The poetry and journalistic essays of Katherine Tillman often appeared in publications sponsored by the American Methodist church. Collected together for the first time, her works speak to the struggles and triumphs of African-American women.

Ciudad Cayalá in Guatemala brands itself as the country’s first private city. I turn to Hannah Arendt to show how and why Cayalá does not and cannot provide the space of appearance she argues is needed to support the possibility of political action. I show how Arendt provides two apparently distinct phenomenological accounts in The Human Condition—one historically-oriented and the other politically-oriented—that articulate how Cayalá fails in its aspiration to privatize the political. Yet the apparent divergence between her accounts raises (...) concern about her relevance for liberatory feminist projects. To demonstrate how and why Arendt’s political phenomenology is aligned with certain feminist aims, I also generate a Cayaláian reading of Arendt to demonstrate the coherence of her two phenomenological accounts through interpreting her thinking by way of Cayalá’s architecture. This article enacts a dialogue between Arendt and Cayalá, mediated by feminist and architectural theory, concerning why efforts toward the privatization of cities will fail. (shrink)

In the 1920s and 30s, Heidegger developed three explicit readings of Plato’s Phaedrus. These readings emphasize different dimensions of Plato’s dialogue and, at times, seem even to contradict one another. Though Heidegger pursues quite different interpretations of the dialogue, he remains steadfast in praising this Platonic dialogue above all others. I argue that these explicit readings provide fertile ground for reconsidering Heidegger’s engagement with Plato and not just with Platonism. I further develop an argument that a fourth, implicit reading of (...) Phaedrus can be found in Heidegger’s own dialogical text from the late 1940s, “das abendländische Gespräch”. I suggest that it is in this conversational text, where Plato’s name is never once mentioned, that Heidegger manages his most authentic engagement with the Platonic dialogue and with Plato himself. (shrink)

Policy officials often assert that the U.S. has the best health care system in the world, but a recent scorecard on U.S. health system performance finds that the U.S. achieves a score of only 65 out of a possible 100 points on key indicators of performance in five key domains: healthy lives, access, quality, equity, and efficiency, where 100 represents the best achieved performance in other countries or within the U.S. The U.S. should aim higher by adopting a set of (...) policies that will extend affordable health insurance to all; align financial incentives for health care providers to enhance value and achieve savings; organize the health care system around the patient to ensure that care is accessible and coordinated; meet and raise benchmarks for high-quality, efficient care; and ensure accountable national leadership and public-private collaboration. The incoming president and Congress should aspire to have the best health system in the world — not just assert it — and can do so by learning from examples of excellence within the U.S. and abroad. (shrink)

On the eve of the presidential inauguration, the U.S. health system faces rising costs of care, growing numbers of uninsured, wide variations in quality of care, and mounting public dissatisfaction. Despite spending more on health care than any other country, a recent Commonwealth Fund Commission on a High Performance Health Care System National Scorecard reports that the United States is lagging far behind other major industrialized countries — all of which provide universal health insurance — in five key domains: healthy (...) lives, access, quality, equity, and efficiency. U.S. national performance is well below benchmarks of top performance set by other countries or high performing states, hospitals, or health plans within the United States, with broad disparities in experience depending on geographic location, income, race/ethnicity, and insurance coverage. National leadership is required to manage the growing health care crisis in the United States and improve care for all Americans. (shrink)

Between 1944 and 1954, Heidegger wrote five dialogues – or conversations – that stage philosophical discussions. I argue these texts develop a yet unacknowledged Heideggerian pedagogy of conversation. From the characters he conjures to the topics of their discussions, Heidegger underscores the importance of teaching and learning differently in each conversation and shapes his own pedagogical sensibility. Each text uniquely elaborates a particular element of his pedagogy, including the importance of attending to attunement, making mistakes, coming together in community, poetic (...) interpretation, and the dangers of conversational language itself. Only in reading the conversations together does Heidegger’s conversational pedagogy emerge. Above all, the teacher must resist assuming an authoritative role with her students; the Heideggerian teacher must learn to silently gesture toward the locale of the question-worthy by preserving its alterity. (shrink)

Dialogue, as a philosophical form, enables the exploration of the conditions, limits, and consequences of understanding arguments. Two philosophers who undertook to write dialogues—Plato and Heidegger—feature moments in philosophical conversation in which understanding, on its own, fails to convince an interlocutor of an argument. In this article, I examine the philosophical stakes of the collisions which unfold in Plato’s Gorgias, between Socrates and Callicles, and in Heidegger’s “Triadic Conversation,” between the Guide and the Scientist. Plato’s Socrates is ostensibly unsuccessful in (...) persuading Callicles to adopt his position while Heidegger’s Guide is able to support the Scientist in learning a new way of thinking. I argue that it is Heidegger’s attention to feeling as a philosophically significant phenomenon which can overcome trans-rational resistance which may persist even after truth has been determined. (shrink)

This article explores how the intellectual and spiritual sensibilities of the French Catholic literary critic, Charles Du Bos (1882-1939), provide an insight into the construction of a particular "third-way" Catholic intellectual form of engagement during the interwar period. It is argued that the intellectual disposition underpinning Du Bos's third way rests fundamentally upon an accommodation of the "tragic." The evolving concept of tragedy in Du Bos's life and thought, before his conversion to Catholicism and beyond, facilitates his embrace of an (...) "ethic of responsibility," which is deployed in his third-way politico-ethical position on the Munich crisis of 1938. (shrink)

La parution de ce livre a coïncidé exactement avec les premières ordinations de femmes-prêtres dans l'Église d'Angleterre en mars 1994. L'événement et le livre ont produit un certain émoi dans la presse française et cela à juste titre car un événement trés important avait eu lieu en effet. La décision d'ordonner des femmes à la prêtrise prise par l'Église Mère de la Communion anglicane a eu - et continuera à avoir - des répercussions bien au delà de l'Église anglicane elle-même. (...) Mais d.. (shrink)

La parution de ce livre a coïncidé exactement avec les premières ordinations de femmes-prêtres dans l'Église d'Angleterre en mars 1994. L'événement et le livre ont produit un certain émoi dans la presse française et cela à juste titre car un événement trés important avait eu lieu en effet. La décision d'ordonner des femmes à la prêtrise prise par l'Église Mère de la Communion anglicane a eu - et continuera à avoir - des répercussions bien au delà de l'Église anglicane elle-même. (...) Mais d... (shrink)

This research tests a model of employee helping behavior (a component of Organizational Citizenship Behavior, OCB) that involves a direct path (Intrinsic Motives → Helping Behavior, the Good Samaritan Effect) and an indirect path (the Love of Money → Extrinsic Motives → Helping Behavior). Results for the full sample supported the Good Samaritan Effect. Further, the love of money was positively related to extrinsic motives that were negatively related with helping behavior. We tested the model across four cultures (the USA., (...) Taiwan, Poland, and Egypt). The Good Samaritan Effect was significant for all four countries. For the indirect path, the first part was significant for all countries, except Egypt, whereas the second part was significant for Poland only. For Poland, the indirect path was significant and positive. The love of money may cause one to help in one culture (Poland) but not to help in others. Results were discussed in the light of ethical decision making. (shrink)

Many are calling for concrete mechanisms of oversight for health research involving artificial intelligence (AI). In response, institutional review boards (IRBs) are being turned to as a familiar model of governance. Here, we examine the IRB model as a form of ethics oversight for health research that uses AI. We consider the model's origins, analyze the challenges IRBs are facing in the contexts of both industry and academia, and offer concrete recommendations for how these committees might be adapted in order (...) to provide an effective mechanism of oversight for health‐related AI research. (shrink)

BackgroundRadiotherapy is an essential component of cancer treatment, yet many countries do not have adequate capacity to serve all patients who would benefit from it. Allocation systems are needed to guide patient prioritization for radiotherapy in resource-limited contexts. These systems should be informed by allocation principles deemed relevant to stakeholders. This study explores the ethical dilemmas and views of decision-makers engaged in real-world prioritization of scarce radiotherapy resources at a cancer center in Rwanda in order to identify relevant principles.MethodsSemi-structured interviews (...) were conducted with a purposive sample of 22 oncology clinicians, program leaders, and clinical advisors. Interviews explored the factors considered by decision-makers when prioritizing patients for radiotherapy. The framework method of thematic analysis was used to characterize these factors. Bioethical analysis was then applied to determine their underlying normative principles.ResultsParticipants considered both clinical and non-clinical factors relevant to patient prioritization for radiotherapy. They widely agreed that disease curability should be the primary overarching driver of prioritization, with the goal of saving the most lives. However, they described tension between curability and competing factors including age, palliative benefit, and waiting time. They were divided about the role that non-clinical factors such as social value should play, and agreed that poverty should not be a barrier.ConclusionsMultiple competing principles create tension with the agreed upon overarching goal of maximizing lives saved, including another utilitarian approach of maximizing life-years saved as well as non-utilitarian principles, such as egalitarianism, prioritarianism, and deontology. Clinical guidelines for patient prioritization for radiotherapy can combine multiple principles into a single allocation system to a significant extent. However, conflicting views about the role that social factors should play, and the dynamic nature of resource availability, highlight the need for ongoing work to evaluate and refine priority setting systems based on stakeholder views. (shrink)

Introduction -- Anselm's classical theism -- The Augustinian legacy -- The purpose, definition, and structure of free choice -- Alternative possibilities and primary agency -- The causes of sin and the intelligibility problem -- Creaturely freedom and God as Creator Omnium -- Grace and free will -- Foreknowledge, freedom, and eternity : part I, the problem and historical background -- Foreknowledge, freedom, and eternity : part II, Anselm's solution -- The freedom of God.

Can human beings be free and responsible if there is an all-powerful God? Anselm of Canterbury offers viable answers to questions which have plagued religious people for at least two thousand years. Katherin Rogers examines Anselm's reconciliation of human free will and divine omnipotence in the context of current philosophical debates.

This interdisciplinary study follows an international and ecumenical meeting of twenty-one scholars held in New York at Easter 2003: the Redemption Summit. After an opening chapter, which explores seven central questions for writers on redemption, five chapters are dedicated to the scriptural roots of the doctrine. A section on the patristic and medieval periods then examines the interpretation of redemption through the centuries. The volume moves on to foundational and systematic issues: the problem of horrendous evil, karma and grace, (...) and differing views on justification. Studies on the redemption in literature, art, music, and preaching form the final part. There is a fruitful dialogue between experts in a wide range of areas and the international reputation of the participants reflects and guarantees the high quality of this joint work. The result is a well researched, skilfully argued, and, at times, provocative volume on the central Christian belief: the redemption of human beings through Jesus Christ. (shrink)

This interdisciplinary study follows an international and ecumenical meeting of twenty-one scholars held in New York at Easter 2003: the Redemption Summit. After an opening chapter, which explores seven central questions for writers on redemption, five chapters are dedicated to the scriptural roots of the doctrine. A section on the patristic and medieval periods then examines the interpretation of redemption through the centuries. The volume moves on to foundational and systematic issues: the problem of horrendous evil, karma and grace, (...) and differing views on justification. Studies on the redemption in literature, art, music, and preaching form the final part. There is a fruitful dialogue between experts in a wide range of areas and the international reputation of the participants reflects and guarantees the high quality of this joint work. The result is a well researched, skilfully argued, and, at times, provocative volume on the central Christian belief: the redemption of human beings through Jesus Christ. (shrink)

Arguments from divine hiddenness attempt to show that God, as understood by traditional Christianity, does not exist.Eleonore Stump has argued that, contrary to a key premise in such arguments, it is possible for God to have a personal relationship with human beings who do not believe that he exists. I describe Stump’s account of the will and describe its connection to her explanation of divine hiddenness. Specifically, I show that her account of the knowledge of persons cannot solve the problem (...) of divine hiddenness. I also argue that Stump’s account of the will commits her to the claim that lacking belief in God’s existence entails resistance to God’s grace. (shrink)

Book Reviewed in this article: Traditional Sayings in the Old Testament. By Carole R. Fontaine. Pp. viii, 279, Sheffield, The Almond Press, 1982, £17.95, £8.95. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimirs Seminary Press, 1982, £6.25. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimir's Seminary Press, 1982, £6.25. The Resurrection of Jesus: (...) A Jewish Perspective. By Pinchas Lapide. Pp.160, London, SPCK, 1983, 4.95. Easter Enigma. By John Wenham. Pp.162, Exeter, Paternoster Press, 1984, £2.95. The Anastasis: the Resurrection of Jesus as an Historical Event. By J. Duncan M. Derrett. Pp.xiv, 166, Shipston‐on‐Stour, P. Drinkwater, 1982, £5.00. The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity. By Christopher Rowland. Pp. xii, 562, London, SPCK, 1982, £22.50. Christianity Rediscovered: An Epistle from the Masai. By Vincent J. Donovan. Pp. viii, 200, London, SCM Press, 1982, £5.50. Basics of a Roman Catholic Theology. By William A. Van Roo, S.J. Pp.387, Rome, Gregorian University Press, 1982, $21.00. Charisms and Charismatic Renewal: a Biblical and Theological Study. By Francis A. Sullivan. Pp.184, Dublin, Gill & Macmillan, 1982, £5.95. Holiness and Politics. By Peter Hinchliff. Pp.214, London, Darton, Longman and Todd, 1982, £8.95. Rational Theology and the Creativity of God. By Keith Ward. Pp.240, Oxford, Blackwell, 1982, £14.00. The Point of Christology. By S.M. Ogden. Pp.xii, 193, London, SCM Press, 1982, £5.95. Fullness of Humanity: Christ's Humanness and Ours. By T.E. Pollard. Pp.126, Sheffield, The Almond Press, 1982, £9.95, £5.95. Milton's Good God: A Study in Literary Theodicy. By Dennis Richard Danielson. Pp.xi, 292, Cambridge University Press, 1982, £20.00. Biblical Tradition in Blake's Early Prophecies: The Great Code of Art. By Leslie Tannenbaum. Pp.xiii, 373, Princeton University Press, 1982, £17.60. The Inner Journey of the Poet and Other Papers. By Kathleen Raine, edited by Brian Keeble. Pp.xii, 208, London, George Allen and Unwin, 1982, £9.95.iVol. 34: Horayot and Niddah. Translated by Jacob Neusner. Pp.xiii, 243, Chicago, The University of Chicago Press, 1982, £17.50. Holy Land Pilgrimage in the Later Roman Empire A.D. 312–460. By Ed. Hunt. Pp. £+ 269, Oxford University Press, 1982, £16.50. Constantine versus Christ: The Triumph of Ideology. By Alistair Kee. Pp.186, London, SCM Press, 1982, £5.95. Society and the Holy in Late Antiquity. By Peter Brown. Pp.347, London, Faber and Faber, 1982, £10.50. Elishe: History of Vardan and the Armenian War. Translation and commentary by Robert W. Thomson. Pp.x, 353, 1 map, Cambridge, Harvard University Press, 1982, £21.00. Ireland in Early Mediaeval Europe: Studies in Memory of Kathleen Hughes. Edited by Dorothy Whitelock, Rosamond McKitterick and David Dumville. Pp.x, 406, Cambridge University Press, 1982, £39.00. Letters from Ireland 1228–1229 by Stephen of Lexington. Translated with an introduction by B.W. O'Dwyer. Pp.vii, 292, Kalamazoo, Cistercian Publications, 1982, $24.95. The Occupation of Celtic Sites in Ireland by the Canons Regular of St Augustine and the Cistercians. By Geraldine Carville. Pp.ix, 158, Kalamazoo, Cistercian Publications, 1982, $13.95. Chartres: The Masons who built a Legend. By John James. Pp.200, London, Routledge and Kegan Paul, 1982, £17.50. Temples, Churches and Mosques: A Guide to the Appreciation of Religious Architecture. By J.G. Davies. Pp.x, 262, Oxford, Basil Blackwell, 1982, £12.50. The Murdered Magicians: The Templars and their Myth. By Peter Partner. Pp.xxi, 209. Oxford University Press, 1982, £12.95. The Italian Crusades: The Papal‐Angevin Alliance and the Crusades Against Christian Lay Powers, 1254–1343. By Norman Housley. Pp.xi, 293, Oxford, Clarendon Press: Oxford University Press, 1982, £17.50. The Westminster Chronicle, 1381–1394. Edited and Translated by L.C. Hector and Barbara F. Harvey. Pp.lxxvii, 563. Oxford, the Clarendon Press, 1982, £42.00. Frömmigkeitstheologie am Anfang des 16. Jahrhunderts. By Berndt Hamm. Pp.xv, 378, Tübingen, J.C.B. Mohr, 1982, 168 DM. Erasmi Opera omnia, IX, 2: Desiderii Erasmi Roterodami Apologia respondens ad ea quae Iambus Lopis Stunica taxavrat in prima duntaxat Novi Testamenti aeditione. Edited by Henk Jan de Jonge. Pp.292, Amsterdam, North‐Holland Publishing Company, 1983, 280 guilders. The Christian Polity of John Calvin. By Harro Höpfl. Pp.x, 303, Cambridge University Press, 1982, £27.50. Concerning the Eternal Predestination of God. By John Calvin, translated with an Introduction by J.K.S. Reid. Pp.191, Cambridge, James Clarke & Co., 1982, £5.95. Spanish Protestants and Reformers in the Sixteenth Century: A Bibliography. By A. Gordon Kinder. Pp.108, London, Grant & Cutler, 1983, £6.80. Moderate Puritans and the Elizabethan Church. By Peter Lake. Pp.viii, 357, Cambridge University Press, 1982, £27.50. Resistance and Compromise: The Political Thought of Elizabethan Catholics. By Peter Holmes. Pp.viii, 279, Cambridge University Press, 1982, £22.50. Dutch Puritanism: A History of English and Scottish Churches of the Netherlands in the Sixteenth and Seventeenth Centuries. By Keith L. Sprunger. Pp.xiii, 485, Leiden, E.J. Brill, 1982, 172 guilders. John Toland and the Deist Controversy. By Robert E. Sullivan. Pp.viii, 355, Cambridge, Harvard University Press, 1982, £19.95. Radical Sects of Revolutionary New England. By Stephen A. Marini. Pp. 213, Cambridge, Harvard University Press, 1982, £11.55. Religion and Society in North America: An Annotated Bibliography. Edited by Robert deV: Brunkow. Pp.xi, 515, Santa Barbara, ABC‐Clio; Oxford, EBC‐Clio, 1983, £57.75. Charles Lowder and the Ritualist Movement. By Lida Ellsworth. Pp.vi, 234, London, Darton, Longman & Todd, 1982, £17.95. How the Pope became Infallible: Pius IX and the Politics of Persuasion. By August Bernhard Hasler. Pp.xi, 383, New York, Doubleday, 1981, $14.95; London, Sheldon Pres, 1982, £15.00. Hauptsache der Papst ist katholisch. Edited by Bruno Nies. Pp.104, Salzburg, Otto Müller, 1982, öS 140. Religious Change in Contemporary Poland: Secularization and Politics. By Maciej Pomian‐Srednicki. Pp.227, London, Routledge & Kegan Paul, 1982, £12.50. World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World. Edited by David B. Barrett. Pp.1010, Nairobi, Oxford University Press, 1982, £55.00. Probability and Evidence. By Paul Horwich. Pp.vii, 146, Cambridge University Press, 1982, £15.00. Philosophical Foundations of Probability Theory. By Roy Weatherford. Pp.xi, 282, London, Routledge and Kegan Paul, 1982, £15.00. The Origins of Greek Thought. By Jean‐Pierre Vernant. Pp.144, London, Methuen, 1982, £9.95. Portraying Analogy. By J.F. Ross. Pp.xi, 244, Cambridge University Press, 1981, £20.00. The Marriage of East and West. By Bede Griffiths. Pp.224, London, Collins, 1982, £5.95. The Religious Experience: A Socio‐Psychological Perspective. By C.D. Batson & W.L. Ventis Pp.ix, 356, New York, Oxford University Press, 1982, £18.50,£9.95. (shrink)

Offers a systematic account of the doctrine of grace of Bonaventure (1221-1274) across his speculative-academic, mystical, hagiographical, and pastoral texts, paying particular attention to his use of the term "hierarchy" in reference to Francis of Assisi and the human soul in general.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christians Talk About Buddhist Meditation; Buddhists Talk About Christian PrayerSarah K. PinnockChristians Talk About Buddhist Meditation; Buddhists Talk About Christian Prayer. Edited by Rita M. Gross and Terry C. Muck. London: Continuum, 2003. 157 pp.It is popularly assumed that meditation enhances well-being and relieves stress. In the West, Asian practices are taught to persons from mainly Christian and Jewish backgrounds as new forms of spirituality, often presented as (...) dramatically different from monotheistic traditions. Yet some practitioners consider meditation and other forms of Asian spirituality as enhancing rather than replacing worship of God.This book presents essays by twelve authors that explore similarities and differences between Buddhist meditation and Christian prayer. The book reprints pieces that originally appeared in the journal Buddhist-Christian Studies in 2001 and 2002. It is thoroughly dialogical in format. Part 1 contains five Christian reflections on Buddhist spiritual practice followed by two Buddhist responses, while part 2 consists of five Buddhist reflections on Christian spiritual practice with two Christian responses. Many of the contributors are connected with the Society for Buddhist-Christian Studies. Importantly, they combine academic and experiential knowledge of the two religions. The collection is framed by an introduction by Terry Muck and a conclusion by Rita Gross, the book's editors, who are Christian and Buddhist practitioners, respectively. The symmetry of the chapter layout is pleasing and apt.Sociologically, the major impetus for this dialogue is the fact that a growing number of Christians have found Buddhist meditation fruitful. However, these Christians have not left behind their original religious identification. As they interact with Buddhists, dialogue has emerged comparing the two traditions. Clearly for Christians practicing some Buddhism, the emphasis is on mutual appreciation and commonality. To examine the motivation for interreligious dialogue, it is fitting to ask, whose interests does the dialogue serve? First and foremost, the interests are Christian. While Christian authors have gained from Buddhist spiritual practice, Buddhists have not adapted Christian prayer techniques in return. But although the genealogy of dialogue has Christian origins, the editors intend to take a neutral approach. They frame the topic broadly and invite [End Page 204] contributors to remark on any facet of the other tradition, including critical points.In part 1, Frances Adeney, Mary Frohlich, Paul Ingram, Terry Muck, and Bardwell Smith express how aspects of Buddhist meditation have enriched their Christian spirituality. Adeney learned techniques of Buddhist silent meditation from a Jesuit priest in Indonesia that enable heightened awareness of God's presence. Frohlich belongs to a Catholic religious order for women and finds Buddhism helpful for developing discipline in prayer. For Ingram, Buddhist meditation is one ingredient in a spiritual journey focused on social liberation and discovering God's presence. Muck has found reflection on Theravada teaching about morality (sila) to be an impetus to overcome the theological dichotomy between faith and works and to develop the importance of spiritual readiness that cuts across religious traditions. Smith's participation in interfaith pilgrimage and meditation illustrates the spiritual discipline that Buddhism offers.There are many overlapping insights among these chapters that Grace Burford helpfully summarizes in her response essay: first, Buddhist practice can confirm aspects of Christian practice, such as silent prayer; second, the encounter with Buddhism can lead Christians to uncover untapped streams within Christianity, especially monastic and mystical traditions; third, Buddhism can offer unique new techniques to Christians, such as zazen, which provide rigor in developing mental concentration. Christian appreciation of Buddhism blurs religious boundaries but never requires abandonment of church or creed. Robert Thurman's response concludes with a comment on the postmodern insecurity about boundaries, and praises these Christian authors for resisting the hardening of religious identities. He reminds readers of the Dalai Lama's exhortation that conversion to Buddhism is not generally the best option for non-Buddhists drawn to his Tibetan tradition. Rather, he advises taking what seems good in Buddhism to enrich one's original religion, thus remaining integrated with family members, communities, and local customs.In part 2, the contributions of Buddhist authors display more academic distance because of the fact that the authors are not engaged in Christian practices in their Buddhist lives. But the essays... (shrink)

The problem of evil -- Aquinas, philosophy, and theology -- What there is -- Goodness and badness -- God the creator -- God's perfection and goodness -- The creator and evil -- Providence and grace -- The trinity and Christ -- Aquinas on god and evil.

The empirical study of grace, a relational virtue, is in its beginning stages. The purpose of this study was to provide rich, context-based, qualitative data to describe Mainline Protestants’ (a) experiences of, and (b) beliefs about, divine grace. Interviews were conducted with 28 community adults who were affiliated with Mainline Protestant Churches. Results indicated that Mainline Protestant Christians have varying beliefs about divine grace and how it is related to both the present moment and the afterlife. Divine (...) grace was often defined as, or associated with, other relational virtues (e.g., forgiveness and love), and participants occasionally defined grace as a gift. In addition, divine grace was also reported to be difficult to accept at times for a variety of reasons, but the effects of divine grace have direct associations with participants’ overall well-being. Divine grace was also associated with beliefs about heaven or the afterlife, yet participants had varying beliefs about how grace is applied to non-Christians. Limitations and future directions for research are discussed in light of the present empirical literature on divine grace. (shrink)

Faithful persons tend to relate to their religious beliefs as truth claims, particularly inasmuch as their beliefs have soteriological implications for those of different religions. For Christians the particular claims which matter most in this regard are those made by Jesus of Nazareth and his claims are primarily relational in nature. I propose a model in which we understand divine grace from Jesus as being mediated through relational knowledge of him on a compassionately exclusivist basis, including post-mortem. Supporting this (...) model, I draw from Eleonore Stump’s hypothesis in her 2018 Atonement that the crucifixion of Jesus opens the divine psyche to all human psyches sufficiently for salvific mutual indwelling to occur, and from Gavin D’Costa’s conception of the descensus Christi ad inferos as the mechanism for grace’s accessibility post-mortem presented in his 2009 Christianity and World Religions. This model seeks to address ongoing, justified pastoral concern for the soteriological status of non-Christians while still treating Christianity as objectively true. (shrink)

Katherine Sarah Moody and Steven Shakespeare begin this collection of essays, produced from the inaugural conference of the Association for Continental Philosophy of Religion (Liverpool Hope University, 2009), by reflecting on life’s ‘haunting’ of philosophy. Life’s dynamism—constantly shifting, fluctuating, hesitating and pushing forward, stretching between birth and death in anything but a safely predictable manner—has always been problematic for philosophy, resisting categorisation and explanation. They present life as an ongoing hermeneutical negotiation, wherein ‘lies the possibility of affirmation’ (p. 1). (...) However, from which standpoint should we affirm life? Immanence or transcendence? Or, with Derrida, should we foster a notion of survival that confounds this dualistic separation (p. 2)?Starting with Kant and Hegel, the editors provide a contextual background and discuss the problems of separating organic life from inorganic nature and the organic human body from unifying super. (shrink)

In this chapterI discuss beauty and youth in Balinese dance, with special reference to Legong. Legong is the "classic" Balinese dance genre for females and is represented by Balinese to the world as the quintessence of grace, charm, and beauty in their performing arts. . . . Apparently, the notion of beauty that is invoked here is not straightforwardly equivalent to the heterosexual male norms for female sexual attractiveness, which may favor younger women but don't require them to be (...) under twenty. What then is the connection between beauty and youth in Balinese legong? (shrink)

In this work of historical theology, Rachel Davies considers the relationship between aesthetics and anthropology in Bonaventure's thought, and shows how bodily diminishment can become a sign and source of the self's renewal. Drawing from texts like the Collations on the Six Days, and the Major Life of Francis, Davies reconfigures traditional accounts of the fallen body's rebellion against the soul and emphasizes instead the soul's original abandonment of the body. Her interpretation draws attention to the crucial but undervalued role (...) that Bonaventure assigns to the body in the self's coming-to-be, and shows how contemplation involves the soul's tender recovery of the body it once rejected. Though contemplation makes body-soul integrity possible again, Davies argues that the body never fully recovers from its primordial alienation. Instead, Bonaventure suggests that individuals can experience brokenness and healing at the same time, and that suffering bodies can become paschal spaces, graced and open to beatific wholeness. (shrink)

In this chapter, I examine Lewis's ideas about ontological innocence, ontological commitment and double-counting, in his discussion of composition as identity in Parts of Classes. I attempt to understand these primarily as epistemic or methodological claims: how far can we get down this route without adopting radical metaphysical theses about composition as identity?

Katherine Hawley explores and compares three theories of persistence -- endurance, perdurance, and stage theories - investigating the ways in which they attempt to account for the world around us. Having provided valuable clarification of its two main rivals, she concludes by advocating stage theory.

How do things persist? Are material objects spread out through time just as they are spread out through space? Or is temporal persistence quite different from spatial extension? This key question lies at the heart of any metaphysical exploration of the material world, and it plays a crucial part in debates about personal identity and survival. This book explores and compares three theories of persistence — endurance, perdurance, and stage theories — investigating the ways in which they attempt to account (...) for the world around us. Having provided valuable clarification of its two main rivals, the book concludes by advocating stage theory. Such a basic issue about the nature of the physical world naturally has close ties with other central philosophical problems. This book includes discussions of change and parthood, of how we refer to material objects at different times, of the doctrine of Humean supervenience, and of the modal features of material things. In particular, it contains new accounts of the nature of worldly vagueness, and of what binds material things together over time, distinguishing the career of a natural object from an arbitrary sequence of events. Each chapter concludes with a reflection about the impact of these metaphysical debates upon questions about our personal identity and survival. (shrink)

I outline a number of parallels between trust and distrust, emphasising the significance of situations in which both trust and distrust would be an imposition upon the (dis)trustee. I develop an account of both trust and distrust in terms of commitment, and argue that this enables us to understand the nature of trustworthiness. Note that this article is available open access on the journal website.

Classic text considersgeneral theory of computability, computable functions, operations on computable functions, Turing machines self-applied, unsolvable decision problems, applications of general theory, mathematical logic, Kleene hierarchy, computable functionals, classification of unsolvable decision problems and more.

One of Martin Heidegger’s enduring philosophical legacies is his overall vision of what it is to be us. We—whoever that turns out to include—are cases of Dasein, and as such we are distinctively open to entities, including others and ourselves. In this essay, I paint a picture of that openness that aims to capture why Heidegger’s vision has so powerfully gripped so many. Drawing on Heidegger’s thought both early and late, I present a synoptic view of us as open to (...) the encounter with entities' bursting forth into presencing. We can be more or less closed off to this upsurge, but we can also allow it in its full power: in philosophical and poetic openness. I draw on Borgmann, Buber, Plato’s Socrates, Rilke, and others to capture our openness at its Heideggerian best—and we ourselves at our best, showing up radiantly for encounter. (shrink)

We have identified a sample of 53 societies outside of the classical Himalayan and Marquesean area that permit polyandrous unions. Our goal is to broadly describe the demographic, social, marital, and economic characteristics of these societies and to evaluate some hypotheses of the causes of polyandry. We demonstrate that although polyandry is rare it is not as rare as commonly believed, is found worldwide, and is most common in egalitarian societies. We also argue that polyandry likely existed during early human (...) history and should be examined from an evolutionary perspective. Our analysis reveals that it may be a predictable response to a high operational sex ratio favoring males and may also be a response to high rates of male mortality and, possibly, male absenteeism. Other factors may contribute, but our within-polyandry sample limits analysis. (shrink)

Newcomers and more experienced feminist theorists will welcome this even-handed survey of the care/justice debate within feminist ethics. Grace Clement clarifies the key terms, examines the arguments and assumptions of all sides to the debate, and explores the broader implications for both practical and applied ethics. Readers will appreciate her generous treatment of the feminine, feminist, and justice-based perspectives that have dominated the debate.Clement also goes well beyond description and criticism, advancing the discussion through the incorporation of a broad (...) range of insights into a new integration of the values of care and justice. Care, Autonomy, and Justice marks a major step forward in our understanding of feminist ethics. It is both direct and helpful enough to work as an introduction for students and insightful and original enough to make it necessary reading for scholars. (shrink)

Many philosophers and psychologists argue that out everyday ability to predict and explain the actions and mental states of others is grounded in out possession of a primitive 'folk' psychological theory. Recently however, this theory has come under challenge from the simulation alternative. This alternative view says that human beings are able to predict and explain each other's actions by using the resources of their own minds to simulate the psychological aetiology of the actions of the others. This book and (...) the companion volume Folk Psychology: The Theory of Mind Debate together offer a richly woven fabric of philosophical and psychological theory, which promises to yield real insights into the nature of our mental lives. (shrink)

When William of Ockham lectured on Lombard's "Sentences" in 1317-1319, he articulated a new theory of knowledge.