This book updates and adds to the classic Social Movements of the Sixties and Seventies, showing how social movement theory has grown and changed.

Recent empirical work has offered strong support for ‘biased pluralism’ and ‘economic elite’ accounts of political power in the United States, according a central role to ‘business interest groups’ as a mechanism through which corporate influence is exerted. Here, we propose an additional channel of influence for corporate interests: the ‘policy-planning network,’ consisting of corporate-dominated foundations, think tanks, and elite policy-discussion groups. To evaluate this assertion, we consider one key policy-discussion group, the Council on Foreign Relations. We first briefly review (...) the origins of this organization and then review earlier findings on its influence. We then code CFR policy preferences on 295 foreign policy issues during the 1981–2002 period. In logistic regression analyses, we find that the preferences of more affluent citizens and the CFR were positive, statistically significant predictors of foreign policy outcomes while business interest group preferences were not. These findings are discussed with a consideration of the patterns of CFR ‘successes’ and ‘failures’ for the issues in our dataset. Although a full demonstration of a causal connection between corporate interests, the policy-planning network and policy outcomes requires further research, we conclude that this has been shown to be a plausible mechanism through which corporate interests are represented and that ‘biased pluralism’ researchers should include it in their future investigations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 12.3 (2002) 299-303 [Access article in PDF] Bioethics Inside the Beltway What Should IRBs Consider When Applying the Privacy Rule to Research? Julie Waltz Gerlach In 1996, Congress mandated the establishment of standards for the privacy of individually identifiable health information through the Health Insurance and Portability and Accountability Act of 1996 (HIPAA). Until the establishment of HIPAA, personal health information could be (...) distributed without notice or consent for reasons that had nothing to do with a patient's medical treatment or health care reimbursement. Patient information held by a health plan could be passed on to a lender who then might deny the patient's application for a home mortgage or a credit card or to an employer who might use it for personnel decisions. Congress failed to meet its 21 August 1996 deadline established by HIPAA to pass privacy legislation; the Act passed the responsibility to Department of Health and Human Services (DHHS). On 28 December 2000, the Secretary of Health and Human Services released final privacy regulations relating to the protection of patients' individually identifiable health information. The "Standards for Privacy of Individually Identifiable Health Information" (Privacy Rule/current) took effect 14 April 2001. As required by HIPAA, the Privacy Rule established conditions for the collection, use, and disclosure of protected health information by covered entities for research purposes. Covered entities, defined as health plans, health care clearinghouses, and health care providers that engage electronically in a wide range of financial and administrative transactions related to payment and reimbursement, must comply by 14 April 2003 (DHHS 2000, p. 82462). To ensure that the provisions of the final rule provide strong privacy protection without hindering access to health care, the Department of Health and Human Services (DHHS 2002, p. 14776) has proposed modifications to the Privacy Rule.The final Privacy Rule (DHHS 2001) grants substantial rights to individuals/research participants to be informed of how their protected health information is maintained and how that information may be used or disclosed. It also defines individual's/research participants' rights with regard to gaining access to information about themselves, when such information is held by covered entities. [End Page 299]The Privacy Rule requires researchers either to receive authorization from individuals/research participants to collect, use, and disclose protected health information, or to obtain a waiver of authorization that is approved by an institutional review board (IRB) or Privacy Board, or to use de-identified data. Section 164.508 of the Privacy Rule, entitled "Use and Disclosures for Which an Authorization Is Required," describes how IRBs will be directly affected. The rule focuses not just on research but on the overall privacy of all identifiable health information. Institutions have the option of adding these required duties to IRBs or establishing "privacy boards." Privacy boards, as defined by the Privacy Rule, are to be composed of members with varying backgrounds and professional competency to review the effect of the research protocol on the individual/research participant's privacy rights. The board must include at least one member who is not affiliated with the covered entity, or any entity conducting or sponsoring the research, and not related to any person who is affiliated with such entities. Board members cannot participate in the review of any research project in which the member has a conflict of interest.The basic concepts and tenets of privacy and confidentiality are well known to IRBs in the United States, which operate under the Common Rule (45 CFR 46) and/or the Food and Drug Administration's (FDA) human subject protection regulations. Both sets of regulations require IRBs to ensure that risks (including privacy risks) are minimized. Under these regulations, IRBs must consider the confidentiality of research data and whether researchers should have access to confidential medical information. IRBs also must review the consent form as a process of communication that will inform research subjects about the research study.One noteworthy aspect of the Privacy Rule is its application to all research regardless of funding source. Currently, research funded by... (shrink)

When some of his teachings were condemned by the papal bull Exsurge Domine in June, 1520, Martin Luther responded by publicly defending his views in a work entitled Defense and Explanation of all the Articles.1 The most extensive episcopal response to Luther’s defense of his forty-one condemned assertions was penned by John Fisher, the Bishop of Rochester, England.2 Fisher later became a Catholic martyr of King Henry VIII and was eventually canonized in 1935 together with Thomas More. Fisher’s (...) Confutation of Luther’s Assertion comprehensively answered all forty-one of Luther’s assertions in a work that has never been translated into English and that has received little.. (shrink)

Approaches to Peace: A Reader in Peace Studies, Third Edition, provides a unique and interdisciplinary sampling of key articles and literary selections focusing on the diverse facets of peace and conflict studies. Featuring both classic and contemporary work, it enables students to read highly influential articles while also introducing them to the most current perspectives in the field. Timeless classics from Leo Tolstoy, Martin Luther King, Jr., Gandhi, and Henry David Thoreau are included alongside contemporary pieces. Updated to address (...) current concerns, the third edition incorporates fourteen new readings. Ideal on its own as a foundation text in any introductory peace studies course, Approaches to Peace, Third Edition, is also compact enough to use as a supplement with more specialized readings. Each selection is prefaced by a short introduction highlighting the author's background, the work's historical context, and the selection's significance in terms of the "big picture." Study questions and a list of suggested readings at the end of each selection also provide useful resources for students. (shrink)

This book in effect consists of two parts. The first part contains seven chapters on Historia Ecclesiastica Carmine and related topics, written by Patricia Springborg over many years. While valuable, they will not be discussed here because these have been previously published. The second part is a critical text and translation, on facing pages, of Historia Ecclesiastica by Springborg, Patricia Stablein, and Paul Wilson, accompanied by extensive explanatory and interpretive notes by the same scholars. The work shows prodigious effort and (...) scholarship. This book, a large part of which, it seems, will also be published in the Collected Works of Thomas Hobbes , is a welcome addition to recent scholarship on the works of Hobbes.Hobbes' poem is a selective, static, ill-proportioned, and repetitious history of religious belief, practice, and abuse from the ancient Near East to the Reformation of Martin Luther. Much of the same history appears in the appendix to the Latin Leviathan and in An Historical Narration Concerning History. A problem with Hobbes' views stands out in Historia. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Christ's Human Nature and the Cry from the Cross:St. Thomas Aquinas on Psalm 22:2Philip Nolan O.P.Christ's cry from the Cross quoting Psalm 22 (Mark 15:34; Matt 27:46) has become a central focus for contemporary Christological debates.1 A number of modern thinkers have read this verse as expressing in Christ an experience of dereliction incompatible with traditional positions concerning divine impassibility Christ's beatific knowledge, and Trinitarian relations.2 Thomas Joseph White (...) has recently offered an insightful Thomistic critique of these interpretations: [End Page 1219]The final cry of Christ on the cross cannot be interpreted as a cry of either despair or of spiritual separation from God. By contrast, it must be understood theologically as a prayer of desire related to Christ's abandonment to the Father and his hope to introduce humanity into the eschatological gift of redemption.3In his work, White is concerned to engage with modern Christological themes using principles derived from the Thomistic tradition. For this reason, he articulates a rather original alternative to modern theologies of dereliction—especially those marked by divine kenoticism and Luther's theology of the Cross. In offering a view inspired by Thomistic principles, White presents his own creative retrieval of Aquinas's ideas concerning the cry from the Cross.At times, however, White's argument leaves somewhat obscure the literal meaning of the words of that cry: "My God, my God, why have you abandoned me?"4 For example, in pushing back against radical interpretations [End Page 1220] of dereliction, he shifts the language of "abandonment" from God's abandonment of Christ to Christ's abandonment to the Father. My argument in this article is that the textual commentaries on Psalm 225 by Augustine and Aquinas—material that White does not consider specifically—can provide an alternate and somewhat complementary Thomistic approach to the one White proposes, and one more soundly based on Aquinas's texts themselves.6 Christ's cry is a quote from this psalm, and Aquinas's commentary on Ps 22:27 develops the Augustinian interpretation of this verse in order to give greater emphasis to Christ's human nature. This emphasis helps to explain, in a classical way, what it can mean that Christ is abandoned. Thus, Aquinas's exegesis bolsters the orthodox response to contemporary revisionist theologians by providing a clear literal understanding of this contested biblical passage without applying an experience of damnation to Christ or denying classical positions concerning divine impassibility, Christ's beatific knowledge, and the nature of Trinitarian relations.To make this argument, I will first look at the rich tradition of reflection on the Christological meaning of the Psalms, and Psalm 22 in particular, inherited by Thomas. This tradition includes a series of psalm commentaries, conciliar documents, and a variety of other theological works. In this tradition, I argue, we see two primary interpretative approaches. The first is what I will call the Augustinian approach, which insists that Christ is speaking on the Cross for sinners and in the voice of sinners. The second interpretation places more weight on Christ's own voice and insists that he is speaking in a real way for himself—Christ in some way truly is abandoned by God. These interpretations need not and should not be read as contradictory. In fact, all the authorities I examine insist on the first approach. Differences emerge, however, in how they coordinate the latter interpretation with the former. I will discuss Thomas's synthesis of these interpretations, a synthesis that he grounds in the reality of Christ's human nature. Finally, I will suggest [End Page 1221] how a close reading of Thomas's mature treatment of Ps 22:2 supplements contemporary Thomist responses to modern Christological concerns and misguided interpretations of Christ's cry on the Cross.Thomas's Sources for Reading Psalm 22:2Thomas's primary source for understanding Ps 22:2 is Scripture itself Both Mark and Matthew report that Christ spoke the words of this psalm from the Cross, a fact which necessitates for Thomas a Christological interpretation of the psalm.8 Augustine links Ps 22:2 with passages in... (shrink)

A provocative, insightful explanation for why it is that belief—not religion—keeps us in a perilous state of willful ignorance In The Religious Case Against Belief , James Carse identifies the twenty-first century’s most forbidding villain: belief. In distinguishing religions from belief systems, Carse works to reveal how belief—with its restriction on thought and encouragement of hostility—has corrupted religion and spawned violence the world over. Galileo, Martin Luther, Abraham Lincoln, and Jesus Christ—using their stories Carse creates his own brand of (...) parable and establishes a new vocabulary with which to study conflict in the modern world. The Religious Case Against Belief introduces three kinds of ignorance: ordinary ignorance (a mundane lack of knowledge, such as ignorance of tomorrow’s weather or the reason why your stove is malfunctioning), willful ignorance (an intentional avoidance of accessible knowledge), and finally higher ignorance (a learned understanding that no matter how many truths we may accumulate, our knowledge falls infinitely short of the truth). While ordinary ignorance is common to all people, Carse associates the strongest manifestation of willful ignorance with the most fervent (and dangerous) of believers. He points to the historic conflict between Martin Luther and Holy Roman Emperor Charles V both to reveal this seemingly religious collision as a clash of belief and to identify belief ’s inherently destructive characteristics. From Luther to the contemporary Christian right, we learn that believers construct identity by erecting boundaries and by fostering aggression between the believer and the other. This is why belief systems choose—at great cost—to remain locked in bloody conflict rather than to engage in dialogue, recognizing the great deal they have in common. This is willful ignorance. In fierce contrast to willful ignorance, higher ignorance is an acquired state enhanced by religion. Those traveling the path to higher ignorance recognize faith teachings (such as the Bible) as poetry intended to promote contemplation, interpretation, and a sense of wonder. For evidence of religion’s deeply embedded rejection of singular truth and its acceptance of diverse dialogue, Carse looks to the many faces of Jesus presented in the books of the Bible and elsewhere. Uncontaminated by belief systems, religion rejects the imagined boundaries that falsely divide people and ideas, working to expand horizons. The Religious Case Against Belief exposes a world in which religion and belief have become erroneously (and terrifyingly) conflated. In strengthening their association with powerful belief systems, religions have departed from their essential purpose as agencies of higher ignorance. Carse uses his wideranging understanding of religion to find a viable and vital path away from what he calls the Age of Faith II and toward open-ended global dialogue. Far from abstract philosophical musing, The Religious Case Against Belief is required reading for our age. (shrink)

These days, American politicians are loath to cite biblical passages for fear of being charged with breaching the wall between church and state. There was a time when a presidential candidate could claim that a certain monetary policy would “crucify us on a cross of gold.” This kind of rhetoric is now taboo. America's national leaders even avoid quoting the religious phrases from the Declaration of Independence, particularly its references to the “Creator” or “Nature's God.” Although in the past some (...) of the greatest American political oratory—Abraham Lincoln at Gettysburg or Martin Luther King, Jr., at the Lincoln Memorial —relied unashamedly on biblical sources and imagery, it is no longer considered acceptable to argue publicly in the language of either the Hebrew or Christian Bibles. However religious American society might still be today, political rhetoric is noticeably nonreligious. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Arthur O. Lovejoy and the Challenge of Intellectual HistoryJohn Patrick DigginsMen and ideas advance by parricide, by which the children kill, if not their fathers, at least the beliefs of their fathers, and arrive at new beliefs.Sir Isaiah Berlin1I was supposed to wind up the study of mine, and become the Lovejoy of my generation—that's the silly talk of scholarly people.Saul Bellow2To become "the Lovejoy," with the implication that (...) each generation could only have one, was the ambition of Moses Herzog in Saul Bellow's novel, written a few years after he had won the Nobel Award for literature. Herzog presents the life of a professor who has as many sexual escapades and as much personal angst as he has scholarly interests, too unfocused to be another Lovejoy. Bellow's novel is full of letters to Nietzsche, Heidegger, and other modernist minds who brought Western intellectual life to a standstill, posing a lasting question mark about the possibilities of knowledge. Bellow taught in the program of the Committee on Social Thought at [End Page 181] the University of Chicago. His colleague and close friend Allan Bloom also taught in that program. But when Bloom wrote the best seller, The Closing of the American Mind, he cited Nietzsche and Heidegger as part of the "German disease" that did so much to subvert academic thought, supposedly turning students into zombies, walking air heads responding only to vacuous visual stimuli and mind-numbing music, with Rock n' Roll blasting through a Walkman and having the effect of a "masturbational fantasy."3While Bellow's epistolary novel interrogated modernist thinkers, Bloom's popular tract of the times cited many classical thinkers as a countervoice to the modernists—Aristotle, Plato, Socrates, Augustine, Aquinas, Dante, Hobbes, Kant, Lessing, Schiller, Locke, and Rousseau. Such minds also figured prominently in the works of Arthur O. Lovejoy. But the recitation of such names leaves the impression that Lovejoy concerned himself only with the main currents of European intellectual history. On the contrary, two of his most important and often neglected books are The Thirteen Pragmatisms and Reflections on Human Nature.4 There one finds profound meditations on two vital episodes in the history of ideas in America: the Enlightenment and the philosophy of pragmatism. Perry Miller, arguably America's greatest intellectual historian, skipped over the Enlightenment as he proceeded to study the Puritans and then the transcendentalists, and he never seemed to have much interest in the pragmatists.5 But what Lovejoy had to write on the Enlightenment and pragmatism is richly ironic.The pragmatists claimed to have liberated modern thought from the easy assumptions of the "Age of Reason," and today's poststructuralists charge that eighteenth-century Enlightenment thinkers deceived themselves in looking to the advent of knowledge as an answer to the presence of power. Lovejoy's books offer a different take entirely, making us aware that it is the modernist thinkers who may be deceiving themselves with the dubious promises of pragmatism and the arrogant conceits of poststructuralism and deconstruction, whose proponents claim to be the first "masters [End Page 182] of suspicion." In many of Lovejoy's works, nothing is resolved and everything is left suspended in a state of honest suspicion.Lovejoy was comfortable with contradiction, and hence more in tune with Augustine, who looked to the depths of human consciousness for spiritual knowledge, than with Aquinas, who believed evidence for God and human freedom could be found in reason alone. Nowhere is Lovejoy's affinity for the emotions of consciousness better seen than in his several essays on romanticism, both English, French, German, and even its origins in Chinese aesthetics and Confucian ethics. It was not reason and the notion of order and regulation that appealed to Lovejoy but the spontaneous promptings of nature springing forth without reflection or design. He delighted in quoting Voltaire against classicists and scholastics. "Worship God and practice justice—this is the sole religion of the Chinese literati.... O Thomas Aquinas, Scotus, Bonaventure, Francis, Dominic, Luther, Calvin, canons of Westminister, have you anything better? For four thousand years this religion, so simple and so noble, has endured in... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Report from the Front Lines: Conversations on Public Theology. A Festschrift in Honor of Robert Benne, and: Explorations in Christian Theology and Ethics: Essays in Conversation with Paul L. LehmannJeffrey P. GreenmanA Report from the Front Lines: Conversations on Public Theology. A Festschrift in Honor of Robert Benne Edited by Michael Shahan Grand Rapids, Mich.: Eerdmans, 2009. 184 pp. $30.00.Explorations in Christian Theology and Ethics: Essays in (...) Conversation with Paul L. Lehmann Edited by Philip G. Ziegler and Michelle J. Bartel Farnham, Surrey, UK: Ashgate, 2009. 206 pp. $99.95.The volumes reviewed here each recognize an important thinker in Christian social ethics in America: Robert Benne, emeritus professor of religion at Roanoke College, a Lutheran social ethicist; and Paul L. Lehmann (1906–94), a Presbyterian who was an influential teacher associated with Princeton Theological Seminary, Harvard University Divinity School, and Union Theological Seminary in New York.The first volume honors Benne’s seventieth birthday. His major writings include The Ethic of Democratic Capitalism: A Moral Reassessment (1981), Ordinary Saints: An Introduction to the Christian Life (1988), The Paradoxical Vision: A Public Theology for the Twenty-First Century (1995), Quality with Soul: How Six Premier Colleges and Universities Keep Faith with Their Religious Traditions (2001), and most recently, Good and Bad Ways to Think about Religion and Politics (2010). Since Benne is known for his traditionalist moral views, some unmistakably conservative voices, including a number of prominent Lutherans and neoconservative political thinkers, are represented in this book. The broad theme is public theology, working from Benne’s definition of public theology as “the engagement of a living religious tradition with its public environment—the economic, political, and cultural spheres of our common life.”The book has three parts. The first section, “The Imperative of a Public Theology,” includes essays by editor Michael Shahan, Carl Braaten, Jean Bethke Elshtain, and Richard John Neuhaus. Shahan’s essay provides a helpful exposition of Benne’s intellectual trajectory. Braaten offers a defense of the historic, bodily resurrection of Jesus as the “crux of Christianity’s case.” Elshtain takes [End Page 206] up C. S. Lewis’s concerns in his Abolition of Man (1944) as she diagnoses the “cultural disorder” reflected in current debates about euthanasia and abortion. Neuhaus’s wistful essay looks back over his efforts in the public square, stating that he and Benne have shared a common concern: “A renewal of Christian confidence in providing a morally informed philosophy for a more just and virtuous society in the tradition of liberal democracy” (47). Taken together, these four chapters sketch the assumed intellectual and cultural landscape that sets the context for the volume as a whole.The second section, “The Lutheran Necessity in Public Theology,” begins with a largely autobiographical essay by James Nuechterlein about his journey in Lutheranism and the value of its theological distinctives, especially the famous simul. Next is Gilbert Meilaender’s account (exploring an insight from Kierkegaard) of the place for a Lutheran “corrective” within the wider normative tradition, then Mark Noll’s chapter that underscores the value of robust Lutheran social thinking against the backdrop of the more revivalist and pietist tendencies of Protestant evangelicalism.The final section, “Contested Issues in Public Theology,” includes chapters by Paul Hinlicky, Ronald Thiemann, Gerald McDermott, Donald Schmeltekopf and Michael Beaty, and Joseph Swanson. The chapters by Hinlicky on Luther’s relation to liberal political theory, and by Thiemann on the idea of the public theologian’s prophetic role as “connected critic,” are the most densely argued material in the book. These two essays will probably be of the most interest for scholars in theological ethics. The chapter by McDermott deals with Lutheran church-related colleges. A coauthored essay by Schmeltekopf and Beaty champions the vocation of Christian university education. Swanson situates Benne’s economic writings within neo-conservative thought.The book takes up some of Benne’s favorite themes and interest areas, but only rarely do the authors engage Benne’s own thought. Virtually nowhere do they prod Benne to become clearer, to strengthen his arguments, or to modify his conclusions. I would have preferred a deeper engagement with Benne’s ideas; in several... (shrink)

Athens and Wittenberg explores how Luther and early Lutheranism did not neglect the classics of Greece and Rome, but continued to draw from the philosophy and poetry of antiquity in their quest to reform the church.

In the Winter 1987 edition of AHV, Luther Tweeten characterized the farm sector as personality. In that article, Tweeten addressed the dark side of that personality as it has been manifested through recent farm protest. This is a rejoinder. Its intent is to look more deeply at the farm personality and, by so doing, reject dark personality traits as the sole basis for farm activisim and ideology. The article suggests that there are two distinct personalities, one directed toward power (...) and leadership and another disaffected and tempered to follow any mythology. The conclusion is that social scientists must not only confront myths but also confront displays of power that use myths for political gain. (shrink)

The volume contains new translations of the introduction and preface to the second edition of The Essence of Christianity and Principles of the Philosophy of the Future. This comprises about one-half of the book. The remainder is Hanfi’s fifty-page introduction and translations of "Towards a Critique of Hegel’s Philosophy," "The Beginning of Philosophy," "The Necessity of a Reform of Philosophy," "Preliminary Theses on the Reform of Philosophy," and "Fragments Concerning the Characteristics of My Philosophical Development." The translations are quite readable. (...) Hanfi’s introduction refers to the relation of Feuerbach to Marx in the first and third sections while the second is given over to a survey of Feuerbach’s development and thought. Another aspect, and one of the most suggestive, is at the end of the first section where Hanfi attempts to show how Feuerbach’s anthropology relates to Heidegger’s Daseinsanalytik. One of the most interesting sections of Feuerbach’s text is "On the beginning of Philosophy," for Kierkegaard, in the context of fathering another philosophy of a very different kind, came upon some of the same criticisms of Hegel’s philosophy. This translation, along with those of Essence of Christianity, and the more recent The Essence of Religion, The Essence of Faith According to Luther, and the book by Kamenka, The Philosophy of Ludwig Feuerbach, bespeak a renewed interest in the essential Feuerbach.—R.L.P. (shrink)

An impressive book whose purpose is to "relate the outstanding events of contemporary life and thought to the accumulated wisdom of the past." Forming part of the series The Great Books of the Western World, its contributors are among the most qualified in their fields: Alfred Kazin, George Gamow, Irving Kristol, Karl Ubell, and James Collins, not to mention the editors themselves. Five parts make up the book: in Part I, The Great Debate of the Year: "Does America's best hope (...) for the future lie in political conservatism?", Barry Goldwater speaks for the affirmative and Jacob Javits for the negative; Part II, The Editors' Review of the Year, analyzes three problems as yet unsolved: the divided world, automation, and television; Part III, the largest portion of the work, reviews the contemporary scene in literature, physical science and technology, social sciences and law, biology and medicine, and philosophy and religion ; Part IV offers four important additions to the Great Books Library: M. Luther's The Freedom of a Christian, R. H. Tawney's The Acquisitive Society, Max Planck's The Universe in the Light of Modern Physics, and James Joyce's The Dead; finally, Part V gives a bibliography of significant books published in the last ten years.--V. G. P., S. J. (shrink)

Onderwerp en gezegde, door D. M. Bakker.--Enkele opmerkingen over het Godsbegrip van Justinus Martyr, door J. den Boeft.--Heidegger, Descartes, Luther, door J. van der Hoeven.--"Geschichtlichkeit" bij Carl Friedrich von Weizsäcker, door G. Horsman.--Menselijke ontmaskering en Bijbels démasqué , door R. Huson.--Kleine geschiedenis van het begrip "niets" in de antieke wijsbegeerte (tot e met de Sofisten en Plato), door P. A. Meijer.--De structuur van opvoeden en opvoedkunde, door J. W. Mojet.--Individualiteit in de fysica, door M. (...) D. Stafleu. (shrink)

Bhaṭṭoji Dīkṣita on the Gajasūtra. By S. L. P. Anjaneya Sarma and François Grimal with the collaboration of Luther Obrock. Regards sur l’Asie du Sud / South Asian Perspectives, vol. 1. Vyākhyānamālā, vol. 1. Pondicherry: Institut Français de Pondichéry, 2013. Pp. iii + 136. Rs 450, €21.

New Perspective scholars challenge Protestant interpretations of Paul. It used to be the case, they state, that Protestants assumed that Paul was to Judaism as Luther was to Medieval Catholicism. Both men supposedly reacted against legalistic religions and championed grace-based faiths. However, in 1977, E.P. Sanders wrote Paul and Palestinian Judaism, arguing that Judaism is not a legalistic but a grace-based faith. Assuming that Sanders is correct, New Perspectivists claim that Paul’s and Luther’s theologies and experiences were thus (...) not parallel. Hence, Luther misunderstood Paul. Additionally, New Perspectivists challenge Protestant understandings of ‘justification’. In New Perspective thought, Paul uses the term ‘justification’ primarily to describe how people, particularly Gentiles, join the church Christians without following Jewish ritual laws. ‘Justification’, then, does not describe how people ‘stay in’ the covenant and receive salvation, as Protestants think. However, this article maintains that while New Perspectivists have some knowledge of Paul and Judaism, they are much less knowledgeable regarding Luther, Medieval Catholicism and Luther’s reaction to it. Greater scrutiny of these latter areas reveals large difficulties with New Perspective arguments. In addition, a review of relevant passages from Paul’s letters demonstrates that Protestants have not misunderstood Paul’s use of the term ‘justification’. Many Pauline passages show that when Paul discusses justification he is also thinking about ‘staying in’, not just ‘getting in’ the covenant. (shrink)

This volume includes the texts of Erasmus's 1524 diatribe against Luther,De Libero Arbitrio, and Luther's violent counterattack,De Servo Arbitrio.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 265-267 [Access article in PDF] Book Review Community, Violence, and Peace: Aldo Leopold, Mohandas K. Gandhi, Martin Luther King Jr., and Gautama the Buddha in the Twenty-First Century Community, Violence, and Peace: Aldo Leopold, Mohandas K. Gandhi, Martin Luther King Jr., and Gautama the Buddha in the Twenty-First Century. By A. L. Herman. Albany: State University of New York Press, 1998. xi + (...) 245 pp. At first glance, this title might seem a bit over the edge: how could an author intelligently juxtapose such diverse thinkers as an ecological scientist, two advocates of human rights, and an ancient religious founder? For the most part, the author succeeds in demonstrating that the twenty-first century requires a definition of community that includes environmental, social, and spiritual concerns. In a format particularly [End Page 265] helpful for undergraduate teaching, he carefully rehearses at the end of each section three central questions: how does this thinker contribute to our understanding of community? Does his approach lead to the diminishment of violence? Does it facilitate peace?For the first quarter of the book, Herman explores various aspects of community. Drawing from Erich Fromm, Socrates, and Aldous Huxley, he demonstrates that out of enlightened self-interest, all people seek peace for themselves. He is careful to point out, however, that the Socratic virtues of wisdom, courage, self-control, and justice, which arise from within, are far superior to the uniformity of the World State as described in Huxley's Brave New World, which leaves nothing uncontrolled by the external authorities. Both lead to nonviolence and peace, but the World State can fall prey to what Fromm terms cultural insanity.Supplementing his discussion of Aldo Leopold with references to the work of Rachel Carson and J. Baird Callicott, Herman emphasizes that ideas of community peace must be informed by holistic structures of nature, particularly as articulated in Leopold's Sand County Almanac. However, he also warns that if the welfare of the biotic community takes precedence over all other concerns, then society could fall into a state of ecofascism.Herman's chapter on Mahatma Gandhi ably summarizes the life and works of this great political reformer, with particular focus on his formative years in South Africa. Influenced by John Ruskin and Leo Tolstoy, Gandhi developed the concept of the "Ashramic community," a means of collective, intentional living designed to effect social change. After describing the Phoenix Settlement (1904, Johannesburg), the Sabarmati Ashram (1915, Ahmedabad), and Sevagram Ashram (1933, Wardha), Herman presents a fifteen-page play script based on the Asian travel diaries of Professor George P. Conger, chair of philosophy at the University of Minnesota from 1937-1953. Conger spent two months at Gandhi's ashram in Wardha, India, in 1933, and in the play called "Salt," his students take up issues including the ill treatment of Jews in Germany, the definition of nonviolence, and emphasized, as does Gandhi, the necessity for self-transformation to achieve personal and community peace.Martin Luther King Jr. inspired by the example of Mahatma Gandhi, employed nonviolent techniques to bring about the many successes of the American Civil Rights Movement. Herman provides a brief biography of Martin Luther King Jr., quotes several of his pivotal sermons, and emphasizes the notion of beloved community as critical to King's thinking. He writes that "in King's interpretation of agape, it is your being loved that gives you value; and it is your selflessly loving others that gives them value and makes the beloved community possible" (p. 138). According to King, fear and racial discrimination prevent one from entering into the beloved community. By changing laws, and, more importantly, changing the hearts of individual people, a more peaceful community can be built.The least successful chapter of this book discusses Gautama Buddha and the "karmic community." Rather than focusing directly on Buddhist theories of Karma, Herman engages in a long discussion of the Bhagavad Gita, an important Hindu text, as a foil to explain Buddhist theories... (shrink)

Reflection Principles are commonly thought to produce only strong axioms of infinity consistent with V = L. It would be desirable to have some notion of strong reflection to remedy this, and we have proposed Global Reflection Principles based on a somewhat Cantorian view of the universe. Such principles justify the kind of cardinals needed for, inter alia , Woodin’s Ω-Logic.

In the absence of effective judicial remediation mechanisms after business-related human rights violations, companies themselves are expected to establish remediation procedures for affected victims and communities. This is a challenge for both companies and victims since comprehensive company-based grievance mechanisms are currently missing. In this paper, we explore how companies can provide effective remediation after human rights violations. Accordingly, we critically assess two different approaches to conflict resolution, alternative dispute resolution and restorative justice, for their potential to provide dialogue-based, non-judicial (...) remediation. We argue that remedy through agreement-driven ADR mechanisms risks marginalizing the interests and concerns of victims and affected community members, particularly in weak institutional contexts. Hence, we develop a dialogue-driven framework for corporate remediation of human rights violations grounded on RJ principles. This restorative framework provides a comprehensive CGM that focuses on the harms and needs of victims and aims at restoring justice through restorative dialogue. Based on a prompt discovery and a thorough investigation of the grievance, companies should design and prepare the remediation process together with victims, offenders and affected community members. Through restorative dialogue with the affected parties about the circumstances and impacts of the wrongdoing, companies can repair the harm, regain legitimacy amongst stakeholders as well as transform their business practices to avoid future human rights violations. (shrink)

Cross-cultural comparisons often investigate values that are assumed to have long-lasting influence on human conduct and thought. To capture and compare cultural values across cultures, Geert Hofstede's Cultural Dimensions Theory has offered an influential framework. Hofstede also provided a survey instrument, the Values Survey Module (VSM), for measuring cultural values as outlined in his Cultural Dimensions Theory. The VSM has since been subject to a series of revisions. Yet, data on countries have been derived from the original VSM — and (...) not on one of the revised versions of VSM. We tested three scales (indulgence, power distance, and individualism) from the latest version, the VSM 2013, as part of a larger survey across 57 countries. Two main findings emerged. For one thing, country scores based on the VSM 2013 scales correlated only weakly with country scores of the same cultural dimensions obtained in a large previous study. Thus, the validity of the VSM 2013 is in doubt. For another thing, the internal consistency of the VSM 2013 scales was overall poor, indicating that the scales did not reliably measure well-defined constructs. We discuss implications for cross-cultural research. (shrink)

Inleidend overzicht van de wijsgerige ethiek.