Universalism in Greek and Roman antiquity and Christian political philosophy -- Universalistic thinking from early modern times to Enlightenment -- The emergence of particularism in the nineteenth and twentieth centuries -- The triumph of particularism in twentieth-century international relations theory -- Instead of a conclusion : towards renewed ontology(ies).
In this article, we present a newly developed undergraduate module that is taught in the Humanities Department of the University of Roehampton. Campus and university themselves are the topics of the module. The module provides an opportunity for the students to engage academically with their environment. They study not only many interesting stories related to the campus, its buildings and artworks and the history of the university and its constituent colleges, they also explore their historical contexts. They have the rare (...) chance to engage with original artefacts and archival materials directly unmediated by editorial and scholarly work. For their assignments, the students conduct research projects that are based on the resources of campus and university. They are required to present the results of their research in a public forum to provide them, early in their university studies, with experience of public engagement. (shrink)
Luigi Taparelli, S.J. sought to "baptize" classical liberal economic thinking by re-establishing it on the basis of a modernized Aristotelico-Thomistic conception of human nature and society. With its flawed anthropology, Taparelli argued that economics as it stood was illequipped to understand the actual character of socio-economic problems and therefore dangerous as an instrument of public policy. Applying his principles of solidarity, subsidiarity, just legal order and piety, Taparelli drew attention to the relationship of moral-cultural factors to economic life and described (...) the limits of government intervention subject to maximum regard for personal liberty."Le Père Luigi Taparelli chercha à « baptiser » la pensée économique libérale classique en la fondant sur une conception Aristotelico- Thomiste modernisée de la nature humaine et de la société. Taparelli avançait quavec son anthropologie erronée, la science économique de lépoque était mal équipée pour comprendre le caractère des problèmes socio-économiques et de plus dangereuse en tant quinstrument de politique publique. En se fondant sur les principes quil avait élaborés, ceux de solidarité, de subsidiarité, dordre judiciaire juste et de pitié, Taparelli attira lattention sur la relation des facteurs moraux et culturels de la vie économique et décrivit les limites de lintervention étatique à laune de lespace maximum de liberté personnelle. (shrink)
From the early centuries, the Evangelist John has been referred to as “the theologian.” And rightly so, for Christian theology, as we have come to know it, is inconceivable without his Gospel and especially its Prologue. Its words have provided the vocabulary for theological reflection thereafter, and it seems certain that, until the middle to the end of the second century, the annual celebration of Christ’s Passion, Pascha, was only celebrated by those who recalled how John had worn the distinctive (...) headdress of the high priest in Jerusalem: the only disciple to remain at the foot of the cross, John was, for them, the high priest of the paschal mystery. It is thus perhaps not surprising that it was especially in John, and his words about the revelation of Christ, the Word and Life, that Michel Henry found a vision of Christianity that resonated with the phenomenology that he had been investigating from his initial magnum opus, The Essence of Manifestation, through to his final Christian trilogy: first, I Am the Truth: Towards a Philosophy of Christianity, then several years later, during which time he read Tertullian and most importantly Irenaeus, Incarnation: A Philosophy of Flesh, and finally, appearing in print posthumously, Words of Christ. (shrink)
The relationship between John the Baptist and Jesus of Nazareth is defined by most New Testament scholars and historians of Christianity in terms such as “contrast”, “radical difference” or “parting of the ways”. This article aims at reviewing in a detailed way the many phenomenological parallels that the sources permit to establish between these Palestinian preachers of the first half of the 1st century c.e. (a task which has virtually not been made before). i will also reconsider some supposed differences (...) which, according to most scholars, imply the existence of a contrast between them, and i will argue that these differences do not exist or are not important enough to build a contrastive image. in this way, i aim at showing that the idea of a sharp opposition between John and Jesus is an untenable view and the result of a distortion of the available data due to ideological (more specifically, theological) prejudices. (shrink)