field: Issue 8 Embodying an Anti-Racist Architecture comprises essays, articles, podcasts, drawings, designs, the cover image, and a film. ‘This Call to Action' is a document borne from dialogue, and as such derives its power from the activism that collaboration and cooperation engender. -/- Asma Mehan, Carolina Lima, Faith Ng’eno, and Krzysztof Nawratek discuss white hegemony across different geopolitical and academic spaces, mindful of the nuances of using English as their shared yet borrowed language. -/- .

Tasan Chong Yagyong (1762-1836) is one of the most creative thinkers Korea has ever produced, one of the country's first Christians, and a leading scholar in Confucian philosophy. Born in a staunchly Neo-Confucian society, in his early twenties he encountered writings by Catholic missionaries in China and was fascinated. However, when he later learned that the Catholic Church condemned the Confucian practice of placing a spirit tablet on a family altar to honor past generations, he left the small Catholic community (...) he had helped found and ostensibly returned to the Neo-Confucian fold. Nevertheless, the Christian ideas he studied in his youth influenced his thinking for the rest of his life, stimulating him to look at Neo-Confucianism with a critical eye and suggest new solutions to problems Confucian scholars had been addressing for centuries. A Korean Confucian's Advice on How to Be Moral is an annotated translation of Tasan's commentaries on the Confucian classic Zhongyong (usually translated as The Doctrine of the Mean) in which he applies both Confucianism and Christianity to the question of how to best develop a moral character. Written as a dialogue with King Chongjo, (r. 1776-1800) these texts reveal how Tasan interpreted his Confucian tradition, particularly its understanding of how human beings could cultivate morality, while the king's questions illustrate the mainstream Neo-Confucianism Tasan was reacting against. Tasan challenged the non-theistic standard, insisting that living a moral life is not easy and that we need to be motivated to exert the effort necessary to overcome our selfish tendencies. He had abandoned his faith by the time he wrote these commentaries but, influenced by Catholic works and determined to find a more effective way to live a moral life than non-theistic Neo-Confucianism provided, Tasan constructed a Confucian philosophy of moral improvement centered on belief in God. This translation, helpfully annotated for context and analysis, is an exploration of early Korean engagement with the West and a powerful guide to all those interested in Confucianism, Christianity, and morality. (shrink)

Japanese agricultural scholarship reached its peak in the Tokugawa period (1603-1868). Most of its representative works were imbued with the Chinese metaphysical doctrine of yin-yang-wu-hsing. They used the ideas of yin-yang, wu-hsing, yun-ch'i, hexagrams, and feng-shui extensively to develop their views and to explain various practices. There were two different attitudes towards Chinese concepts among Tokugawa scholars. Some regarded Chinese ideas as universal principles, and faithfully introduced them to Japan, whereas some were faced with the problem of national identity and (...) attempted to accommodate Chinese metaphysical principles to Japanese agriculture. This article examines the adoption of the yin-yang-wu-hsing doctrine in Tokugawa agriculture through a careful and critical textual study of several major Tokugawa writings. (shrink)

Socio-political changes in the Dutch Reformed Church: Reflected in church orders 1962 and 1998. The Confessio Belgica or Dutch Confession of Faith (1561), article 29 confesses 3 indications regarding the marks of a true church: the scriptural-based preaching of God’s Word, the scriptural service of the sacraments, and the maintaining of church discipline. A reformed church order gives guidelines how this should be achieved practically by the church. In applying itself to the entire life of a church, its church (...) order normally reflects aspects of the present societal surroundings of this church. This is especially true of important socio-political changes of which the church, as part of society, and with its order made in that situation, normally gives indications. In being a visible church, every organised church gives reflections of some of its ties with the state authorities of the country and its politics. These reflections also communicate something of the approach of this church to these issues. The norm for the articles of a reformed church order should be the Word of God, but in guiding the church to fulfil its task, a church order also reflects aspects of the customs and culture in which it finds itself. Contribution: This article formulates the purpose of a church order and the fact that such an order carries reflections of the societal customs and values in the context of that church. From a church-historical and church-political perspective, a research study of the church orders of the Dutch Reformed Church of 1962 and 1998 is used to determine something of the stance of this church in the days of social unrest in the 1960s and social changes in South Africa in 1994. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Onitsura's Makoto and the Daoist Concept of the NaturalPeipei QiuIn haikai history, Uejima Onitsura (1661-1738) is famous for the following statement concerning the nature of comic linked verse: "Without makoto, there would be no haikai."1 The two Japanese terms used in this statement, haikai and makoto, present an obvious semantic conflict. Makoto in Japanese basically means "truth," "faithfulness," and "genuineness."2haikai, on the other hand, literally means "facetiousness" or "humor." (...) The term is used to refer to facetious poems in Japan since the first imperial poetic anthology, the Kokin wakashū (905). When haikai no renga (comic linked verse) became a popular genre during the later medieval and early Edo periods, it was conceived basically as a playful and facetious poem. By saying that "without makoto there would be no haikai," Onitsura declared a revolutionary change in the nature of the comic linked verse, a reform carried out by the joint effort of a number of haikai poets during the last two decades of the seventeenth century. Before this change took place, haikai had been characterized as a poem of "free exaggerations" and "the most deluding falsehoods."3 The shift of the critical emphasis from falsehood to truthfulness transformed the genre from an entertaining pastime to a serious literary form.An important notion in haikai poetics, Onitsura's makoto has garnered wide scholarly attention. But, because of the lack of a clear definition by the author himself, over the years scholars have been debating the precise meaning of Onitsura's makoto and trying to discover its derivation through various sources. The filiation of makoto has been traced to Zen Buddhist doctrine,4 traditional waka poetics,5 and Confucian teaching.6 The assumption that Onitsura's makoto originates in Zen doctrine is based on the preface that Onitsura wrote to Haidō Enō roku (The Way of haikai: Notes on Huineng's teaching) (1680). The preface begins with the following lines:Printed poetry books are not trees; the paper on which a poem is written also has no stand. "From the beginning not a thing is"—this is the key to my haikai.7Peculiar at first glance, these lines are derived from the legendary gatha of Huineng (Enō), the Sixth Patriarch of Zen Buddhism. Huineng's gatha appears in section 8 of Liuzu fabao tanjing (The Platform Sūtra of the Sixth Patriarch):Bodhi originally has no tree,The mirror also has no stand.From the beginning not a thing is,Where is there room for dust?8 [End Page 232]The third line of the verse, "From the beginning not a thing is", is regarded by some scholars, especially some Japanese writers, as the most important doctrine Huineng contributed to Zen Buddhism.9 It is believed that the focus on the original nothingness, or original purity, of Buddha nature distinguishes Huineng's doctrine of sudden enlightenment from those of his predecessors. Okada argues that the Zen notion of original nothingness was the major source that awakened Onitsura to the necessity of haikai reform and led him to the conclusion that "without makoto there would be no haikai."10Okada's study is enlightening in examining Onitsura's early views of poetry. It is not, however, very convincing to say that this Zen verse alone was responsible for the formation of Onitsura's makoto. For one thing, the poet's own writings suggest that Onitsura realized the significance of Huineng's words after he had become aware of the true way of haikai. In the same preface cited above, Onitsura writes:Only after I became awakened to the true way of haikai did I begin to understand the significance of Master Huineng's words "not a thing is." I see [that] many poets in the haikai circles nowadays have ignored the true way of haikai while arguing endlessly over the old and new styles. I feel sorry for them.11It is clear from Onitsura's words here that he borrowed the Zen term mainly to criticize the mannerism among the haikai poets of his time. He was calling for the haikai poets to put aside their prejudice about the stylistic differences and open their minds... (shrink)

스페인 시인 씰로트의 상징사전을 토대로 국내외 문학작품을 예로 들어 주제별, 가나다순으로 수록한 문 학평론가의 상징사전.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Rhetoric of St. Augustine of Hippo: "De Doctrina Christiana" and the Search for a Distinctly Christian RhetoricCalvin L. TroupThe Rhetoric of St. Augustine of Hippo: "De Doctrina Christiana" and the Search for a Distinctly Christian Rhetoric by Ed. Richard Leo Enos and Roger Thompson Waco, TX: Baylor University Press, 2008. Pp. 420. $44.95, paperback.Is De doctrina christiana (DDC), by Saint Augustine, bishop of Hippo, a narrow appropriation (...) of the rhetorical tradition to serve the limited purposes of sectarian religion? Or does DDC extend and expand the rhetorical tradition in a transitional historical moment? One is often led to different conclusions when reading about Augustine than when actually reading Augustine, even in translation. The Rhetoric of St. Augustine of Hippo: "De Doctrina Christiana" and the Search for a Distinctly Christian Rhetoric offers students of rhetoric an opportunity to do both: to read Augustine, in Latin and in English translation and to locate Augustine definitively within the scholarly tradition of rhetoric and philosophy. The volume offers formative essays by Charles Sears Baldwin and James J. Murphy, introduces basic arguments about how Augustine's rhetoric emerged amid the turbulence of the late Roman Empire through the work of Ernest Fortin and Michael Leff, and offers more recent engagements with DDC in essays by Gerard Watson, David W. Tracy, and John D. Schaeffer. However, what makes the volume indispensable for students of philosophy [End Page 86] and rhetoric is the reproduction of the complete work of Sister Theresa Sullivan on DDC, book IV (DDC IV)—the Latin text, her translation, her notes, and the front matter of her original version (Sullivan's English translation and notes were anthologized in both the first and second editions of The Rhetorical Tradition: Readings from Classical Times to the Present, edited by Patricia Bizzell and Bruce Hezberg).Every generation needs examples of good scholarship that does not take shortcuts. Sullivan's work captures the careful craft of close work with an ancient text. Thanks to Enos and Thompson et al., Sullivan's impressive scholarship anchors this fine volume. I first review Sullivan's contributions in the book, then comment briefly on the essays that contextualize her work within the broader sphere of rhetorical scholarship on DDC IV. Why is Sullivan's work indispensible? First, the Latin text set beside the translation is unique to English translations of DDC IV currently in print. The quality of Sullivan's translation is evident. The Latin text also reminds us to consider the text as it might sound to Latin/Roman ears and foregrounds the enigmatic process of translating an ancient, complex text. Second, the commentary elevates the significance of DDC for philosophy and rhetoric. Sullivan dispenses with a great deal of nonsense about DDC in a few simple lines. For example, she demonstrates Augustine's deep knowledge and reliance on a broad spectrum of the received philosophical tradition in rhetoric. The notes correlate Augustine with Cicero in ways obvious in the Latin but opaque in translation and similarly show how DDC IV incorporates rhetorical theory from Aristotle, the Ad Herrennium, Quintilian, and Plato (e.g., see notes on 130–35). Third, Sullivan's front matter presents impressive research on textual authenticity of the Latin text of DDC as well as translation and publication histories for DDC IV and the book as a whole. She fixes the date and occasion of the writing of DDC IV with precision. The sources and parallels from Greco-Roman rhetorical theory are unmatched in the literature. These features alone are worth the cost of The Rhetoric of St. Augustine of Hippo.The remainder of the volume presents a faithful account of a received rhetorical tradition: Augustine's DDC preserves the tradition of rhetoric and philosophy into and through the Middle Ages. Most of the essays correspond with Sullivan's work, featuring DDC IV, which could give the impression that the place to find Augustine's rhetoric is in DDC IV. However, Enos and Thompson et al. do not seem to fall into this trap. Rather, the book suggests that DDC IV is a door to fuller engagement with Augustine. Some indices within the rhetorical tradition do read Augustine and... (shrink)

Background Noninvasive prenatal testing (NIPT) designed to screen for fetal genetic conditions, is increasingly being implemented as a part of routine prenatal care screening in the United States (US). However, these advances in reproductive genetic technology necessitate empirical research on the ethical and social implications of NIPT among populations underrepresented in genetic research, particularly Black women with sickle cell disease (SCD).Methods Forty (N = 40) semi-structured interviews were conducted virtually with Black women in the US (19 participants with SCD; 21 (...) participants without SCD) from June 2021 to January 2022. We employed a qualitative approach to examine the study participants’ perceptions of the potential advancement of NIPT for screening SCD in the fetus. Data were analyzed using NVivo 12 qualitative software.Results The themes revealed the complexities involving the intersectional lived experiences of SCD, prenatal care, lack of synergy among health providers, and NIPT decision-making. The results further revealed that even when Black women have shared commonalities in their lived experiences while navigating SCD and motherhood, their perceptions of NIPT screening technologies are divergent.Conclusion Expanding the ethical discourse on the social implications of NIPT is critical to fully elucidate how Black women perceive NIPT’s utility, particularly as NIPT advances to screen for SCD in the fetus. Neglecting to include Black women with genetic conditions in empirical studies on NIPT may contribute to ongoing health inequities and limit and constrain reproductive choices among Black women with and without SCD. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS The Incarnation of God: An Introduction to Hegel's Theological Thought as Prolegomena to a Future Christology. By HANS Kii'NG. Translated by J. R. Stephenson. New York: Crossroad, 1987. Pp. 601. $37.50 (cloth bound). This is an imposing book (first German edition, 1970), not only in length, but in breadth of presentation. Kiing, in the introduction, outlines the philosophical, theological and cultural milieus out of which Hegel's theology (...) and philosophy emerged. In the next 400 pages (seven chapters), Kiing thoroughly articulates the historical development of Hegel's theological and philosophical thought as expressed in his successive writings, specifically examining and evaluating the christological elements. Kiing's final chapter interprets Hegel's Christology in light of recent biblical historical/critical methodology, by way of a prolegomenon to a future Christology. The book concludes with five integral historical/theological excursus which take up specific questions that arise out of this Hegelian enterprise, for example: "Does God suffer?," "The Dialectic of the Attributes of God," "Immutability of God?". In the preface to this English edition, Kiing states that the purpose of this work is to "provide theologians with an introduction to Hegel's theological and christological thought.... [It will be] a many-leveled 'invitation' into Hegel's life and 'thought, with particular reference to his religious world, and then into his theology and Christology " (p. ix). "Moreover,.this book is an introduction to Hegel's thought by way of 'prolegomena to a future Christology '. In ·these pages we endeavour to return... a provisional reply that will take us some way in the right direction" (p. x). Why did Kiing look to Hegel for the clue to a future Christology? His thesis is that "the biblical message concerning a God who is by no means separated from the world but rather operates within it, and who is by no means stuck immovable and immutable in an unhistorical and suprahistorical realm but rather performs living acts in hi&tory can be better understood [along the lines of Hegelian thought] than in terms of the metaphysics of either classical Greece or the middle ages" (p. xii). Any student of historical or philosophical theology/christology will be captivated by Kiing's treatment of.the development of Hegel's ilhought. Undoubtedly he has mastered Hegel's life, writings and 698 694 BOOK REVIEWS thought, and presents these in a clear, complete and engaging manner. Kiing notes that Hegel, beginning with his student days at Tiihingen, was influenced by three strong cultural and intellectual currents: the Enlightenment as it specifically culminated in the thought of Kant, the French Revolution, and the rise of the Romantic movement. Kiing shows that, while the young Hegel was acquainted with the Bible, and even,though he already displayed an interest in the role of religion (folk religion) as formative of society, nowhere was he "seized in a lively and inward fashion by the Christian faith, by the figure of Christ himself" (p. 54). To rthe contrary, Hegel's early experience of Christianity was lifeless and joyless. During his subsequent time in Bern, Hegel's evaluation of Jesus un· derwent a transformation. Hegel became fascinated with Greek religion, not because it was true, but because it embodied the culture and spirit of the people. Developing this train of thought, he stated that "The supreme end of man is morality, and his religious bent is pre· eminent among his aptitudes for promoting that end" (p. 69). In light of this, Hegel considered Jesus,to lack the humane and universal scope of Socrates, who was " the paradigm of a free, good and humane Hellenism and of harmony with nature, world and state " (p. 63). Jesus' teaching was too much an authoritarian imposition upon people rarther than, like Socrates', a nurturing of their inner spirit and life. Shordy, as reflected in his Life of Jesus, Hegel's view of Jesus was to change. Now he was placed above Socrates, not because he was acknowledged to be the eternal Son of God, nor because he reconciled mankind to God by his death on the cross, but rather because he per· sonified the divine ideal of virtue that is so necessary for social order. " Whart is... (shrink)

This book examines the relationship between race, religion, and economics within the black church. The book features unheard voices of individuals experiencing economic deprivation and the faith communities who serve as their refuge. Thus, this project examines the economic ethics of black churches in the rural South whose congregants and broader communities have long struggled amidst persistent poverty. Through a case study of communities in Alabama's Black Belt, this book argues that if the economic ethic of the Black Church (...) remains accommodationist, it will continue to become increasingly irrelevant to communities that experience persistent poverty. Despite its historic role in combatting racial oppression and social injustice, the Church has also perpetuated ideologies that uncritically justify unjust social structures. Wilson shows how the Church can shift the conversation and reality of poverty by moving from a legacy of accommodationism and toward a legacy of empoweri ng liberating economic ethics. (shrink)

This article aims to explore contemplative practitioners’ direct lived experiences of enlightenment and develop a multi-item scale measuring these experiences. A mixed-method approach was adopted. The first study is a phenomenological study that interviewed 24 participants with enlightenment experiences and the second study is a scale-development study that recruited 1130 participants for scale validation. Two major clusters of the enlightenment experiences including sensory feelings and nondual realizations emerged from the phenomenological study and the four main themes of the realizations were (...) formed: intrapersonal insights, inspiration internalization, interpersonal compassion, and interconnectedness. After exploratory factor analysis and confirmatory factor analysis, a three-factor structure of the Spiritual Enlightenment Experience Scale, including nonduality, sensory clarity, and sensory disappearance were revealed. The findings of the research depicted a fuller picture of spiritual enlightenment experiences which may contribute to the current knowledge of religiosity and spirituality, as well as transpersonal psychology. The results suggest that the core components of spiritual enlightenment experiences include sensory clarity and disappearance experiences and realizations of nonduality. (shrink)

The WHO Consultative Group on Equity and Universal Health Coverage published a comprehensive report titled “Making Fair Choices on the Path to Universal Health Coverage” detailing strategies that countries should adopt when moving towards providing healthcare coverage to the entire population. The report provides detailed guidelines on how to expand coverage to more people, what services should be covered, and how to prioritize these healthcare resources in achieving universal healthcare coverage. The main goal of this WHO report is to ensure (...) fair and equitable access for all population groups within a country during the implementation of UHC. In principle, the group’s approach is sound and fair, but we argue that each country must take into account its own unique situations in designing a pathway towards UHC. China has achieved near UHC but did so by an approach that would have been deemed completely unacceptable based on this group’s recommendations. In this article, we provide a brief review of the Chinese healthcare system and argue that the implementation of the recommendations in the report is not always feasible. We argue that there are alternate pathways towards achieving UHC and there are good reasons for China’s departure from the approach outlined by the WHO report. Nevertheless, we acknowledge substantial inequities still exist for various segments of the population and among the diverse areas of China in accessing healthcare services and make suggestions on how to reduce such inequities within the system. (shrink)

This article first points out that attempts to establish the fo u ndations of an existent ial psycho a nalysis are always pre s e nt in Sartre’s philosophy. After pre s e nt i ng philosophies that are inc o r p o rated and re c reated in the process of giving shape to the project of existent ial psycho a nalysis, it gives examples of how this psycho a nalysis should be. At end, the article suggests in (...) what way Sartre’s criticism to Fre ud ian psycho a nalysis can today ins p i re cont e m p o rary Brazilian psychoanalytical thinking. (shrink)