Careful study of the deuteronomic Torah shows that God's first word to sinners is not a demand, but a consolation; it is not law, but gospel.

The cities of refuge as detailed in the Deuteronomic witness in the Hebrew Bible have served as the inspiration and model for the practice of providing sanctuary for many throughout the centuries, namely with the most recent Sanctuary movements in the US and the UK in the twentieth and twenty-first centuries. And yet, its biblical witness as to its implementation and effectiveness is practically silent. Using methods of biblical studies via liberation hermeneutics and theological ethics from both the Jewish (...) and Christian traditions, the following questions will be explored: What were the cities of refuge? How were they to be set up? What are the theological and ethical questions at play in the biblical witness as to their use? What relevance, if any, do they have for us today? (shrink)

This article aims at a ‘green’ reading of Deuteronomy 20:19–20 with special reference to combat deforestation in Zimbabwe. The article relates to Sustainable Development Goal 15 (SDG 15) of the United Nations Agenda 2030, namely Goal 15 – Life and Land. The article demonstrates that the depletion of the natural environment in Zimbabwe is happening in a way unknown before. It argues that the government of Zimbabwe’s legislative framework for mitigating deforestation is proving to be unsuccessful. This is a pointer (...) that environmental conservation problems in Zimbabwe are also spiritual, hence the need to incorporate additional conservation strategies like biblical hermeneutics. The value addition of this article is the application of the Deuteronomic laws. From the perspective of the exegesis of Deuteronomy 20:19–20 and the surrounding texts, the article focuses on the deforestation in Zimbabwe and aims at the recovering of spiritual strategies of valuing human life without compromising the right of the natural environment. Applying the reading for recovery design, the study gathered data through extensive literature review and biblical exegesis. Contribution: The exegesis of Deuteronomy 20:19–20 is applied to desist from the disproportionate cutting down of trees even during the difficult times such as war, economic hardship and health pandemics. The article contributes to the SDG 15, namely Life and Land. The research envisions that Zimbabwean communities, with the support of the aforementioned exegesis will introduce a programme of deforestation. Trees ought to be considered as of equal value to human beings. The Bible continues to be not bound by space and time and can still be applicable to the contemporary needs of the believers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Destruction of the Seven Nations in Deuteronomy and the Mimetic Theory Norbert Lohfink Hochschule Sankt Georgen, Frankfort The book of Deuteronomy is a narrative with two narrative voices which do not necessarily present the same perspective, the one of the narrator, the other ofMoses. By employing the technique of showing rather than telling, the narrator allows his Moses to articulate a new design of the world in the (...) Deuteronomic law. Although mimetic theory may be important to our understanding of both perspectives, I will focus here solely on that world presented by Moses' speeches.1 A brief summary of my essay "Opfer und Säkularisierung im Deuteronomium" (Sacrifice and Secularization in Deuteronomy), in whose final section I found it necessary to tum to René Girard's mimetic model for clarification of the evidence, provides the basis for the revision and expansion of that study which follows. Deuteronomy—a new conception of the sacred My essay was in the form of a debate with the secularization thesis of Moshe Weinfeld, whose point ofdeparture is the Deuteronomic centralization of sacrifice in Jerusalem.2 In Deuteronomy and the Deuteronomic School, Weinfeld argues that all sacrifice as well as everything sacral was abolished throughout the land, that the sacred was restricted to the central cultus and all else became the profane. I sought to demonstrate that the historical assump1 With regard to the narrator's perspective a central question which arises, for example, is whether Moses is a sacrificial victim or a scapegoat. 2 For an early criticism of Weinfeld's work, see Jacob Milgrom (1973). 104Norbert Lohfink tions of his thesis are based on an erroneous interpretation of the evidence. Although I cannot review those assumptions here, it is important to point out that the evidence is more complicated than Weinfeld seems to admit. In the book of Deuteronomy, we see that sacrifice indeed is abolished throughout the land. Less apparent is the fact that that restriction extends also to the rituals of sacrifice practiced by the central cultus. There is no mention of such rituals in Deuteronomy. A close study of the text reveals that they in fact have undergone a subtle transformation. The 14 centralization laws which describe the pilgrimage to the central sanctuary are presented in a literary form that resembles a ritual (see the tables in Lohfink 1992, 25-31). The high point of that pilgrimage is not the slaughter and offering of animals but the joy of a common meal. The killing of the animals is relatively insignificant in the light of the celebration of Israel's existence "before the countenance of YHWH." The Israel that celebrates this festival is moreover a society where there are neither poor nor needy. This ideal society constitutes in Deuteronomy the true sacred. By comparison with the older, archaic-cultic, understanding of this sacred the transferrai of the world-reality of the society 'Israel' into the sacred appears to imply its disintegration. But this is not the case. Deuteronomy embodies an extension of the sacred, not its demise. It presents a new interpretation of the phenomenon. The process of transforming the meaning of the sacred is mirrored in designation of Israel, indeed all of Israel, as qadosh 'holy'. It is no longer the priests alone who are considered holy but the entire population. Deuteronomic law is framed by statements that name Israel as "a people holy to the LORD your God" (7:6; 26:19) and that promise the holiness of Israel as a future blessing (28:9).3 Now 'holiness' always means the marking of a partial realm out of a greater realm which becomes thereby the 'profane'. This is what is meant in Deuteronomy. The nation of Israel is 'holy' in contrast to the other 'nations;' it is, according to 7:6, the "people for his own possession out of all the peoples that are on the face of the earth." In 26: 18ff. this rhetorical formula splits into two discrete references, the one stating that Israel wül be "a people for His own possession," the other that "He will set you high above all the nations He has made." Both texts depict a system of holy-profane... (shrink)

The morally offensive idea of holy and total war, presented by the Deuteronomic authors as a religious duty, perplexes and disturbs us by its cruelty. We can identify in the biblical texts two different accounts of Israel's conquest of Canaan and can examine the development and interplay of these narratives - and their correlative divergent sets of moral laws. Study of these documents suggests that the notion of holy war was a retrospective invention of the last years of the (...) monarchy. It is closely connected to the Deuteronomic conception of a covenantalkinship community, and it ought to worry political theorists and theologians who find such a community attractive. (shrink)

There is an old and powerful argument for the claim that divine foreknowledge is incompatible with the freedom to do otherwise. A recent response to this argument, sometimes called the “dependence response,” centers around the claim that God’s relevant past beliefs depend on the relevant agent’s current or future behavior in a certain way. This paper offers a new argument for the dependence response, one that revolves around different cases of time travel. Somewhat serendipitously, the argument also paves the way (...) for a new reply to a compelling objection to the dependence response, the challenge from prepunishment. But perhaps not so serendipitously, the argument also renders the dependence response incompatible with certain views of providence. (shrink)

Do we have free will? In this interview, Helen Steward explains part of her very distinctive approach to the philosophical puzzle concerning free will vs determinism. Steward rejects determinism, but not because she denies that we are not material beings (because, for example, we have Cartesian, immaterial souls that have physical effects). Her reasons for rejecting determinism are very different.

The question of whether there are laws in ecology is important for a number of reasons. If, as some have suggested, there are no ecological laws, this would seem to distinguish ecology from other branches of science, such as physics. It could also make a difference to the methodology of ecology. If there are no laws to be discovered, ecologists would seem to be in the business of merely supplying a suite of useful models. These models would need to be (...) assessed for their empirical adequacy but not for their ability to capture fundamental truths, or the like. If, on the other hand, ecology does have laws, this prompts further questions about what these laws are and why even the best candidates for ecological laws fall short of what might be expected of laws. (shrink)

Thinking tools is a regular feature that offers tips and pointers on thinking clearly and rigorously.

Thinking tools is a regular feature that offers tips and pointers on thinking clearly and rigorously.

Thinking Tools is a regular feature that introduces pointers on thinking clearly and rigorously.

Journal Name: Semiotica Issue: Ahead of print.

Although much recent social science and humanities work has been a revolt against simplification, this volume explores the contrast between simplicity and complexity to reveal that this dichotomy, itself, is too simplistic. John Law and Annemarie Mol have gathered a distinguished panel of contributors to offer—particularly within the field of science studies—approaches to a theory of complexity, and at the same time a theoretical introduction to the topic. Indeed, they examine not only ways of relating to complexity but complexity _in (...) practice._ Individual essays study complexity from a variety of perspectives, addressing market behavior, medical interventions, aeronautical design, the governing of supranational states, ecology, roadbuilding, meteorology, the science of complexity itself, and the psychology of childhood trauma. Other topics include complex wholes in the sciences, moral complexity in seemingly amoral endeavors, and issues relating to the protection of African elephants. With a focus on such concepts as multiplicity, partial connections, and ebbs and flows, the collection includes narratives from Kenya, Great Britain, Papua New Guinea, the Netherlands, France, and the meetings of the European Commission, written by anthropologists, economists, philosophers, psychologists, sociologists, and scholars of science, technology, and society. _Contributors._ Andrew Barry, Steven D. Brown, Michel Callon, Chunglin Kwa, John Law, Nick Lee, Annemarie Mol, Marilyn Strathern, Laurent Thévenot, Charis Thompson. (shrink)

Thinking Tools is a regular feature that introduces tips and pointers on thinking clearly and rigorously. Here we get to grips with two everyday reasoning errors.

Thinking Tools is a regular feature that introduces pointers on thinking clearly and rigorously. Here I tell a cautionary tale about flying saucers and take a brief look at the virtues of ‘open-mindedness’.

Thinking Tools is a regular feature that introduces pointers on thinking clearly and rigorously. Here we get to grips with two everyday reasoning errors.

Thinking Tools is a regular feature that introduces pointers on thinking clearly and rigorously. Here l explain some of the techniques commonly used by ‘gurus’ to dupe people into thinking they have something profound to say.

Thinking tools is a regular feature that offers tips and pointers on thinking clearly and rigorously.

Thinking Tools is a regular feature that introduces pointers on thinking clearly and rigorously. In this installment, we focus, not on faulty reasoning per se, but on an example of how we can be led astray or manipulated without our even realizing what is going on. Our critical faculties are entirely sidestepped!

Thinking Tools is a regular feature that introduces pointers on thinking clearly and rigorously.

Thinking Tools is a regular feature that introduces pointers on thinking clearly and rigorously.

Thinking Tools is a regular feature that introduces pointers on thinking clearly and rigorously. Here we get to grips with an everyday reasoning error: the gambler's fallacy.

Thinking Tools is a regular feature that introduces tips and pointers on thinking clearly and rigorously.

Thinking Tools is a regular feature that introduces tips and pointers on thinking clearly and rigorously.

Thinking Tools is a regular feature that introduces tips and pointers on thinking clearly and rigorously.

A dialogue investigating whether the usual religious defences of belief in God are really up to the job.

Let (leeway) incompatibilism be the thesis that causal determinism is incompatible with the freedom to do otherwise. Several prominent authors have claimed that incompatibilism alone can capture, or at least best captures, the intuitive appeal behind Jorge Luis Borges's famous “Garden of Forking Paths” metaphor. The thought, briefly, is this: the “single path” leading up to one's present decision represents the past; the forking paths that one must decide between represent those possible futures consistent with the past and the laws (...) of nature. But if determinism is true, there is only one possible future consistent with the past and the laws and, hence, only one path to choose from. That is, if determinism is true, then we are not free to do otherwise. In this paper, I argue that this understanding of the Garden of Forking Paths faces a number of problems and ought to be rejected even by incompatibilists. I then present an alternative understanding that not only avoids these problems but still supports incompatibilism. Finally, I consider how various versions of (leeway) compatibilism fit with the Garden of Forking Paths as well as the broader question of whether metaphors, however intuitive, have any dialectical force in the debates over freedom. (shrink)

Assume that, even with a time machine, Tim does not have the ability to travel to the past and kill Grandfather. Why would that be? And what are the implications for traditional debates about freedom? We argue that there are at least two satisfactory explanations for why Tim cannot kill Grandfather. First, if an agent’s behavior at time _t_ is causally dependent on fact _F_, then the agent cannot perform an action (at _t_) that would require _F_ to have not (...) obtained. Second, if an agent’s behavior at time _t_ is causally dependent on fact _F_, then the agent cannot perform an action (at _t_) that would prevent _F_ from obtaining. These two explanations have distinct upshots for more traditional debates over freedom. The first implies that causal determinism is incompatible with the ability to do otherwise and also raises questions about the traditional arguments for the incompatibility of divine foreknowledge and the ability to do otherwise; the second does neither. However, both explanations imply that the Molinist account of divine providence renders agents unable to do otherwise, at least in certain circumstances. (shrink)

Suppose Molinism is true and God placed Adam in the garden because God knew Adam would freely eat of the fruit. Suppose further that, had it not been true that Adam would freely eat of the fruit, were he placed in the garden, God would have placed someone else there instead. When Adam freely eats of the fruit, is he free to do otherwise? This paper argues that there is a strong case for both a positive and a negative answer. (...) Assuming such cases are possible under Molinism, we are left with a puzzling question: if Molinism is true, what can you do? (shrink)

Here is a brief introduction to Ayer's radical criticism of religious belief. According to Ayer, a sentence like ‘God exists’ doesn't assert something false; rather, it fails to assert anything at all.

Here's an overview of one of the more ingenious attempts to criticize religious belief. Antony Flew argues that if the religious won't allow anything to count as evidence against what they believe, then they don't actually believe anything. The religious aren't making false claims; rather, they're not making any claims at all.

The year is 2100. Geena is the proud new owner of Emit, a state-of-the-art robot. She has just unwrapped him, the packaging strewn across the dining room floor. Emit is designed to replicate the outward behaviour of a human being down to the last detail . Emit responds to questions in much the same way humans do. Ask him how he feels and he will say he has had a tough day, has a slight headache, is sorry he broke that (...) vase, and so on. Geena flips the switch at the back of Emit's neck to ‘on’. Emit springs to life. (shrink)

Humanists expound the virtues of science and reason. Emphasis is placed on formulating theories and predictions with clarity and precision, focusing wherever possible on phenomena that are mathematically quantifiable and can be objectively and precisely measured. Science and reason offer us truth‐sensitive ways of arriving at beliefs. As a result of scientific investigation, many religious claims, or claims endorsed by religion, have been shown to be false, or at least rather less well founded than previously thought. So science has threatened (...) and indeed established beyond reasonable doubt the falsity of some religious beliefs. Science and reason are able to threaten, and indeed demolish, many religious beliefs. When religious and other woo‐claims are challenged by science and reason, various strategies may be employed in their defence. Some of the strategies are selective scepticism, re‐interpretation and accusation of scientism. (shrink)

This article is currently available as a free download on ingentaconnect.

David Law's new book deals with Kierkegaard's `apophaticism' - or those elements of Kierkegaard's thought which emphasize the incapacity of human reason and the hiddenness of God.

Skeptical theism is a leading response to the evidential argument from evil against the existence of God. Skeptical theists attempt to block the inference from the existence of inscrutable evils to gratuitous evils by insisting that given our cognitive limitations, it wouldn’t be surprising if there were God-justifying reasons we can’t think of. A well-known objection to skeptical theism is that it opens up a skeptical Pandora’s box, generating implausibly wide-ranging forms of skepticism, including skepticism about the external world and (...) past. This paper looks at several responses to this Pandora’s box objection, including a popular response devised by Beaudoin and Bergmann. I find that all of the examined responses fail. It appears the Pandora’s box objection to skeptical theism still stands. (shrink)

Stephen Law follows THE PHILOSOPHY FILES with a second book of philosophical conundrums for teenagers. This time he asks such questions as Do Miracles Happen? Why Do These Words Mean Something? and Do I Know the Sun will Rise Tomorrow? You can dip into the arguments that interest you, in eight chapters where the themes are set up in witty scenarios and then debated. There are wacky thought experiments to work out and a variety of characters appear - some of (...) them Martians. As in THE PHILOSOPHY FILES, there are hundreds of lively cartoons running through the book. Stephen Law is a brilliant communicator with a passion to make young people think for themselves. As the GUARDIAN said: 'It's philosophy in action rather than philosophy in aspic... a real philosophy book for kids - which students and adults could enjoy too - finally exists'. (shrink)