Learning disabilities are highly prevalent on college campuses, yet students with learning disabilities graduate at lower rates than those without disabilities. Academic and psychosocial supports are essential for overcoming challenges and for improving postsecondary educational opportunities for students with learning disabilities. A holistic, multi-level model of campus-based supports was established to facilitate culture and practice changes at the institutional level, while concurrently bolstering mentors’ abilities to provide learning disability-knowledgeable support, and simultaneously creating opportunities for students’ personal and interpersonal development. Mixed (...) methods were used to investigate implementation of coordinated personal, interpersonal, and institutional level supports for undergraduate science, technology, engineering, and math (STEM) students with learning disabilities. A one-group pre-test post-test strategy was used to examine undergraduate outcomes. Participants included 52 STEM undergraduates with learning disabilities, 57 STEM graduate student mentors, 34 STEM faculty mentors, and 34 university administrators and personnel as members of a university-wide council. Enrolled for two years, undergraduates were engaged in group meetings involving psychoeducation and reflective discussions, development of self-advocacy projects, and individual mentorship. Undergraduates reported improved self efficacy (p =.001), campus connection (p <.001), professional development (p ≤.002), and self advocacy (p <.001) after two academic years. Graduate student mentors increased their understanding about learning disabilities and used their understanding to support both their mentees and other students they worked with. Council members identified and created opportunities for delivering learning disability-related trainings to faculty, mentors and advisors on campus, and for enhancing coordination of student services related to learning and related disorders. Disability-focused activities became integrated in broader campus activities regarding diversity. This research explicates a role that college campuses can play in fostering the wellbeing and the academic and career development of its students with developmental learning and related disorders. It offers an empirically tested campus-based model that is multilevel, holistic, and strengths-based for supporting positive outcomes of young people with learning disabilities in STEM. Moreover, findings advance the knowledge of supports and skills that are important for self-regulating and navigating complex and multi-faceted disability-related challenges within both the post-secondary educational environment and the young adults’ sociocultural context. (shrink)

In this little volume, Anthony Thiselton makes an impassioned appeal for closer attention to the philosophy of hermeneutics. Emilio Betti provocatively observes that hermeneutics ought to constitute an obligatory course for most degrees in the humanities. Hermeneutics, he insists, teaches patience, tolerance, respect for other views, understanding, and humility, while holding one's own views with firmness and generosity. Yet many teaching institutions do not yet recognize this. With this in mind, Thiselton first considers and responds to those who argue (...) that hermeneutics is not necessary. Then he considers anew more sophisticated thinkers on the subject. Types of texts and hermeneutical models, he argues, are almost infinite, a fact many biblical scholars do not recognize. In the field of biblical hermeneutics, too many view the Bible as one thing, or as a monochrome landscape--it is not. The culmination of Thiselton's case consists in a sustained reflection on the impressive work of Paul Ricoeur, selecting thirteen points of genuine advance his work makes. With a glossary of fifty technical terms this is a volume that will prove helpful to student and scholar alike. (shrink)

This new edition keeps the same successful format, with each chapter providing a self-contained introduction to the topic it discusses, rewritten to include ...

Graham N. Stanton, University of Cambridge ?Anthony Thiselton is one of our leading theologians, equally at home in both New Testament studies and in philosophical and theological hermeneutics, and a collection of this major articles will ...

Encountering philosophy of religion for the first time, we are like explorers arriving on an uncharted coastline. This introduction from Anthony Thiselton is divided into three parts, first mapping the main approaches, then introducing us to the major ideas and thinkers, and finally giving concise explanations of all the words and phrases readers need to know.

This concise, authoritative encyclopedia from one of the world's most renowned theologians explores all the major themes in the philosophy of religion.

Professor Thiselton compares and assesses modern and postmodern interpretations of the self and society on their own terms and in relation to Christian theology. He explores especially claims that appeals to truth constitute no more than disguised bids for power and self-affirmation whether in society or in religion.

Situating the subject -- Hermeneutics and spech-act theory -- Hermeneutics, semantics, and conceptual grammar -- Lexicography, exegesis, and reception history -- Parables, narrative-worlds, and reader-response theories -- Philosophy, language, theology, and postermodernity -- Hermeneutics, history, and theology.

This is a selected bibliography of Kant's third Critique.

This essay argues that Kant's writings on religion recapitulate or anticipate many of the theoretical moves we find in Promethean discourses of the eighteenth and nineteenth centuries. The first portion of the article lays out fundamental elements of Promethean discourse from a theological point of view, and distinguishes between “aggressive” and “urbane” Prometheanism. I contend that both types attack divine transcendence and Christian doxology, focus almost entirely on soteriology to the detriment of creation, and advocate a movement from theo‐centric discourse (...) to anthropocentric discourse. Yet urbane Prometheanism differs from its aggressive cousin by moving from hatred of God to a non‐dialogical mode of indifference to God as an impotent and inconsequential deity. I argue that an urbane Prometheanism is what properly characterizes Kant's philosophy of religion—from his epistemic work in the first Critique, through his way of parsing theological and philosophical discursive responsibilities, to his actual hermeneutics of Christian doctrine. (shrink)

What does Paul envision as the basis for the spiritual identification with Jesus in his resurrection, 2) submission to the lordship of Jesus and the expectations of his kingdom, and 3) hope in the future resurrection of those who are “in Christ.” While these form the “ground” for spiritual formation, Paul further offers a model for applying this resurrection identification in the “here and now” life of the believer.

Aggressive-sadistic personality disorder (SPD) involves derivation of pleasure from another's physical or emotional suffering, or from control and domination of others. Findings from a head-injured sample indicate that SPD traits are associated with neuropsychological deficits in executive function and language, suggesting difficulties in frontal-lobe-mediated self-regulation of aggressive and emotional impulses. Implications for rehabilitation of aggressive offenders are discussed.

As above -- So below -- The microscope -- Culture -- Private property -- Equality -- Liberty -- Parerga & Paralimpomena -- Final thoughts.

Behrendt & Young (B&Y) propose that a dysfunction in the reticular thalamic nucleus contributes to disinhibition of specific thalamic nuclei, allowing cortical attention mechanisms to engage thalamic relay neurons, causing underconstrained activation of the cortex and hallucinations. The following hypothesis challenges the notion of impaired sensory gating by providing the alternative view that hypofrontality reduces the power of incoming stimuli, causing internal drives to override consciousness, resulting in hallucinations.

Mating motivation likely plays a role in bias to attractive individuals, but there are other complementary theories drawn from the evolutionary literature related to competition, friendship, and leadership selection that also make relevant predictions concerning biases towards attractive individuals. The relative balance of these factors will be context dependent and so help explain why the pattern of bias is sometimes variable.

De Dreu and Gross offer a compelling synthesis of a growing literature on the psychology of attack and defense. I argue that human raiding ecology suggests the need to endogenize attacker-defender move order as well as opportunities for tactical mismatch available to defenders. Perhaps most significantly, I draw attention to the surprising lacunae in sex differences across attack and defense.

This article addresses a tendency within postcolonial studies to place the work of Michel Foucault and Frantz Fanon in opposition. This has obscured the real, and potentially very productive, similarities between them. The most important of these links has to do with their shared critique of the sovereign subject of humanism: for Fanon and Foucault, this critique of the traditional humanist subject provides a way of opposing what they both see as the dangerous nostalgia for a lost moment of origin. (...) Furthermore, Fanon and Foucault both end in a moment of ethics, but it is an ethics without the sort of stable subjects assumed by humanism. I offer a consideration of some of the links that can be found in several texts by Fanon and Foucault. I then attempt to define the term I will be using to describe their shared strategy of an ethics without subjects: the “humanism effect.” I conclude by trying to suggest some of the strategic possibilities of an ethics without subjects in the postcolonial context. (shrink)

The authors aim in this article to show why it is extremely difficult to expect representatives of missionary religions to engage in productive interreligious dialogue. The article demonstrates how the imperative to convert, which is rooted in a sense of epistemic authority that one holds the best version of truth, precludes interreligious dialogue among religionists. The authors note, on the one hand, that the primary condition for any dialogue is that each of those involved come to the dialogue intellectually humble. (...) On the other hand, the authors note that for missionary religionists to embrace intellectual humility requires a fundamental rethink of their claims of epistemological certainty and final epistemic authority. This implies abandoning the missionary mandate and witnessing built on a sense of intellectual certainty and pride. The authors therefore argue that intellectual humility is a necessary condition for productive interreligious dialogue. Because representatives of missionary religions claim certainty about the knowledge they espouse, what is paraded as interreligious dialogue is largely a myth. It will remain a mere concept that yields little to no tangible result unless these representatives embrace intellectual humility, which is more achievable within a secularist framework.Contribution: This research contributes to the seemingly easy but difficult discourse and practice about interreligious dialogue. It brings to the limelight a more appropriate conception of dialogue in the context of interreligious dialogue, and explains how side-lining that conception empties the predominant practice of interreligous dialogue. This contribution is useful to HTS, which focuses on theological and religious studies, as well as critical study of religions. (shrink)