to address the structural inequalities with which the production of migration knowledge is often associated. (shrink)

Abstract:This paper suggests that different styles of leadership arouse different sorts of normative motivation among followers, and these diverse motivational sources in turn are associated with different forms of participant contribution to organizational success. Three interrelated clusters of leadership styles, normative motivation of followers, and organizational citizenship behavior are described. Leadership that appeals exclusively to followers’ self-interests is associated with preconventional moral development and dependable task performance. Leadership styles focusing on interpersonal relationships and social networks are associated with followers’ (...) conventional moral development and work group collaboration. Transforming leadership that both models and nurtures servant leadership abilities is associated with post-conventional moral development and responsible participation in organizational governance. (shrink)

Temporary migration raises two different challenges. The first is whether territorial democracies can integrate temporary migrants as equal citizens; the second is whether transnationally mobile societies can be organized democratically as communities of equal citizens. Considering both questions within a single analytical framework will reveal a dilemma: on the one hand, liberals have good reasons to promote the expansion of categories of free-moving citizens as the most effective and normatively attractive response to the problem of partial citizenship for temporary (...) migrants; yet, on the other hand, if free movement rights were actually used by too many, this might fatally undermine the sustainability of intergenerational and territorial democratic polities. (shrink)

These two volumes consist of a critical edition and English translation of the two earliest known Armenian sets of scholia on the Heavenly Hierarchy of Dionysius the Areopagite. Composed in the monastic schools of Erznka in the late thirteenth century, these scholia provide significant insight into how the Heavenly Hierarchy in particular, and Armenian translations of Greek texts in general, were understood by Armenian scholars in the Middle Ages. This editio princeps of the scholia represents a rare critical (...) edition of a native Armenian composition from the medieval period. In addition to the text and translation, these volumes include a textual commentary as well as a critical collation and English translation of a number of scholia from the Armenian version of the Greek scholia on the Heavenly Hierarchy. (shrink)

Drawing on modern physics and ancient metaphysics, Stephen H. Webb constructs a philosophy of Christian materialism based on the unity of matter and spirit in the incarnation.

The concept of heterotopia challenges political theory, which has often focused on utopic thinking. Foucault describes a heterotopia as a heterogenous space that juxtaposes in a single real place several spaces, several sites that are in themselves incompatible. Streets, squares and parks form heterotopias when their utopic purity as public space is juxtaposed with the private spaces created by the cardboard boxes and other temporary shelters of homeless people. Since citizenship has traditionally been thought of as participation in a (...) democratic public sphere, how do heterotopias of homelessness challenge the ideas about citizenship? Based on narrative research with homeless people in Poland, I show how the homeless conceive of their marginality. Their participation or non-participation in democracy is not hidden but, on the contrary, very visible in public spaces where they are included as excluded. (shrink)

이 글은 율곡의 공공성 리더십 정신을 그 이념과 천리(天理) 구현의 정치 및 언론소통 의 문제를 중심으로 검토한 것이다. 이 글의 내용은 대체로 다음과 같다. (1) 율곡의 공공성 리더십의 이념은 성리학적인 보편적 천리의 구현에 있다고 말할 수 있다. 율곡에게서 성인은 이 보편적 천리를 구현한 인간으로서, 공공성 리더십이 성공을 거두기 위해서는 현실군주가 성인이 되지 않으면 안 된다. 그런데 성인이란 ‘수기치인’을 자신의 임무로 받아들여야 하는 존재이다. 그런데 아직 성인이 되지 못한 현실군주는 자기 자신을 닦는 공부에 게을러서는 안 된다. 이러한 점 때문에 율곡은 군주에게 (...) 철저한 자기 절제를 요청하며 도덕적 책무를 부여함으로써 공공성 리더십의 필요성을 각인시킨다. (2) 율곡은 공공성 리더십을 실현하는 궁극목표로 천치(天治), 즉 천리 구현의 정치를 제창한다. 그것은 사랑을 실천하는 어진 정치(仁政)를 구현하는 것으로서, 이기심을 배제 한 공공성 확보를 실현하는 정치이다. 이른바 동양적 왕도정치를 현실화하는 것이 천리 구 현의 정치라고 할 수 있다. 이러한 정치를 구현하기 위해서 군주는 자애 또는 인이라고 표 현되는 사랑을 비롯한 검약, 겸허의 정신을 적극 실천하지 않으면 안 된다. (3) 율곡은 언론소통 문제의 공공성 리더십에 관해 주목한다. 이와 관련하여 율곡은 ‘국시(國是)’와 ‘공론(公論)’을 제창한다. 이들은 공공성을 담보한 언론이다. 공론은 모든 사 람이 옳다고 하는 의론인데, 이것의 소재는 국시에 있다고 한다. 이러한 규정은 다분히 유 학적 보편 인심론에 근거를 둔 것임을 알 수 있다. 유학적 보편 인심론은 천리에 맞닿아 있다. 이러한 점에서 율곡의 언론소통 문제는 천리 구현의 정치와 밀접하게 연관되어 있음 이 확인된다. 결과적으로 천리가 구현된 언론은 투명하고 개방적일 수밖에 없다. 그 결과 자연스런 소통이 가능하다. 율곡은 공공성에 기초한 이러한 언론소통을 제안한 것이다. (shrink)

The present volume is the unpremeditated dividend of an all-day symposium on The Heavenly City held at Colgate University, Hamilton, New York, October 13, 1956.

A renewed approach to democratic ethics is needed, one that takes into consideration the management of complexity and memory in a global world. The expansion of democratic ethics for the stewardship of a postnational, postmetaphysical, and postsecular world is the object of this book. It takes as its point of departure current proposals for global democratic justice, but extends these by incorporating contemporary European ideas on border and existential ethics. The privilege of democratic citizenship includes our conscious involvement with (...) our historical destinies, and with others whom we inevitably encounter on our journey of contemporary politics. A post-heroic approach to democratic ethics, one which takes violence and injustice seriously, yet understands the constraints posed on us as historical beings, is necessary. The practices of civility, such as they arise from a normative democratic universe and the ever-increasing role of civil society, can be harnessed for a transborder ethics. The examination of a contemporary democratic anthropology that includes a phenomenology of violence further clarifies the importance of intersubjective processes of encounter, dialogue, and recognition. (shrink)

BackgroundThere is a growing interest in using cognitive–behavioural therapy (CBT) with people who have Asperger syndrome and comorbid mental health problems.AimsTo examine whether modified group CBT for clinically significant anxiety in an Asperger syndrome population is feasible and likely to be efficacious.MethodUsing a randomised assessor-blind trial, 52 individuals with Asperger syndrome were randomised into a treatment arm or a waiting-list control arm. After 24 weeks, those in the waiting-list control arm received treatment, while those initially randomised to treatment were followed (...) up for 24 weeks.ResultsThe conversion rate for this trial was high (1.6:1), while attrition was 13%. After 24 weeks, there was no significant difference between those randomised to the treatment arm compared with those randomised to the waiting-list control arm on the primary outcome measure, the Hamilton Rating Scale for Anxiety.ConclusionsTrials of psychological therapies with this population are feasible. Larger definitive trials are now needed. (shrink)

In this paper, we investigate the trust-based mechanisms underlying the relationship between ethical leadership and followers’ organisational citizenship behaviours (OCBs). Based on three-wave survey data obtained from 184 employees and their supervisors, we find that ethical leadership leads to higher levels of both affective and cognitive trust. In addition, we find support for a three-path mediational model, where cognitive trust and affective trust, in turn, mediate the relationship between ethical leadership and follower OCBs. That is to say, we found (...) that ethical leadership leads to the development of cognitive trust, which subsequently influences the development of affective trust. Affective trust, in turn, induces followers to exhibit OCBs as a means of reciprocating the leader’s favourable behaviour. Our findings suggest that both affective and cognitive trust plays an important role in the social exchange processes that underlie the relationship between ethical leadership and the discretionary behaviour of followers. (shrink)

States combine the routine refusal of citizenship to migrants with policies that grant newborns of citizens (or residents) full membership of society without questions asked. This paper asks what, if anything, can justify this differential treatment of the two types of newcomers. It explores arguments for differential treatment based on the differential environmental impact, different impact on the (political) culture of the society in question and differences between the positions of the newcomers themselves. I conclude that, although some justification (...) for differential treatment exists, the case for it is weaker than one may expect and the grounds on which it can be justified are surprising and problematic. (shrink)

Generative AI technologies have the potential to be socially and politically transformative. In this paper, we focus on exploring the potential impacts that Generative AI could have on the functioning of our democracies and the nature of citizenship. We do so by drawing on accounts of deliberative democracy and the deliberative virtues associated with it, as well as the reciprocal impacts that social media and Generative AI will have on each other and the broader information landscape. Drawing on this (...) background theory, we outline some of the key positive and negative impacts that Generative AI is likely to have on democratic citizenship. The political significance of these impacts suggests the need for further regulation. (shrink)

At Peristephanon 2.549-560, Prudentius depicts St. Laurence as consul in a heavenly Rome. This extraordinary passage achieves two purposes. First, it links the celebration of Rome’s conversion to the concluding prayer. By looking toward the martyr in heavenly glory, Prudentius can make his prayer heard despite his separation from the martyr’s body. Laurence’s exaltation also qualifies aristocratic ambitions. Prudentius glories in the Senate’s conversion, but senatorial lifestyles were at odds with his ideals (as Laurence’s denunciation of the rich (...) underscores). By putting Laurence at the apex of the afterlife for which both senators and ascetics longed, Prudentius can rejoice in the conversion of Rome’s élite and still maintain the superiority of ascetical to worldly lifestyles. (shrink)

A multidimensional measure of ethical culture was examined for its relationship to person–organization fit, ethical intent and organizational citizenship behavior, using a sample of 525 employees from the financial industry in Spain. As hypothesized, relative to studies using unidimensional assessments, our measure of EC was more strongly related to ethical intent and organizational citizenship. Also, significant differences were found in the degree to which each the EC dimensions related to both ethical intent and OCB. Finally, in a first (...) for the literature, we demonstrated the important role of overall P–O fit in connection with EC, ethical intent, and organizational citizenship. Specifically, as hypothesized, P–O fit moderated positively the association between EC and ethical intent, but mediated the EC–OCB relationship. (shrink)

This paper draws a correlation between the experience of consumerism portrayed in the critique of Alexander and Baudrillard and in the theory of plenitude derived from Renaissance literature. It draws parallels between features of the modern and antique sensibilities. It suggests that the e-commerce practitioner manipulates a modern economy informed by a cosmology which depicts imagery capable of interpretation in terms of conceptions derived from archaic themes. These are drawn from the High Renaissance and relate to Neoplatonism which is in (...) turn linked to Renaissance occult philosophy. Ecommerce metaphors display these aspects; and thereby both hook into, and valorise — rendering liminal — the experiential dimension of the consumer, and its incipient tensions between desire anticipated and that achieved. The article suggests how the populist magic of consumerism is not only facilitated by e-commerce but how that magic arose at a pre-modern, intellectualist level. From a philosophical perspective, readers will note the inter-relationship of earlier bodies of thought to contemporary management theories of e-commerce. Academics or practitioners interested in e-commerce or e-business are offered a fresh and radical interpretative perspective on these areas, which expresses a novel role for metaphor in terms of linking features of pre-modern and modern conceptions of reality, aslant the subjective absorption of figurative images of a textual derivation. (shrink)

The Church of Jesus Christ of Latter-day Saints affirms the existence of a divine woman, a Heavenly Mother as a companion to a Heavenly Father. Feminist philosophers of religion have argued for the importance of a divine feminine as a challenge to patriarchal religion, yet the Heavenly Mother tradition has not created an egalitarian religion in Mormonism. Mormon feminists have charged that relative silence about this teaching is a primary cause of this discrepancy. This paper explores the (...) performative dynamics of speech and silence and their relationship to presence and absence in a feminist analysis of power. (shrink)

Many scholars in the area of citizenship education take deliberative approaches to democracy, especially as put forward by John Rawls, as their point of departure. From there, they explore how students’ capacity for political and/or moral reasoning can be fostered. Recent work by political theorist Chantal Mouffe, however, questions some of the central tenets of deliberative conceptions of democracy. In the paper I first explain the central differences between Mouffe’s and Rawls’s conceptions of democracy and politics. To this end (...) I take Eamonn Callan’s Creating Citizens as an example of Rawlsian political education and focus on the role of conflict and disagreement in his account. I then address three areas in which political education would need to change if it were to accept Mouffe’s critiques of deliberative approaches to democracy and her proposal for an agonistic public sphere. The first area is the education of political emotions; the second is fostering an understanding of the difference between the moral and the political; the third is developing an awareness of the historical and contemporary political projects of the “left” and “right.” I propose that a radical democratic citizenship education would be an education of political adversaries. (shrink)

While corporate social responsibility (CSR) is expected to benefit the firm and attract employees, few have examined the effects of CSR on employees outside of work. Extending the organizational citizenship literature, we conceptualize employee engagement in CSR at work and outside of work as a form of “societal citizenship behavior.” Across two studies of working adults, we examine the relationship between identification with an employer that engages in CSR and different forms of employee societal citizenship behaviors (e.g., (...) donations, volunteering) outside of work. In Study 1 (N = 430 employees), we focus upon CSR donation programs and find that identification with an employer that engages in CSR and participating in employer CSR donation programs affect employee citizenship behavior (donations) outside of work. In Study 2 (N = 285 employees), we examine a broader set of citizenship behaviors inside and outside of work and find the relationships hold. Identification with an employer that engages in CSR relates positively to citizenship behavior at work and outside of work. In total, our study results suggest that employer CSR affects employee citizenship behaviors outside of work. We end with directions for future research. (shrink)

Neoclassical and Austrian/evolutionary economic paradigms have different implications for integrating corporate social responsibility (corporate citizenship) and competitive strategy. porter's "Five Forces" model implicitly rests on neoclassical theory of the firm and is not easily reconciled with corporate social responsibility. Resource-based models of competitive strategy do not explicitly embrace a particular economic paradigm, but to the extent their conceptualization rests on neoclassical assumptions such as imperfect factor markets and profits as rents, these models also imply a trade-off between competitive advantage (...) and corporate social responsibility. Differences in Austrian/evolutionary economic model's assumptions about equilibrium, profits, and other economic concepts allow this paradigm to embrace alternative views of strategy such as the activities or dynamic capabilities views. These alternative views of strategy focus on learning and adaptation; they align more easily with corporate social responsibility. In practice this alignment comes about because social engagement facilitates the learning and adaptation that are a source of competitive advantage. Among the many business arguments for CSR such as improved employee morale/productivity or brand differentiation, this view prioritizes innovation. (shrink)