Offers an innovative theological look at what family might mean that cuts deeper than current, mostly polarised debates. The book taps literary, artistic and biblical sources and brings them into conversation with family studies from humanities and social science to understand why family is currently a controversial topic.

This volume addresses issues of moral pluralism and polarization by drawing attention to the transcendent character of the good. It probes the history of Christian theology and moral philosophy to investigate the value of this idea and then relates it to contemporary moral issues. The good is transcendent in that it goes beyond concrete goods, things, acts, or individual preferences. It functions as the pole of a compass that helps orient our moral life. This volume explores the critical tension between (...) the transcendent good and its concrete embodiments in the world through concepts like conscience, natural and divine law, virtue, and grace. The chapters are divided into three parts. Part 1 discusses metaphysical issues like the realist nature and the unity of the good in relation to philosophical, naturalist, and theological approaches from Augustine to Iris Murdoch. The chapters in Part 2 explore issues about knowing the transcendent good and doing good, exemplified in the delicate balance between divine command and human virtuousness. Early Protestant theological views prove to be excellent interlocutors for this reflection. Finally, Part 3 focuses on how transcendence is at stake in two heavily debated moral issues of today: euthanasia and the family. The Transcendent Character of the Good will be of interest to scholars and advanced students working in theological ethics, moral philosophy, and the history of ethics. (shrink)

This introduction to the special issue on ‘Ricoeur and the ethics of care’ is not a standard editorial. It provides not only an explanation of the central questions and a first impression of the articles, but also a critical discussion of them by an expert in the field of care ethics, Joan Tronto. After explaining the reasons to bring Ricoeur into dialogue with the ethics of care, and analyzing how the four articles of this special issue shape this dialogue, the (...) authors give the floor to Tronto. She focuses on the central issue at stake: what may be the value of a more abstract, conceptual approach for the ethics of care as a radically practice-oriented way of thinking? She argues that the four contributions too easily frame this value in terms of Ricoeur’s relational anthropology. Instead she points out that if the ethics of care is a kind of practice, it makes sense to think of such practices as necessarily building upon one another, expanding constantly the context and relationships upon which practices are built. In the final section the authors respond to Tronto’s framing of ‘practices all the way up’ by arguing that this approach need not be at odds with one inspired by Ricoeur’s conceptual thinking. Rather the two can be seen as different movements—upwards and downwards—that both contribute constructively to the shaping of the important intermediary zone between the practices and the abstract ideals. (shrink)

Introduction -- Ricœr's project of a philosophical approach to evil via symbols -- Kant's radical evil: an ethical approach to evil -- Evil as foundering: Karl Jaspers' tragic view of evil -- Karl Barth's notion of das Nichtige and the problem of knowing evil -- The end of evil.

Starting point of this article is a tension perceived in postsecular reassessments of religion between a new openness to religion’s meaning and importance and a negative motivation, due to religion’s violent presence. These negative conditions may hinder assessing religion in its fullness and specific character. Further reflection on the right attitude to study religion and a way out of this tension is given by analyzing Paul Ricoeur philosophical approach to religion in The Symbolism of Evil. A detailed investigation of Ricoeur’s (...) text is necessary to find out why he, as a philosopher, turns to religious language for reflecting on what he calls ‘the reality of evil’. The outcome of this study provides a critical perspective for discussing current reassessments of religion, as well as recent debates on the use of the concept of evil. This discussion will focus on the importance of approaching religion as dealing with fundamental existential questions, including when the topic of evil is concerned. Such a deliberate and positive approach to religion does not exclude criticism. A constructive approach to religion like Ricoeur’s seems necessary to really make sense of the ‘postsecular’ perspective as bridging the gap between religious and secular approaches. (shrink)

Current debates on ‘the postsecular’ focus on the alleged new visibility of religion in the public sphere. They overcome earlier neglect or indifference toward religion by acknowledging its importance and cast doubt on traditional binaries between ‘secular’ and ‘religious’. How should systematic theology take up the challenge of these debates? Is ‘the postsecular’ a chance to reconsider religion beyond modernist critiques or should one be critical of too easy celebrations of ‘the return of religion’? As an introduction to a special (...) issue on this theme, this article argues that theology should take it as a chance for new dialogues with unexpected allies, opponents, and critics. This calls for an attitude of openness and a willingness to think anew, without losing one’s roots in a specific orientation. Theology’s contribution can be rethinking core notions from the theory of religions, asking for the specific perspective that religion may introduce and the constructive reinterpretation of – partly forgotten – symbols of religions. After discussing the state of the art in debates on ‘the postsecular’ in the first article, the other contributions of this special issue take up these theological tasks in dialogue with thinkers like Richard Kearney, Jean-Luc Nancy, and Paul Ricoeur. (shrink)

In this contribution, I take Nicholas Adams’ discussion of the paradox of ethics as an occasion to further explore our present moral situation and the possibilities of ethics in it. This situation is characterised by pluralism of moral views, which gives rise to relativist and cynical reactions as well as to strong, polarising expressions. These tendencies feed a suspicion towards ethical reflection. In light of the paradox of ethics as discussed by Adams this may seem justified. I will argue, however, (...) for a more constructive role for ethics. This can be elaborated by focusing on the transcendent character of the good, which is implied in the paradox. I will explore this transcendent character by turning to a Christian perspective on morality that elaborates this transcendence in a specific constructive way. From this perspective, the experience of the loss of self-evidence around which the paradox of ethics revolves may be seen as beneficial. It opens human beings to a transcendent good to which they can entrust themselves for a renewal of life. Thus, the good can be seen as something that makes an appeal to us that can liberate to a love that transcends doing good as a human project. (shrink)

In this article I reconsider Ricoeur’s early philosophical anthropology in Fallible Man by probing its force in a current discussion on anthropology in the ethics of care. This discussion shows similarities with the intentions behind Ricoeur’s project. They are both dissatisfied with existing philosophical conceptions of human beings, in particular with their objectifying and fixing character. However, the ethics of care is a practice oriented approach while Ricoeur’s is an abstract philosophical one. In this article I will examine whether Ricoeur’s (...) philosophical approach may be of value for such a practical approach. For this purpose I analyse three aspects of Ricoeur’s approach that seem to be akin to the ethics of care: his ‘passion for the possible’ that inspires a critique of objectification; his methodological reflections that highlight the relation between philosophy and the pre-philosophical; and fragility as central anthropological category. Taking into account these aspects will give rise to the critical question of whether the anthropology in the ‘weak’ sense in which it is present in the ethics of care is able to account for the risk of objectification. Discovering the importance of this criticism reveals the relevance and topical interest of Ricoeur’s approach also for current practice-oriented philosophical reflection. (shrink)

This Special Issue questions a basic assumption in thinking about morality: the idea that the explicit articulation of moral commitments that usually remain implicit is the basis par excellence for dialogue and rapprochement between people of opposing views. Nicholas Adams shows in the main article of this Special Issue that there is a paradox behind this assumption concerning ethics itself: articulating moral commitments may end up undermining them. It inherently stands in tension with forms of life as people actually inhabit (...) them. Adams associates this basic paradox of ethics with the problem of forced articulation in particular discursive regimes, such as interreligious dialogue. The practice of Scriptural Reasoning is introduced as an alternative mode of dialogue that is less vulnerable to the distortions of articulation. The five response articles (by Petruschka Schaafsma, Ariën Voogt, Rob Compaijen, Dominique Gosewisch, and Sophia Höff) address aspects of Adams’ challenge to articulation in relation to morality, rather than the setting of interreligious engagement. They point out the value of articulation in spite of its inherent imperfection, or constructively elaborate on how to deal with the paradox of ethics as analyzed by Adams. Finally, Adams responds by addressing the concerns of these replies. (shrink)

Images and Power: Rock Art and Ethics addresses the distinctive ways in which ethical considerations pertain to rock art research within the larger context of the archaeological ethical debate. Marks on stone, with their social and religious implications, give rise to distinctive ethical concerns within the scholarly enterprise as different perceptions between scholars and Native Americans are encountered in regard to worldviews, concepts of space, time, and in the interpretation of the imagery itself. This discourse addresses issues such as the (...) conflicting paradigms of oral traditions and archaeological veracity, differing ideas about landscapes in which rock art occurs, the intrusion of "desired knowledge", and how the past may be robbed by changing interpretations and values on both sides. Case studies are presented in regard to shamanism and war-related imagery. Also addressed are issues surrounding questions of art, aesthetics, and appropriation of imagery by outsiders. Overall, this discourse attempts to clarify points of contention between Euro-American scholars and Native Americans so that we can better recognize the origins of differences and thus promote better mutual understanding in these endeavors."--Publisher's website. (shrink)

Once intent on being good to people, Jane Addams later dedicated herself to the idea of being good with people, establishing mutually-responsive and reciprocal relationships with those she served at Hull House. The essays in Jane Addams in the Classroom explore how Addams's life, work, and philosophy provide invaluable lessons for teachers seeking connection with their students. Balancing theoretical and practical considerations, the collection examines Addams's emphasis on listening to and learning from those around her and encourages contemporary educators to (...) connect with students through innovative projects and teaching methods. In the first essays, Addams scholars lay out how her narratives drew on experience, history, and story to explicate theories she intended as guides to practice. Six teacher-scholars then establish Addams's ongoing relevance by connecting her principles to exciting events in their own classrooms. An examination of the Jane Addams Children's Book Award and a fictional essay on Addams's work and ideas round out the volume. Accessible and wide-ranging, Jane Addams in the Classroom offers inspiration for educators while adding to the ongoing reconsideration of Addams's contributions to American thought. (shrink)

Trolling—the online exploitation of website, chat, or game mechanics at another user's expense—can and does take place all over cyberspace. It can take myriad forms, as well—some verbal, like trash-talking an opponent in a game, and some silent, like refusing to include a new player in a team effort during an in-game quest. However, despite this variety, there are few to no studies comparing the effects of these differing trolling types on victims. In addition, no study has yet taken into (...) account users' offline cultural context and norms into the trolling victim experience. To fill this gap in the literature, the present study put participants from three culturally-distinct countries—Pakistan, Taiwan, and the Netherlands—in a simulated trolling interaction using the Cyberball game. Participants were either flamed or ostracized by a member of their own cultural group or a minority member, and the participants' emotional responses, behavioral intentions toward the other players, and messages sent during the game were taken as indicators of their response to the trolling. Results showed that our Taiwanese sample used the most reactive aggression when trolled and our Dutch sample was the most passive. In addition, ostracism generally produced the desire to repair relationships, irrespective of cultural context, and perpetrator culture only produced an effect in the behavioral intentions of our Pakistani sample. Overall, it would appear that online and offline culture interact to produce the variety of responses to trolling seen in extant literature. Additional implications for future research into computer-mediated communication and online aggression are also discussed. (shrink)

After explaining the well-known two-envelope paradox by indicating the fallacy involved, we consider the two-envelope problem of evaluating the factual information provided to us in the form of the value contained by the envelope chosen first. We try to provide a synthesis of contributions from economy, psychology, logic, probability theory (in the form of Bayesian statistics), mathematical statistics (in the form of a decision-theoretic approach) and game theory. We conclude that the two-envelope problem does not allow a satisfactory solution. An (...) interpretation is made for statistical science at large. (shrink)

I am grateful for the five thoughtful and generous responses by Petruschka Schaafsma, Ariën Voogt, Sophia Höff, Dominique Gosewisch, and Rob Compaijen. I propose to summarise their responses and to...