A geographically stratified cross-sectional survey was conducted in 2002 to investigate household-level factors associated with use of mosquito control measures and self-reported malaria in Malindi, Kenya. A total of 629 households were surveyed. Logistic regressions were used to analyse the data. Half of all households (51%) reported all occupants using an insecticide-treated bed net and at least one additional mosquito control measure such as insecticides or removal of standing water. Forty-nine per cent reported a history of malaria in the household. (...) Of the thirteen household factors analysed, low (OR=0·23, CI 0·11, 0·48) and medium (OR=0·50, CI 0·29, 0·86) education, mudcoral (OR=0·0·39, CI 0·24, 0·66) and mud block–plaster (OR=0·47, CI 0·25, 0·87) wall types, farming (OR=1·38, CI 1·01, 1·90) and travel to rural areas (OR=0·48, CI 0·26, 0·91) were significantly associated with the use of mosquito control, while controlling for other covariates in the model. History of reported malaria was not associated with the use of mosquito control (OR=1·22, CI 0·79, 1·88). Of the thirteen covariates analysed in the second model, only two household factors were associated with history of malaria: being located in the well-drained stratum (OR=0·49, CI 0·26, 0·96) and being bitten while in the house (OR=1·22, CI 0·19, 0·49). These results suggest that high socioeconomic status is associated with increased household-level mosquito control use, although household-level control may not be enough, as many people are exposed to biting mosquitoes while away from the house and in areas that are more likely to harbour mosquitoes. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Jesus Becoming Jesus, Volume 2, A Theological Interpretation of the Gospel of John: Prologue and the Book of Signs by Thomas G. WeinandyDaniel A. KeatingJesus Becoming Jesus, Volume 2, A Theological Interpretation of the Gospel of John: Prologue and the Book of Signs by Thomas G. Weinandy, O.F.M. Cap. (Washington, DC: Catholic University of America Press, 2021), xviii + 484 pp.This is an unusual biblical commentary. (...) By his own account, Fr. Weinandy had set out to write a fully orbed systematic theology. While in the process of giving a "respectful nod to Scripture" as a prelude to his systematic study, he found himself caught up and engrossed in the biblical text—and never managed to extricate himself. Changing course, he decided to write "a theological or doctrinal interpretation of the New Testament." Volume 1 of this effort covers the Synoptic Gospels (2018). In this second volume, Weinandy turns his attention to the Fourth Gospel, his aim being "to discern the theological and doctrinal content of John's Gospel" (x).Perhaps the most unusual quality of this study is the complete absence of any secondary literature. Though the author has read commentaries on the Gospels, both ancient and modern, he chose not to consult any other scholars (or ecclesiastical writers) in composing this doctrinal commentary. Given his focused aim—a theological and doctrinal study of the Gospels—he wanted to avoid getting caught up in contemporary scholarly exegetical debates. And so there are no footnotes to secondary sources (a thing probably welcome to many readers).Weinandy alerts the reader at the start concerning his particular approach to this study of the Gospels. Fascinated throughout his career as a systematic theologian with the notion of "act" (and especially with God as "pure act"), he approaches the Gospel narratives primarily from the perspective of Jesus's actions. Specifically, he intends to explore how Jesus "enacts" [End Page 738] his name, "YHWH-Saves," through the saving mysteries revealed in the narrative of the Gospels. Thus the title of his multi-volume work, "Jesus Becoming Jesus," serves as the overarching theological theme of the entire effort. This is how he explains his methodology of "act" and "enactment" in his first volume: "Jesus more and more becomes Jesus in act through his saving acts; he becomes more and more the Savior. He definitively becomes Jesus-in-act with the actions of his saving death and resurrection, which will find completion when Jesus comes in glory at the end of time" (xix). With such attention given to Jesus's actions, Weinandy admits that Jesus's teaching does not receive the same attention. It is not that he ignores Jesus's words, but they function primarily as pointers to Jesus's acts.And yet in another sense, the endpoint of this commentary is to show the Trinity-in-act. "The Father is fatherhood fully in act; the Son is sonship fully in act; and the Holy Spirit is love fully in act. This threefold perichoretic act is the one God fully in act" (xiv). As Jesus progressively enacts his name and identity, so too are the Father and the Spirit revealed according to the "acts" that reflect their hypostatic identities. A consistent feature of this commentary is the sustained attention given to how the Father and the Spirit are involved in the saving actions of Jesus, the Word made flesh. Congruent with this view of the Trinity's perichoretic act, Weinandy often adopts what might be called a "perichoretic syntax," whereby he presents a single reality from the distinct perspectives of the divine persons, restating the same truth in mutually enhancing ways. This grammatical-syntactical style of the commentary is admirably suited to its theme.If we are looking for parallels to this theological-doctrinal approach in the Christian tradition, the commentaries on the Gospel of John by Cyril of Alexandria and Thomas Aquinas come to mind. Like Weinandy, they each work through the Gospel text passage by passage, explaining the meaning of each section, but they are characterized by an overarching doctrinal concern: to present the entirety of the Christian faith through the words of John's Gospel and to... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Catholic Postliberalism in the Ruins of "the Catholic Moment"James F. KeatingA historically conversant reader interested in the current state of discourse regarding Catholicism and American politics will find a good amount of familiar discord. He will discover, for example, that the life issues continue to bedevil. Can a Catholic vote in good conscience for an abortion-rights candidate over a pro-life competitor if that candidate is more supportive of other (...) policies in line with Catholic Social Teaching? This issue has, of course, been with the American Church for some time now, even if it has taken on renewed urgency given the coincidence of the overturning of Roe v. Wade with the presidency of Joseph Biden, the second Roman Catholic to hold that office and a recent convert to pro-choice stridency. The action of the Supreme Court and the battles within the various states will ensure that abortion remains at the political heart of American Catholicism for years to come. One can say something similar about other issues, such as immigration, gun control, and economic justice. None of this will be found to be particularly surprising. The same cannot be said, however, of the return of a more fundamental question, one thought to have been settled since the mid-1960s. That question is whether Roman Catholicism and American liberal democracy are incompatible to the extent that Catholics ought to seek, if possible, another constitutional arrangement, one more friendly to the Catholic cause.Our reader would be familiar with the standard narrative that, while the existence of a medieval Church in a modern polity that upholds religious freedom had been a matter of concern since the dawn of the Republic, it [End Page 991] became serious only in the first half of the twentieth century as the number of Catholics and their influence grew. Until that time, American bishops, such as Archbishop John Ireland (1815–1918), made a special point of speaking publicly on the benefits of American freedom for the Church, just as they made clear that Catholics could be as patriotic as any other citizen. If there were tensions, they came primarily from anti-Catholic bigotry and governmental overreach. Things changed, however, when the point at issue was no longer primarily a religious one of Catholic believers infecting their Protestant neighbors with erroneous doctrine, but rather the threat so many Catholics posed to the fate of American freedom itself. In a postwar America concerned with the spread of Soviet communism, Paul Blanshard found a ready audience for his scholarly anti-Catholic diatribes, American Freedom and Catholic Power (1949) and Communism, Democracy, and Catholic Power (1951).1 Without much difficultly, he pointed to various statements of Gregory XVI and Pius IX condemning the separation of Church and state, the freedom of religious conscience, and democracy as the best governmental form. To top things off, he had Leo XIII's Testem Benevolentiae, an 1899 letter to the Cardinal Archbishop James Gibbons of Baltimore, warning him and his fellow bishops not to speak of the constitutional arrangement of the United States as a political ideal. While Leo had positive things to say about the American system, his admonition followed the traditional line: while constitutional protections of religious freedom are necessary when Catholics are in the minority, the ideal situation is a state that officially confesses and supports the Catholic religion. Of more recent vintage, Blanshard could quote the response of America's best-known Catholic theologian, Monsignor John A. Ryan, to the question of whether non-Catholics would be permitted to practice their religion in this ideal state:If these are carried on within the family, or in such inconspicuous manner as to be an occasion neither of scandal nor of perversion to the faithful, they may be properly tolerated by the State,... Quite distinct from the performance of false religious worship and preaching to the members of the erring sects, is the propagation of the false doctrine among Catholics. This could become a source of injury, a positive menace, to the religious welfare of true believers. Against such an evil they have a right of protection by the Catholic State... If there is only one true religion, and... (shrink)

Luttrell, John It is now fifty years since the 'Goulburn Strike' when six Catholic schools in Goulburn New South Wales were closed by their bishops on Friday 13 July 1962 as a protest against the failure of the state government to fund the upkeep of the schools. On the following Monday 1500 pupils from these Catholic schools applied for enrolment in the government schools of Goulburn. There were places for only 640 applicants and these were selected mainly by ballot. (...) Authorising the closure were Eris O'Brien, Archbishop of Canberra-Goulburn Archdiocese, and his auxiliary bishop, John Cullinane who lived in Goulburn and had first suggested a closure protest to a meeting of Goulburn parents. (shrink)

What causes unethical behavior and what can we learn from those individuals who have had spectacular ethical lapses? The profiles of six prominent individuals, including Dennis Levine, Charles Keating, and Robert Citron are examined to try to provide some insight into what lead them down the slippery slope to criminal and unethical behavior. What we found is that all six certainly knew that they were breaking the law and most went to extra-ordinary lengths to cover up what they were doing. (...) Additionally, we found that each individual had attained a position of authority that enabled them to break the law without being seriously challenged by others who knew, or suspected, what was being done. Each person was highly compensated for their efforts, yet, they choose to engage in unethical and illegal activities in the pursuit of just a little more money or power. (shrink)

As the essays in this book attest, in a time of specialization John McCormick chose diversification, a choice determined by a life spent in many occupations and many countries. After his five years in the U. S. Navy in the Second World War, the academy beckoned by way of the G. I. Bill, graduate training, and a career in teaching. Prosperity in the American university at the time meant setting up as a "Wordsworth man," a "Keats man," or a (...) "Dr. Johnson man": all chilling to the author. He chose self-exile in which he disguised himself as an "Americanist" saleable in Europe, and lectured happily in comparative studies: literature, history, and philosophy. Thus the broad range of this volume, both in subject matter and in the span of time it covers. The essays are divided into three sections. First are general and personal essays on a variety of topics, followed by work on individual writers, and third, writings on criticism and theory. A section on Santayana reflects his eight years of research for Santayana's biography. The writings on Spain and toreo result from another long-held interest, together with the author's attempt to alter some of the romantic nonsense about the running of the bulls in Pamplona, too often the entire substance of what the general public knows about Spain. McCormick has long been convinced that without knowledge of bullfighting, the foreigner cannot comprehend arcane and wonderful aspects of the Spanish character. The coda, "Another Music," is an old man's attempt to solve the mysterious algebra of how the world turns now, and how the young appear to the aged. While the volume is diverse in its range of writers--from Whitman in America to Santayana in Europe, taken as a collectivity, these essays provide a sense of the grandeur as well as the decadent in twentieth century politics and aesthetics alike. Written with the literary taste and political non-conformity that still characterizes McCormick, the volume is a treat for the specialist and for the generalist. John McCormick was professor of American Studies in the Free University, Berlin, and is at present professor emeritus of comparative literature at Rutgers University. He is the author of Bullfighting, American and European Literary Imagination, Catastrophe and Imagination, Fiction as Knowledge, George Santayana and Seagoing. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Romanticism and Coleridge’s Idea of HistoryMichael John Kooy*Romantic historiography is widely understood in methodological terms as a subjectively determined treatment of the human past, according to which historical knowledge is grounded in imaginative activity. That ambition was amply fulfilled in Scott’s historical novels, as Georg Lukacs once demonstrated. 1 Writing in broader terms, Hayden White characterized that whole creative enterprise as an “effort at palingenesis,” the striving to (...) recreate or relive the past in individual consciousness. 2In more recent years, as the approach to the period has become more historicist, criticism has begun to separate the historical and the aesthetic aspects of this romantic sensibility, usually emphasizing one at the expense of the other. The result has been a standoff in critical thinking about the way Romanticism represents the past. One side is occupied by some new historicists who claim to find a precedent for their own methodology among prominent figures of the period. Heyne, Wordsworth, and Keats, it turns out, not only were engaged actively in their own contemporary history, but they also demonstrated in their sophisticated evocation of the past the impossibility of overcoming historical difference by reference to natural law. 3 Arguments advanced on the other side of the controversy insist that the Romantics were not nearly such good historicists as supposed. In these accounts, often allied to post-structuralism, the aesthetic absolutism implicit in the high romantic argument is undiminished by the burgeoning historical consciousness in the period. Indeed, Romanticism’s aesthetic [End Page 717] retrieval of the past appears to be an instance of how subjectivity, rather than admit its own historicity, again asserts mastery over the object through its own self-will. 4Each of these accounts commands a considerable following, and a peace between them seems unlikely, indeed undesirable. On one matter they do agree, though, and that is in their distrust of Coleridge. His historiography—the notion that ideas make history and that the way to get at these ideas is aesthetically—is too idealist for today’s historicists and too monumentally subjective for the post-structuralists. I think both judgments are hasty. Coleridge, more than most contemporaries, reflected for many years upon the difficulties that arose in his own attempts to interpret historical knowledge (which appeared as a subjective, aesthetic construct) in systematic terms (as the reflection of natural order); and a good look at the record will show that his thought is not quite so anti-historical as some believe, and his subjective approach not nearly so absolutist.The goal of this essay is to rehabilitate Coleridge’s idea of history, considering what it tells us about Romanticism and how it foreshadows current debates about methodology. 5 More specifically, I want to show how in different contexts Coleridge treats, with varying degrees of success, history as an ideational field that is both created and then interpreted by an inquiring subject. First, at the literary and cultural level, history is conceived as the object of imaginative reconstruction, where subjectivity provisionally orders the mass of material according to an idea found nowhere within history itself. Here the anti-positivist bias of Coleridge’s idealist historiography dominates a project that is, both in orientation and achievement, not so much cognitive as aesthetic. Secondly, at the level of religion, history is conceived in mythic terms, the past being revealed only symbolically to the discerning inquirer who must interpret the Christian mythos as recorded in the inspired biblical account of the nation of Israel. Here it is the application of certain interpretive or hermeneutic strategies that determines success or failure. Finally, as a single idea, history is conceived as the process of humanity seeking consciousness of itself, and this Coleridge expresses in a narrative of universal proportions, beginning in apostasy and ending in grace. Here teleology dominates, but as Coleridge discovers, this providential [End Page 718] history is a story that cannot be fully told, thought, or even, it turns out, imagined. It can only be postulated as an idea of reason or, in religious terminology, held as an article of faith. In a curious return to aesthetics Coleridge argues that for the grand historical narrative, just as for art... (shrink)

In this paper I distinguish two problems of induction: a problem of the uniformity of nature and a problem of the variety of nature. I argue that the traditional problem of induction that Popper poses—the problem of uniformity—is not that which is relevant to science. The problem relevant to science is that of the variety of nature. *I would like to thank Bob Hale, Russell Keat and the Journal's referee for their comments on earlier drafts of this paper.

Man's ultimate end, by the Rev. Father James.--Free will and responsibility, by H. Pope.--The criteria of morality, by the Rev. Father James.--Law and its obligations, by T. Flynn.--Conscience, by B. Grimley.--The natural virtues, by H. Carpenter.--The supernatural virtues, by H. Carpenter.--Merit and demerit, by H. Pope.--Rights natural and civil, by T. E. Flynn.--The right to private property, by L. Watt.--Marriage and conjugal duties, by H. Davis.--The duties of parents, by H. Davis.--The purpose and authority of civil society, by B. Grimley.--International (...) relations, by J. Keating. (shrink)

For the past thirty years or so we have witnessed the greatest period—at least for France—in the history of thinking about literature; I want first of all to stress this point, adding, however, that despite this fact problems of fundamental significance still seem to me to have been poorly raised.Among these is the problem of how to read a work. And yet, it is not as though reading has not been the object of continual attention, from the American fascination after (...) the war with “close reading” to the work of the deconstructionists: a revolution has taken place that has made reading the very center of its concern. Indeed, today, we think we can recognize in the structure of a text, in the relation between its words, a reality that is much more reliable and tangible than the meaning that runs along the surface, or than the author’s intention, or even than the author’s very being, the idea of which has been rendered problematical to the point of dissolution by the ambiguities inherent in his simplest utterances. It is not the writer who is real, it is his language—which is neither true nor false, signifying only itself. What is more, it is infinite; its forms and effects are disseminated everywhere in a book without ever being able to be totalized: and because of this, reading has a more clearly creative function than ever before—that is, of course, if readers make themselves attentive to all the levels in the depths of the text and bring them as much as they can into the various networks of their analyses. Reading has become a responsibility, a contribution, equal in its way to writing, and moreover it has now become an end in itself, since those who read need not judge themselves more real, more present in their relation to themselves, than the writer. And so, from this point of view, it would seem difficult to say that the problem of reading has been neglected by contemporary criticism. Yves Bonnefoy is professor of comparative poetics at the Collège de France in Paris. He is the author of five books of poetry, including the recent Ce qui fut sans lumière . Bonnefoy is also a distinguished translator of English poets, such as Donne and Shakespeare, Keats and Yeats. His books of criticism include Rimbaud par lui-même ; Rome 1630: l’horizon du premier baroque ; Le Nuage rouge ; L’Improbable et autres essays ; La Verité de parole . He is the editor of the Dictionnaire des Mythologies et des Religions des sociétés traditionelles et du monde antique and of the forthcoming Dictionnaire des poétiques. He received the French Prix Goncourt for poetry in 1987 and the Bennett Award in 1988. John Naughton is associate professor of romance literatures at Colgate University. He is the author of a critical study of Yves Bonnefoy called The Poetics of Yves Bonnefoy and the editor of a volume of Bonnefoy’s essays in translation entitled The Act and the Place of Poetry . His translation of Bonnefoy’s Ce qui fut sons lumière and his book on Louis-René des Forêts will appear in 1991. (shrink)

Quando assisti pela primeira vez a “Sociedade dos Poetas Mortos”, em 1989 (ano de lançamento no cinema), a história protagonizada pelo saudoso Robin Williams me comoveu profundamente. Naquela época eu caminhava rumo aos meus 20 anos, quando a vida ainda parece uma areia movediça e o futuro, uma eternidade. Eu ainda estava na Faculdade de Filosofia da UFBA, em Salvador, preparando-me para ser professor.

'Ik heb alle reden om tevreden te zijn, want ik kan Goddank lezen en wellicht Shakespeare tot in al zijn diepte begrijpen en ik heb, dat weet ik zeker, vele vrienden die als ik faal een verandering in mijn leven en gemoed eerder aan nederigheid zullen toeschrijven dan aan trots - eerder aan een wegkruipen onder de vleugels van de grote dichters dan aan verbittering dat ik niet gewaardeerd word.'.

In lieu of an abstract, here is a brief excerpt of the content:2 the keats bicentennial 23rd February 1821: In Remembrance of John Keats Body and flesh a compass for an Isle fervent with dissent your mind’s eye performed mercilessly beneath scalpel and pen and in between gasps and screams your lungs exhaled beauty and dreams your hands and fingers insistent, conjuring invocations of blood and love you clutched her neck as you stood before the precipice of death, and (...) now the hand that once burnished her flesh clutches your chest exhaling blood red breath And now, I gaze at the death mask cast As you passed away, I trace your eyelids’ delicate crease, wondering at the imprint your lips leave by Scarlett Sabet... (shrink)

John Keats remains one of the most familiar and beloved of English poets, but has received surprisingly little critical attention in recent years. This study is a fresh contribution to Keats criticism and Romantic scholarship, positioning Keats as a figure of philosophical interest who warrants renewed attention. Exploring Keats's own Romantic accounts of feeling and thinking, this study draws a connection between poetry and the phenomenological branches of modern philosophy. The study takes Keats's poetic evocation of touching hands, wandering (...) feet, beating hearts and breathing bodies as a descriptive elaboration of consciousness and a phenomenological account of experience. The philosophical terms of analysis adopted here challenge the orthodoxies of Keats scholarship, traditionally characterised by the careful historicisation of a limited canon. The philosophical framework of analysis enhances the readings put forward, while Keats's poems, in turn, serve to give fuller expression of those ideas themselves. Using Keats as a particular case, this book also demonstrates the ways in which theory and philosophy supplement literary scholarship. (shrink)

With its focus on the pathos of permanence versus temporality as human aporia and on the function — the Werksein — of the work of art genuinely encountered, John Keats’s Ode on a Grecian Urn is a particularly compelling subject for philosophical analysis. The major explications of this most contentiously debated ode in the language have largely focused, however, on various combinations of the poem’s stylistic, structural, linguistic, psychological, aesthetic, historical, symbolic, and intellectual-biographical elements. My paper articulates a bona (...) fide philosophical approach to the ode’s famously controversial fifth stanza. I demonstrate how William Desmond’s metaphysics of Being-specifically his analysis of the univocal, equivocal, dialectical, and metaxological senses of being-affords the groundwork for a "hermeneutics of the between" that elucidates the ode’s culminating stanza with all of the cogency and nuance that one would expect to derive from a systematic ontology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Keats Bicentennial u To commemorate the bicentennial of the death of John Keats, the Institute for Digital Archaeaology, in collaboration with the Keats Shelley Memorial Association, has commissioned a series of poems inspired by the poet’s life and works, including the following pieces by UK Poet Laureate, Simon Armitage and poet and performance artist, Scarlett Sabet. All of the commissioned poems will be available in a new (...) anthology entitled Avernus’ Springs to be published by the Acensious Press in 2022. Roger L. Michel, Jr. u arion 28.3 winter 2021... (shrink)

"Romanticism, when attains a fullness of complexity..there occurs of the supernatural unique". http://philpapers.org/profile/112741.

It should come as little surprise to anyone familiar with his concept of ‘negative capability’ and even a cursory understanding of Daoism that John Keats’ thought resonates strongly with that tradition. Given the pervasive, reductive understanding of Keats as a mere Romantic, however, this source of insight has been used to little advantage. His poem Hyperion, for example, has been roundly criticized as an untidy Romantic fragment. Here, by contrast, I will argue for a strategic understanding of Hyperion as (...) a masterpiece in the Daoist tradition. (shrink)

This is my first book from Partridge International In Association with Penguin Random House in 2018. I wanted to enrich self through my creativity on selected topics as far as a Google Scholar.

John Keats’s subject in Endymion is the imagination operating on the failed reader: the neutral or adolescent intellect that ultimately denies the transcendence it experiences; failing to mature, willfully remaining adolescent. Keats’s presentation of Endymion as “brain-sick” in this respect is thus a radical reinvention of the perpetually youthful Endymion in the Greek myth. Keats is keenly aware, moreover, of the built-in failure of his poem, a failure that remains true today; he cannot make readers recognize Endymion’s adolescent intellect (...) as adolescent, much less recognize it as their own failed thinking. (shrink)

This article discusses the ways in which the practical benefit of poetry, as a source of healing power to reduce distress, is enhanced through incorporating a detailed analysis of literary texts and their sources that relate to the author's depiction of the human predicament and suggestions for liberation from it. This article focuses on two Romantic poems as case studies, Percy Bysshe Shelley's “Mutability” (1816) and John Keats's “Ode on Melancholy” (1820), to highlight an effective way of inspiring students (...) to recognize the poets’ representations of anxiety and their poems’ therapeutic effects. By pointing out the limitations of recent studies promoting the curative power of poetry, the article examines precise literary aspects of the two works, which facilitate the relief from inner affliction for readers as they discuss in detail the concept of affliction in its association with the realities of instability and depression. It suggests a method of providing poetry education that reveals the paradox of suffering and self-remedy and thereby reinforces comprehension. (shrink)

Abstract:This article discusses the ways in which the practical benefit of poetry, as a source of healing power to reduce distress, is enhanced through incorporating a detailed analysis of literary texts and their sources that relate to the author’s depiction of the human predicament and suggestions for liberation from it. This article focuses on two Romantic poems as case studies, Percy Bysshe Shelley’s “Mutability” (1816) and John Keats’s “Ode on Melancholy” (1820), to highlight an effective way of inspiring students (...) to recognize the poets’ representations of anxiety and their poems’ therapeutic effects. By pointing out the limitations of recent studies promoting the curative power of poetry, the article examines precise literary aspects of the two works, which facilitate the relief from inner affliction for readers as they discuss in detail the concept of affliction in its association with the realities of instability and depression. It suggests a method of providing poetry education that reveals the paradox of suffering and self-remedy and thereby reinforces comprehension. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Configured to Christ: On Spiritual Direction and Clergy Formation by James KeatingChristian Raab O.S.B.Configured to Christ: On Spiritual Direction and Clergy Formation by James Keating (Steubenville, OH: Emmaus Road, 2021), xxix + 312 pp.Deacon James Keating has served the Church by forming her clergy for thirty years. While he has been a seminary professor and a director of deacon formation at the diocesan level, his prolific scholarship as (...) well as his time as director of theological formation for the Institute for Priestly Formation in Creighton, NE, made him a national figure. Configured to Christ is a collection of Keating's most important essays.While this book is a retrospective, it couldn't be more timely. In 2016 (on the Feast of the Immaculate Conception, December 8), the Congregation for Catholic Education issued The Gift of the Priestly Vocation—Ratio Fundamentalis Institutionis Sacerdotalis, a text which provides guidelines for the whole Church concerning priestly formation. In the fall of 2021, the United States Council of Catholic Bishops completed their revision of the sixth edition of the Program of Priestly Formation (PPF), which translates the principles of the Ratio for the American context. With these two documents in place, it now falls upon seminaries to examine their programs in light of the vision provided by the magisterium. The next five to ten years promise to be a time of reform and renewal in seminary formation. Institutions will be looking for fresh and orienting ideas. Keating's book can be recommended as among the best resources for the venture that awaits.One reason Keating's book is so valuable is its focus on the "perichoresis" of the various aspects of formation (107). This emphasis is consonant with the terminological change found in the new PPF from the language of formational "pillars" to the language of formational "dimensions" (see the USCCB's 5th edition of the PPF, §28). The thinking behind this change seems to have been that it was too easy to imagine "pillars" as separate from [End Page 1110] one another. The human, spiritual, intellectual, and pastoral dimensions of formation are in fact interwoven, interdependent, and interpenetrating. While they can be distinguished, they cannot be divided. Growth in one fosters growth in the other. Keating has long understood this, as his various essays show.The book is divided into three parts and eighteen chapters. Part 1 is entitled "The Interior Life of the Cleric." Here, readers are introduced to the integral relationship between the spiritual and intellectual formational dimensions. For example, Keating provides, in chapter 1, a sustained theoretical reflection on the relationship between academic theology and spirituality, and, in chapter 2, he examines John Henry Newman's writings as a concretized test case for the right relationship of prayer, study, and thought. Authors such as Hans Urs von Balthasar and Jean Leclercq have investigated this relationship in classic works, but Keating's presentation is notable for its accessibility, coherence, and concision. The remaining chapters of part 1 address the topics of silence and spiritual direction. Emerging from these analyses are the insights that interiority expands through discovery of Christ within. We participate in Christ as we behold, wonder, think, theologize, and pray. Keating's plea that we introduce ministerial candidates to the romance of silence is most welcome.The second part of the book is entitled "The Formation of the Cleric." It brings together nine essays which explicitly explore the art of formation. The key to this section, and maybe to the whole book, is chapter 7, "Christ is the Sure Foundation: Priestly Human Formation Completed in and by Spiritual Formation." This chapter makes the case not only for the perichoresis of formational dimensions but also for a much stronger emphasis on spiritual formation than is often the case. Of special note is Keating's observation that spiritual formation can truly support human formation. This is an important insight. In his 1992 apostolic exhortation Pastores Dabo Vobis (on the formation of priests), John Paul II had articulated that human formation was "the basis of all priestly formation" (§43).Unfortunately, this line could be (and has been) interpreted problematically to mean human formation... (shrink)

The present essay grew out of an inte:rest in exploring the relationship be tween "imagination" and "reason" in the history of naturalistic thinking. The essay tries to show something of the spirit of naturalism coming to terms with the place of imagination and reason in knowing, making, and doing as activities of human experience. This spirit is discussed by taking as its point of departure the thinking of five writers: Plato, Aristotle, Giam battista Vieo, Jean-Jacques Rousseau, and John Keats. (...) Plato and Aristotle are considered as spokesmen of reason in a world which appeared to be dominated by non-reason. They found it essential for human beings to try to learn how to distinguish between the work of imagin ation and the work of reason. In trying to make such a distinction, it becomes clear that imagination has its legitimate place, along with reason, in human activity. Or we might say that determining the place which each has is a continuing problem when human beings take seriously what is involved in shaping mind and character. (shrink)

Though the revised edition of A Theory of Justice, published in 1999, is the definitive statement of Rawls's view, so much of the extensive literature on Rawls's theory refers to the first edition.

In lieu of an abstract, here is a brief excerpt of the content:For the Love of Nothing:Auden, Keats, and DeconstructionJo-Anne Cappeluti"Authors can be stupid enough, God knows, but they are not quite so stupid as a certain kind of critic seems to think. The kind of critic, I mean, to whom, when he condemns a work or a passage, the possibility never occurs that its author may have foreseen exactly what he is going to say"—W. H. AudenIDeconstruction by definition is (...) an exercise of the intellect's predilection to disprove and deny aesthetic experience. Deconstruction is in love with denying this "nothing," but is seemingly unaware of how attempting demystification entangles the intellect all the more with the imagination. And it is the imagination that creates aesthetic experience, the very entity critics deny even exists. This dynamic is especially true of deconstruction looking at the Romantic mode of poetry: the poetry of poets who serve as their own subject. Analyzing the internalized quests of these poets, deconstruction offers a drama of itself too much in love with demystifying aesthetic experience, attempting and always failing, intellectually, to reduce it to nothing.Poets who write in the Romantic mode of poetry are in love with this "nothing"; they present internalized quests filled with their acute awareness of the aesthetic—and highly indeterminate—nature of being human. At the core of this indeterminacy is the ongoing debate between imagination and intellect, the first interested in exploring what is there, in human consciousness, the second prone to demystifying it. Poets who write in this mode learn that such improvable yet actual aesthetic experience or "nothing" is germane to being human. Any attempt [End Page 345] to escape it intellectually will only lead back to the imagination that presents it.Poets who write in the Romantic mode of poetry are so familiar with the way in which this aesthetic nature of human existence involves the unresolved conflict between imagination and intellect that these poets present in their poetry a response to the criticism that denies it. John Keats and W. H. Auden are two poets who show this dynamic and who, not by coincidence, have a lot in common. Deconstruction, however, sees Auden and Keats—however separately—as poets who wake up at mid-career to the fallaciousness of the imagination and subsequently turn their talent to making nothing happen in their poetry: undermining its aesthetic nature. Keats's Endymion and Auden's "Caliban to the Audience" are frequently cited as prime examples of this demystification process. As I will argue, however, both of these poems deliberately dramatize the self-thwarting attempts of the intellect to dissect and dismiss what it claims is nothing.1Keats dramatizes this dynamic in Endymion, drawing attention to the way in which this "Brain-sick shepherd prince" claims—actually over-protests—to have loved "nothing" after his miraculous experience beneath the ocean with the strangely indeterminate creature, Glaucus (pp. 134, 206).2 Auden offers as well a detailed description of this dynamic in "Caliban to the Audience," the last section of The Sea and The Mirror, A Commentary on Shakespeare's The Tempest. In this poem, the strangely indeterminate, begged question of existence, Caliban, reveals in great detail his audience's futile attempt to demystify what upsets them.My argument concludes with a discussion of the way in which these poems dramatize deconstruction's unintentional witness to the "real Word" of the imagination (CP, p. 444).3As poets who write in the Romantic mode, exploring what is there in their consciousness, Keats and Auden find a great indeterminacy inherent in their human nature: an unresolved problem that they explore—rather than try to solve. Auden, in fact, links himself to Keats, finding in Keats's idea of the chameleon poet his (Auden's) central idea of the poet as actor for the imagination. Like Keats, Auden takes the imagination quite seriously and fuses Keats's sense of the imagination with Coleridge's: observing that poetry records the poet's experiences in which the (Primary) imagination is drawn to certain "sacred" beings and events. In "Making, Knowing and Judging," Auden declares that the "impression made upon the imagination by any sacred being is of... (shrink)

Stephen Phillips has devoted his career to excavating some of the most valuable gems of Indian philosophy and bringing them into conversation with contemporary thought. This volume honors him and follows his lead by continuing his lifelong project: faithfully interpreting Sanskrit texts to think along with their authors about ideas that still perplex us today. -/- It features ten new essays focusing on epistemology, logic, and metaphysics from outstanding philosophers and scholars of Sanskrit philosophy, with contributions varying in methodology: both (...) historical and cross-cultural. Further, in addition to essays on Nyāya and Advaita Vedānta, it engages with Navya-Nyāya (“new Nyāya”), an important but understudied part of Indian philosophy. Through these investigations, in conversation with Phillips's groundbreaking work, the contributors show the value of cross-cultural engagement for philosophical progress. -/- The Vindication of the World will be of interest to scholars and advanced students working in Indian philosophy, comparative philosophy, and, more generally, epistemology, logic, and metaphysics. (shrink)

Reissued here in its corrected second edition of 1864, this essay by John Stuart Mill argues for a utilitarian theory of morality. Originally printed as a series of three articles in Fraser's Magazine in 1861, the work sought to refine the 'greatest happiness' principle that had been championed by Jeremy Bentham, defending it from common criticisms, and offering a justification of its validity. Following Bentham, Mill holds that actions can be judged as right or wrong depending on whether they (...) promote happiness or 'the reverse of happiness'. Although attracted by Bentham's consequentialist framework based on empirical evidence rather than intuition, Mill separates happiness into 'higher' and 'lower' pleasures, arguing for a weighted system of measurement when making and judging decisions. Dissected and debated since its first appearance, the essay is Mill's key discussion on the topic and remains a fundamental text in the study of ethics. (shrink)

This paper undertakes textual exegesis and rational reconstruction of Mukula Bhaṭṭa’s Abhidhā-vṛttta-mātṛkā, or “The Fundamentals of the Communicative Function.” The treatise was written to refute Ānandavardhana’s claim, made in the Dhvanyāloka, that there is a third “power” of words, vyañjanā (suggestion), beyond the two already accepted by traditional Indian philosophy: abhidhā (denotation) and lakṣaṇā(indication).1 I argue that the explanation of lakṣaṇā as presented in his text contains internal tensions, although it may still be a compelling response to Ānandavardhana.

J.L. Mackie insists that ordinary evaluative thought presents itself as a matter of sensitivity to aspects of the world. And this phenomenological thesis seems correct. When one or another variety of philosophical non-cognitivism claims to capture the truth about what the experience of value is like, or (in a familiar surrogate for phenomenology) about what we mean by our evaluative language, the claim is never based on careful attention to the lived character of evaluative thought or discourse. The idea is, (...) rather, that the very concept of the cognitive or factual rules out the possibility of an undiluted representation of how things are, enjoying, nevertheless, the internal relation to 'attitudes' or the will that would be needed to count as evaluative. On this view the phenomenology of value would involve a mere incoherence, if it were as Mackie says--a possibility that then tends (naturally enough) not to be so much as entertained. But, as Mackie sees, there is no satisfactory justification for supposing that the factual is, by definition, attitudinatively and motivationally neutral. This clears away the only obstacle to accepting his phenomenological claim; and the upshot is that non-cognitivism must offer to correct the phenomenology of value, rather than give an account of it. -/- In Machie's view the correction is called for. In this paper I want to suggest that he attributes an unmerited plausibility to this thesis, by giving a false picture of what one is committed to if one resists it. (shrink)