In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS The Glory of the Lord: A Theological Aesthetics, III: Studies in Theological Style: Lay Styles. By HANS URS VON BALTHASAR. Translated by Andrew Louth, John Saward, Martin Simon, and Rowan Williams. Edited by John Riches. San Francisco : Ignatius Press, 1986. Pp. 524. In this third volume of the Ignatius Press translation of Herrlichkeit, von Balthasar examines the more significant developments within the tradition of theological aesthetics-as (...) ancient as Irenaeus-from the failure of " clerical " theology in the late medieval period down to the early twentieth century. He treats here of Dante, John of the Cross, Pascal, Hamann, Soloviev, and Peguy, finding in each of them a relatively freestanding and harmonious exploitation of themes emerging from the coincidence of free historicity and lucid rationality which is the splendor of the Christian revelation, of the forma Christi. Von Balthasar's interest in these "lay " theologians focuses upon their failure or success in providing an aesthetic resolution of the problems posed by the fact, no longer capable of being ignored or transmitted, of human solidarity. This solidarity, in sin and in redemption, challenges the very possibility of a theological aesthetics, for it requires an aesthetically satisfying integration of the divine justice and the divine mercy, of the human community as simul justus et peccator, redeemed and yet capable of damnation. This is finally the problem of reconciling divine and human freedom, and no theology which fails to face it is worthy of the name. The theologians under discussion in this volume did face it, however unsuccessfully for the most part, and their having done so constitutes their interest. Other issues provide a variable framework for the posing of this radically Christocentric question: the relation of grace and nature, the sinfulness or not of the Church, the tension between a Platonizing reading of the Pauline marital symbolism and the covenantal content of that symbolism, the debate with the Reformation's refusal of theological aesthetics, and a rationalist reduction of beauty to formal necessity. It is also notable that the aesthetic stress of these theologians upon the concrete individual tends to locate them in the Neoplatonic-Augustinian hermeneutic whose ontological expression is a universal hylemorphism, in which matter and form express the paradoxical dichotomies of being rather than its logical integration as in the Aristotelian-Thomist hermeneutic governed by the act-potency analysis. In fact the rejection of the 710 BOOK REVIEWS 711 sterility of the essentialist logic of the latter hermeneutic is a frequent,.even an insistent, theme among these theologians. Perhaps the identification of the fundamental problem of theological aesthetics as the aesthetic integration of our solidarity with the damned is most evident in the first and last authors discussed, but even in John of the Cross, whose refusal of historical content to the faith is almost Bultmannian, the emphasis upon the experiential dimension of our appropriation of the revelation is maintained, and therefore, at least by implication and in the breach, the question of the experiential or aesthetic synthesis of God's redemptive love with his justice is in issue. The theological problem which emerges with clarity in this profoundly instructive inquiry is more properly that of our human solidarity in sin and in redemption, in the first Adam and in the last. This emphasis is of course a Pauline inheritance, whose initial exploration by way of the theological aesthetics of Irenaeus is the beginning of Christian theological aesthetics, but the task of integrating the dialectic of our human solidarity, as at once in the sin and death caused by the disobedience of the first Adam, and in the redemption and resurrection worked by the obedience of the last Adam, constitutes now as then the permanent because fundamental question before any theology which would be responsive, as an aesthetics, to the "ancient beauty, forever new," whose aesthetic integration von Balthasar considers to be the single responsibility and therefore the hallmark of any adequate Christian theology. The perennial attempts to meet this responsibility have forced Christian theology to abandon the cosmological preoccupations inherited from Plato and Aristotle as the price of loyalty to the free historical context which is alone possible for theology whether it be labelled systematics or aesthetics... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:178 BOOK REVIEWS The Glory of the Lord: A Theological Aesthetics, II: Studies in Theological Style: Clerical Styles. By HANS URS VON BALTH.AS.AR. Translated by Andrew Louth, Francis McDonagh, and Brian McNeil, C.R.V. Edited by John Riches. San Francisco: Ignatius Press; New York: Crossroad, 1984. Pp. 362. This is the second volume of the translation of Hans Urs von Balthasar's H errlichkeit edited by Joseph Fessio and John Riches, (...) corresponding to the first part of the second volume of the original. The translation has been a joint project, and, if as a wsult it is more uneven than that of the first volume, with rare exceptions it is an accurate rendition into good English of the author's difficult German. The problems which the book presents to the reviewer do not stem from the translation, but from the subtlety of the theological viewpoint of the author himself-a viewpoint here manifest, if not in actu secundo, then in actu primo proximo, for this volume is given over to an examination of the thought of five " clerical " or "official " theologians (Irenaeus, Pseudo-Dionysius, Augustine, Anselm, and Bonaventure) whom von Balthasar has chosen because they exemplify that aesthetic integration of theological insight which the author considers to offer the sole means of avoiding the dead ends of systematization, these being those logical culs-de-sac into which the clerical theologians of the medieval schools, with the exception 'of a few such as Bonaventure, were carried by their mistaken devotion to a new project, typified by Thomism and dominant by the end of the thirteenth century, of enclosing the free unity and rational integrity of the truth revealed in Christ within the transcendentally necessary structures of the sterile immanentist rationalism which von Balthasar considers to be constitutive of all systematic thought. It would doubtless be possible to read this second volume with some profit, apart from any acquaintance with the first, but it would be to miss the context in which the theologies chosen for examination become luminous. In any event, this volume, like the first, is not to be read at a sitting, or merely once: the product of a lifetime's study, The Glory of the Lord must itself be studied, and the study should follow the sequence of the work itself. Von Balthasar's literary style is highly allusive, while his thought is at once subtle and dense; the combination imposes upon the reviewer a task of interpretation which can be undertaken only with some diffidence, yet the importance of. providing some sort of prolegomenon to the easily bewildering richness of this masterwork in order that it be made more ac- BOOK REVIEWS 179 cessible to the readership for whom its author and editors intend it must warrant the risk indissociable from such interpretation. At first hand, much of the reviewer's work is already done by the author in an introductory section, which in turn states the goal of the entire enterprise, that of providing concrete historical (" dramatic ") realizations of the " form" of Christ, " the glory of the Lord," which the first volume set forth as the norm of all valid theology. The theologies which do this are " beautiful," and by being so have a factual impact upon the history and culture of the faith. Von Balthasar then explains what is meant by theological "style:" the freedom of the theologian manifesting itself in giving a particular free but obedient form to the content of the revelation, whose Form is the glory of God. The author then recites the decline of "official " or " clerical " style of theology from the end of the thirteenth century, and points to the emergence of a new "lay " style in the later medieval period, a style which was to become normative in consequence of the effective abdication by the official scholastic theology from the properly theological task of seeking to understand ever more profoundly the ecclesial tradition of the revelation in Christ, in favor of the sterile academic commentary upon St. Thomas wherein scholasticism languished until the Enlightenment, and then from the neoThomist revival in the late nineteenth century until its final defeat by biblical scholarship in the recent past... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:308 BOOK REVIEWS lronioally, the retrieval of patristic theology together with the ecumenical emphasis has blunted some of the more "traditional" (i.e., Tridentine) Catholic accents within what used to be the most distinctively Catholic of the systematic treatises-church and sacraments. For example, while Power asserts the Eucharist as a real presence and propitiatory sacrifice (Tridentine themes), he does not stress them, in order to make room for an understanding (...) of the Eucharist as active celebration and sacramental memorial (Catholic themes older than Trent which are ecumenical at the same time) ; he also does not underscore the Tridentine teaching about the sacramental character of Orders and thus does not accentuate the difference between clergy and laity. Again, instead of offering a Tridentine critique of Luther's singular understanding of the fides sacramenti, especially as it applies to the sacra· ment of penance (according to the early Luther's erstwhile debate partner, Cardinal Cajetan, Luther's view of the fides sacramenti was the only thesis of his which could not be reconciled with the Catholic faith and in effect amounted to the founding of a new church), Duffy attempts to integrate its positive aspects within a Roman Catholic sacramentology. Systematic Theology is a work permeated by Catholic themes, even if some of them would have been handled differently by other Catholic authors and though some of them are also shared by Protestant authors. The two volumes are a worthwhile and solid introduction to and summary of the present state of Catholic theology in North America, at least from the centrist-liberal perspective, and will serve their intended audience very well. Domimican House of Studies Oakland, California GREGORY RoccA, O.P. The Glory of the Lord: A Theological Aesthetics. Vol. V: The Realm of Metaphysics in the Modern Age. By HANS URS VoN BALTHASAR. Translated by Oliver Davies, Andrew Louth, Brian McNeil C.R.V., John Saward and Rowan Williams. Edited by Brian McNeil C.R.V. and John Riches. San Francisco: Ignatius Press, 1991. Pp. 666. This volume of the English translation of Hans Urs von Balthasar's masterpiece comprises the latter half of Herrlichkeit, Band III/I, Im Raum der Metaphysik, the first half having been published as The Glory of the Lord, Volume IV: The Realm of Metaphysics in Antiquity. The BOOK REVIEWS 309 reader must remember that von Balthasar intends to denote by " metaphysics " the entire cultural complexus of myth, philosophy and religion, whose theological interest for von Balthasar is that it is seen to be the humanist anticipation of Glory, a grace-driven quest for God. This usage is of course unfamiliar to most students of the subject, and is one which moreover carries with it the anti-systematic presuppositions already noted in reviews of earlier volumes of The Glory of the Lord:* Von Balthasar looks upon " the realm of metaphysics " as that historical space in which the quest for human transcendence discovers that its goal is actual only in the Form of Christ, the Glory of God. The quest that is metaphysics is of itself a merely human project, and as such, is an illustration of human indigence. It is worth observing that von Balthasar's discussion of metaphysics, running to a thousand dense pages in the first (1965) edition of Band III/I: Im Raum der Metaphysik, has been considered dispensable to the unity of the Herrlichkeit by the editors of the French and Italian translations, both of which editions omit Band IH/L The English translation of its second part, here under review, makes that omission understandable, for in the first place its contribution to the whole is largely ancillary, a matter of illustration, and in the second, it is a work extraordinarily demanding of the reader-and if one may judge from the profusion of floating prepositions and consequent ambiguities in the English text, all too demanding of the translators as well. The sheer time required adequately to appreciate the prodigious learning of this massive study, and the patience required to keep its line of argument clear, are such as to defeat its purpose for most prospective readers. It is a work which, even more than the other volumes of The Glory... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS The Glory of the Lord: A Theological Aesthetics. Vol. VI: Theology: The Old Covenant. By HANS Uns VoN BALTHASAR. Trans. Brian McNeil, C.R.V. and Erasmo Leiva-Merikakis. Ed. John Riches. San Francisco: Ignatius Press, 1991. Pp. 443. In this penultimate-volume of The Glory of the Lord, von Balthasar sets forth a " biblical aesthetics " in which the manner of the emergence of the Glory of God in (...) the world of man is spelled out. He proceeds by examining the bewildering variety of the manifestations of God's Glory in the Old Testament, but always as unified in their historical convergence upon Jesus, the Christ, the final and definitive presence in history of the divine Glory in whom Word and Image, Messiah and Servant, Son of Man and Son of God, are at one. This manner of proceeding is little consonant with contemporary Catholic exegesis, which prefers to regard the Old Testament as a free-standing hook, and is rather fastidious about reading it as " literally " the prologue and the Sitz im Leben of the New. For such exegetes, the literal and the historical senses are entirely distinct, because of their methodological enlistment in the historical pessimism of the Enlightenment. Balthasar, of course, is not of their camp. Balthasar's mastery of Old Testament exegesis is on a par with the effortless command of the Western philosophical, theological, and literary tradition which he has displayed in the earlier volumes of this work. While he relies heavily upon von Rad, a glance at the index shows that his knowledge of Old Testament scholarship is based upon a wide reading, upon which he levies throughout the book with practiced ease. The exegetical method implicit in his analysis is the one employed by scholars such as de Lubac, Guillet, and Ligier; its classic Augustinian understanding of the free unity of history, and of the consequently free meaning of Old Testament and the New as fulfilled in the Kingdom of God, needs no apology. The currently common supposition that the " literal " sense of Scripture is that which an Enlightened positivism will permit needs only to be recognized to be rejected. In the opening pages of the Introduction Balthasar sets the theme which will dominate the book: the rationally irresolvable dialectical 139 140 BOOK REVIEWS tension between God and all that is not God, a tension inherent in the revelation of the Glory of God. In keeping with the emphasis of his earlier volumes, Balthasar is insistent upon the radical gratuity of the revelation of the Glory of God. The revelatory manifestation of God as God, who is beyond all perception, all knowing, all communication, and yet is communicated, perceived the more surely where the more veiled, and definitively revealed on the Cross. The revelation of God's Glory is of God as the Absolutely Other, as formless, and so as in tension with all form which would mediate the revelation. This communication, this mediation, is utterly ex nihilo; it relies upon no capacity in man, upon no natural process of spiritual development, and is unrelated to, because absolutely transcendent to, all human projects. Impossible to prepare for, the manifestation is constantly new, arising out of no prior possibility in man or his world, and responding to nothing in him which might make the revelation capable of anticipation. The paradox of God's self communication of his formless Glory is then beyond all utterance, and yet is uttered, given form: the final Form is, of course, the Christ. This is the basic datum, the ground upon which all theology rests, and is pure grace, a gift beyond all expectation, incapable of being imagined. All the preparatory Old Testament images finally fail. The paradox, the self communication of God who is beyond all utterance, yet is uttered, has its resolution only in the Form, the personal unity, of Christ. The revelation always at once transcends and assimilates the concrete historical forms by which it is mediated. The pagan materials are transformed by their historical deployment in the revelatione.g., the pagan myths of creation, of divine wars and marriages, the pagan wisdom-and in their deployment, they converge, hut not within the Old... (shrink)

What is unique about China is the agreement on all sides that men are naturally equal. This is the second of our two central themes. ...

The generation of evidence is integral to the work of public health and health service providers. Traditionally, ethics has been addressed differently in research projects, compared with other forms of evidence generation, such as quality improvement, program evaluation, and surveillance, with review of non-research activities falling outside the purview of the research ethics board. However, the boundaries between research and these other evaluative activities are not distinct. Efforts to delineate a boundary – whether on grounds of primary purpose, temporality, underlying (...) legal authority, departure from usual practice, or direct benefits to participants – have been unsatisfactory. (shrink)

Fifteen essays addressing conceptions of individualism and holism as they emerged in Chinese literature and philosophy from the time of Confucius and Chuang-tzu to the present.

Modernism and the Architecture of Private Life offers a bold new assessment of the role of the domestic sphere in modernist literature, architecture, and design.

Donald J. Zeyl begins the historical section of the book by tracing divine causation throughout classical Greek philosophy. Some of the Pre-Socratics held to a single god as the source of rational order or change. These views suggested that the cosmos may be explained teleologically. Plato takes up that suggested promise in his Phaedo and finds it wanting. Instead, he looks to Forms as (formal) causes of natural processes. This direction of inquiry leads him to postulate, in the Republic, (...) the Form of the Good as the “unhypothetical (causal) first principle.” In Plato’s later writings, most notably in the Timaeus, Plato presents a full-blown teleological account of both the universe at large and the varieties of living things that inhabit the earth. The agent that brings about the conformity of the world to the Forms is the divine Demiurge. -/- Aristotle inherits from Plato the belief that processes in the natural world are to be understood teleologically. These processes are explained by the nature (or form) of the organism itself. Aristotle’s world has no beginning and thus has no place for an original efficient cause to get the world started. Aristotle’s “Unmoved Mover” plays no causal role in the processes of the natural world, all of which are exhaustively explained in terms of Aristotle’s well-known theory of the “four causes.” Nevertheless, the Unmoved Mover is a final cause. -/- After Aristotle, only the Stoics offered an account of divine causal agency. As pantheists, the Stoics identified the world with a divine rational principle they named the Logos. All events, natural and social, are completely determined by Reason, so the Stoics were strict determinists, both in their natural philosophy and in their social and ethical thought. (shrink)

In this volume Donald Munro, author of important studies on early and contemporary China, provides a critical analysis of the doctrines of the Sung Neo-Confucian philosopher Chu Hsi (1130-1200). For nearly six centuries Confucian orthodoxy was based on Chu Hsi's commentaries on Confucian classics. These commentaries were the core of the curriculum studied by candidates for the civil service in China until 1905 and provided guidelines both for personal behavior and for official policy. Munro finds the key to the (...) complexities of Chu Hsi's thought in his mode of discourse: the structural images of family, stream of water, mirror, body, plant, and ruler. Furthermore, he discloses the basic framework of Chu Hsi's ethics and the theory of human nature that is provided by these illustrative images. As revealed by Munro, Chu Hsi's thought is polarized between family duty and a broader altruism and between obedience to external authority and self-discovery of moral truth. To understand these tensions moves us toward clarifying the meaning of each idea in the sets. The interplay of these ideas, selectively emphasized over time by later Confucians, is a background for explaining modern Chinese thought. In it, among other things, Confucianism and Marxism-Leninism co-exist. Originally published in 1988. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

In this volume Donald Munro, author of important studies on early and contemporary China, provides a critical analysis of the doctrines of the Sung Neo-Confucian philosopher Chu Hsi. For nearly six centuries Confucian orthodoxy was based on Chu Hsi's commentaries on Confucian classics. These commentaries were the core of the curriculum studied by candidates for the civil service in China until 1905 and provided guidelines both for personal behavior and for official policy. Munro finds the key to the complexities (...) of Chu Hsi's thought in his mode of discourse: the structural images of family, stream of water, mirror, body, plant, and ruler. Furthermore, he discloses the basic framework of Chu Hsi's ethics and the theory of human nature that is provided by these illustrative images. As revealed by Munro, Chu Hsi's thought is polarized between family duty and a broader altruism and between obedience to external authority and self-discovery of moral truth. To understand these tensions moves us toward clarifying the meaning of each idea in the sets. The interplay of these ideas, selectively emphasized over time by later Confucians, is a background for explaining modern Chinese thought. In it, among other things, Confucianism and Marxism-Leninism co-exist. Originally published in 1988. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

The almost 300 articles contain not only historical accounts but also some indication of the state of present day study in classical philosophy.

_Experience the world of Roman emperor Marcus Aurelius and the tremendous challenges he faced and overcame with the help of Stoic philosophy_ This novel biography brings Marcus Aurelius (121–180 CE) to life for a new generation of readers by exploring the emperor’s fascinating psychological journey. Donald J. Robertson examines Marcus’s relationships with key figures in his life, such as his mother, Domitia Lucilla, and the emperor Hadrian, as well as his Stoic tutors. He draws extensively on Marcus’s own _Meditations_ (...) and correspondence, and he examines the emperor’s actions as detailed in the _Augustan History_ and other ancient texts. Marcus Aurelius struggled to reconcile his philosophy and moral values with the political pressures he faced as emperor at the height of Roman power. Robertson examines Marcus’s attitude toward slavery and the moral dilemma posed by capturing enemies in warfare; his attitude toward women; the role of Stoicism in shaping his response to the threat of civil war; the treatment of Christians under his rule; and the naming of his notorious son Commodus as his successor. Throughout, the _Meditations _is used to shed light on the mind of the emperor—his character, values, and motives—as Robertson skillfully weaves together Marcus’s inner journey as a philosopher with the outer events of his life as a Roman emperor. (shrink)

George Rudebusch’s book, Socrates, Pleasure and Value is a richly textured book whose central aim is to resolve the dispute. On the one hand, Rudebusch sides with the proponents of in holding that the hedonism of the Protagoras is Socrates’ own considered position, clearly distinct from the hedonism refuted in the Gorgias, despite evident verbal similarities. On the other, he agrees with the proponents of that for Socrates virtue is the supreme intrinsic human good. He thus accepts the burden of (...) reconciling the claim that pleasure is the only intrinsic good with the claim that virtue is the supreme intrinsic good. (shrink)

The network approach to psychopathology posits that mental disorders can be conceptualized and studied as causal systems of mutually reinforcing symptoms. This approach, first posited in 2008, has grown substantially over the past decade and is now a full-fledged area of psychiatric research. In this article, we provide an overview and critical analysis of 363 articles produced in the first decade of this research program, with a focus on key theoretical, methodological, and empirical contributions. In addition, we turn our attention (...) to the next decade of the network approach and propose critical avenues for future research in each of these domains. We argue that this program of research will be best served by working toward two overarching aims: (a) the identification of robust empirical phenomena and (b) the development of formal theories that can explain those phenomena. We recommend specific steps forward within this broad framework and argue that these steps are necessary if the network approach is to develop into a progressive program of research capable of producing a cumulative body of knowledge about how specific mental disorders operate as causal systems. (shrink)

In this paper, we explore Peirce's work for insights into a theory of learning and cognition for education. Our focus for this exploration is Peirce's paper The Fixation of Belief (FOB), originally published in 1877 in Popular Science Monthly. We begin by examining Peirce's assertion that the study of logic is essential for understanding thought and reasoning. We explicate Peirce's view of the nature of reasoning itself—the characteristic guiding principles or ‘habits of mind’ that underlie acts of inference, the dimensions (...) of and interaction between doubt and belief, and his four methods of resolving or ‘fixing’ belief (i.e., tenacity, authority, a priori, and experimentation). The four methods are then juxtaposed against current models of teaching and learning such as constructivism, schema theory, situated cognition, and inquiry learning. Finally, we discuss Peirce's modes of inference as they relate educationally to the resolution of doubt and beliefs and offer an example of belief resolution from an experienced teacher in a professional development environment. (shrink)

Various formulations of the principle of simplicity in science are examined and rejected in favor of Goodman's proposal, the essence of which is to concentrate attention upon the predicates that form the extralogical basis of any given theory and to provide measures for comparing the relative structural simplicity of different sets of such predicates. The postulational basis of Goodman's method is set out and explained, together with some important amendments and additions, and a number of theorems are proved, with whose (...) aid the simplest theory to account for a certain corpus of scientific phenomena is readily determinable. (shrink)

In this study of Martin Buber's life and work, Donald Moore focuses in on Buber's central message about what it means to be a human being and a person of faith.

A study of the road to modern problem solving in China, winding between a traditional Confucian style of inquiry and one associated with science.