Which is the primal sin, pride or idolatry? The Augustinian tradition highlights pride, an emphasis reinforced by theological critiques of modernity. However, the Old Testament and Romans 1 point to idolatry as the fundamental form of sin. Analysis of Augustine's account of human acts, the nature of evil, and the structure of sinful love frames a close reading of one of the most famous episodes in his Confessions, the youthful theft of pears. In this autobiographical reflection, Augustine illuminates the paradox (...) of pride. Self-love is unstable, and it resolves into the pursuit of finite goods that we wrap in the false tinsel of imagined divinity. In this way, Augustine's phenomenology of pride is consistent with the biblical consensus that idolatry is the primal expression of sin. (shrink)

Stanley Hauerwas has been seen as a staunch opponent of liberal Protestantism. However his upbringing, education, and theological points of emphasis suggest that his work is best understood as in internal critique of liberal Protestantism, one that follows in a tradition of twentieth‐century theological renewals.

This article responds to the article by R. R. Reno that appeared in the May 2013 issue of the journal First Things. In that article, Reno calls Rahner a restorationist, an integralist, and the “ultimate establishment theologian,” who reassured but failed to challenge the mind-set of the Church before Vatican II. Reno also claims that Rahner had a negative impact on the Church, blaming him for the many deficiencies Reno sees in contextual, feminist, liberation, and revisionist (...) moral theology. The first part of this current article looks at the term intégrisme, and rebuts Reno’s suggestion that Rahner is an integralist. The second section explores Reno’s charge that “Rahner’s time has passed.” The third part examines the ecclesiologies of Reno and Rahner, highlighting the differences between the two and the implications for theology. The article concludes with a brief discussion of Rahner’s contribution to theology in his own right. (shrink)

This article responds to the article by R. R. Reno that appeared in the May 2013 issue of the journal First Things. In that article, Reno calls Rahner a restorationist, an integralist, and the “ultimate establishment theologian,” who reassured but failed to challenge the mind-set of the Church before Vatican II. Reno also claims that Rahner had a negative impact on the Church, blaming him for the many deficiencies Reno sees in contextual, feminist, liberation, and revisionist (...) moral theology. The first part of this current article looks at the term intégrisme, and rebuts Reno’s suggestion that Rahner is an integralist. The second section explores Reno’s charge that “Rahner’s time has passed.” The third part examines the ecclesiologies of Reno and Rahner, highlighting the differences between the two and the implications for theology. The article concludes with a brief discussion of Rahner’s contribution to theology in his own right. (shrink)

BLWith new text and full apparatus criticus The Eudemian Ethics was one of two ethical treatises which Aristotle wrote on the subject of ethica or `matters to do with character'. Although the two works cover much the same ground, the Nicomachean Ethics is better known; the poor manuscript tradition of the Eudemian Ethics has made correct translation and interpretation of the text extremely difficult. The subject of the work is the choice of a certain means of conduct, made by a (...) `man of practical wisdom', between two extremes of behaviour: asceticism and yielding to uncontrolled impulses. Aristotle also stresses the notion of moral intention and the importance of virtue of character. This new Oxford Classical Text of the Eudemian Ethics is the result of many years of work. After Sir David Ross's death, his original text was substantially reworked and revised by his friend and colleague R. R. Walzer, who was aided in the revision by his former pupil Mrs Jean Mingay, who continued his work after his death in 1974. Mrs Mingay was fortunate in being able to make use of previously unpublished contributions from D. J. Allan after his death in the late seventies, and more recently has been helped in her work by the suggestions of Professor D. A. Russell, David Robinson, and Christopher Rowe. (shrink)

Among psychologists and vision scientists,binocular rivalry has enjoyed sustainedinterest for decades dating back to the 19thcentury. In recent years, however, rivalry''saudience has expanded to includeneuroscientists who envision rivalry as a tool for exploring the neural concomitants ofconscious visual awareness and perceptualorganization. For rivalry''s potential to berealized, workers using this tool need toknow details of this fascinating phenomenon,and providing those details is the purpose ofthis article. After placing rivalry in ahistorical context, I summarize major findingsconcerning the spatial characteristics and thetemporal dynamics (...) of rivalry, discuss two majortheoretical accounts of rivalry ( eye vs stimulus rivalry) and speculate on possibleneural concomitants of binocular rivalry. (shrink)

This book presents the results of these thinkers in a newly unified manner and displays their significance for the philosophy of mathematics.

This book presents the results of these thinkers in a newly unified manner and displays their significance for the philosophy of mathematics.

This invaluable resource is the first one-volume, in-depth, comprehensive history of modern science ever published.

What is xenophobia? Why is xenophobia immoral? How is xenophobia's conceptual and moral meaning diminished? Investigations of these questions would invigorate xenophobia as a topic in public morality and discourage the public's acquiescing to xenophobia's new prominence. This paper focuses on the third question, the diminishment of xenophobia. In the first section, I outline a general conception of xenophobia. In the second, I explain how theories of membership in liberal democratic societies relegate xenophobia to a minor moral concern. And, in (...) the third, that the conflation of xenophobia with racism disadvantages the former. How liberal Democratic nations imagine membership and how those nations imagine racism shelters xenophobia. (shrink)

Now and in the foreseeable future the human race is and will be divided into societies that we call states and that are separated by strictly defined borders and regimes that are often in opposition to one another. If not all states are multinational, all of them are multicultural. Whenever a state is formed we can be sure that differences have already emerged and will soon declare themselves with a strong voice.

Almost all ethical guidelines and legislative policies concerning biomedical research involving human subjects contain provisions about relevance of research for the participating populations, informed consent, adequate care for research induced injuries and several other safeguards but the poor continue to suffer. Globalization has further aggravated poor people’s vulnerability by exposing them to international markets. Since the developing countries are abode of higher population of the poor they have become the unholy mines of this human ore for researchers. In this paper (...) I examine various dimensions of poverty and analyze the international ethical responses in the area of biomedical research involving human subjects in order to determine their adequacy to protect the poor against exploitation and misuse and conclude that in view of the poor’s inherent and extreme vulnerability and the failure of ethical pronouncements to protect them from misuse and exploitation, they should be excluded from being enrolled as research subjects. (shrink)