ABSTRACTWe investigate perception of, and responses to, facial expression authenticity for the first time in social anxiety, testing genuine and polite smiles. Experiment 1 found percepti...

This short piece by Richard Kearney updates for the contemporary conversation the original forward he co-authored with his fellow conference organizer Joseph S. O’Leary. It lays out the themes of the publication of their 1979 Colloquium Heidegger et la question de Dieu. If Heidegger seems to suggest a discussion of theology by engaging Being, which religious tradition pairs with God, he himself was not interested in this correlation. He nevertheless served to open a path for others to follow. Facing (...) up to the crisis of technological alienation, and firmly grounded in the Western tradition’s double belonging to the Hebraic and Hellenic traditions, the contributors of contributors of this original conference take up precisely this task to rethink the question of God. (shrink)

With his writings on phenomenology, psychoanalysis, Marxism, ideology, and religion, Paul Ricoeur has single-handedly redefined and revitalized the hermeneutic tradition. _From Text to Action_ is an essential companion to the now classic_ The Conflict of Interpretation_s. Here, Ricoeur continues and extends his project of constructing a general theory of interpretation, positioning his work in relation to its own philosophical background: Hegel, Husserl, Gadamer, and Weber. He also responds to contemporary figures like K.O. Apel and Jürgen Habermas, connecting his own theorization (...) of ideology to their version of ideology critique. (shrink)

This article presents a variety of philosophical answers to the age old question: unde malum - where does evil come from? Starting with the metaphysical responses of Augustine, Hegel and Kant, it proceeds to examine some more recent approaches - Lyotard, Kristeva and Zizek - in terms of the 'postmodern sublime'. He concludes by proposing a 'hermeneutic' response to the problem, inspired by Paul Ricoeur, which seeks to address the question in terms of narrative understanding and practical action. /// O (...) presente artigo apresenta uma série de respostas filosóficas à imemorial questão: unde malum - qual a origem do mal? Partindo das respostas metafísicas de Santo Agostinho, Hegel e Kant, o autor examina depois algumas das abordagens mais recentes ao problema - Lyotard, Kristeva e Zizek - em termos do 'sublime pós-moderno', O artigo conclui com uma proposta 'hermenêutica 'para o problema, proposta essa inspirada no pensamento de Paul Ricoeur e cujo objectivo é elucidar a questão do mal em termos de uma compreensão narrativa e de acção prática. (shrink)

In this article, the author argues that the phenomenological revolution inaugurated by Husserl and Heidegger opens up new avenues for a radical rethinking of the God question. With Husserl's 'free variation of possibilities in imagination' and Heidegger's famous claim in Being and Time that 'for phenomenology possibility stands higher than actuality', the author discovers new resources for our understanding of both Being and God. In both cases, the article claims, we witness the surpassing of the traditional metaphysical priority of actuality (...) over possibility. Then, in a second moment, the paper explores the notion of the 'God of possibility' from the perspective of three different hermeneutic circles: scriptural, testimonial and literary. The essay concludes with an analysis of the positive implications of the notion of the 'possible' (as posse and possest) for a new understanding of the God of eschatology. /// No presente artigo, o autor defende que a revolução fenomenológica inaugurada por E. Husserl e M. Heidegger abre novas possibilidades para um repensar radical da questão de Deus. A partir da 'livre variação de possibilidades na imaginação' de Husserl e afamosa pretensão de Heidegger em Ser e Tempo de que para a 'fenomenologia a possibilidade está acima da actualidade', o autor descobre novos recursos para a nossa compreensão quer do Ser quer de Deus. Tanto num caso como no outro, diz-nos o artigo, podemos testemunhar a superação da tradicional prioridade metafisica da actualidade sobre a possibilidade. Em seguida, num segundo momento, o artigo explora também a noção de um 'Deus da possibilidade' a partir da perspectiva de três círculos hermenêuticos diferentes: o escriturístico, o testemonial e o literário. 0 ensaio conclui com uma análise das implicações positivas da noção de 'possível' (como posse e possest) para uma nova compreensão do Deus da escatologia. (shrink)

This book provides ways of thinking about information and the new responsibilities engendered by its acquisition, processing, storing, dissemination and use. It offers a set of concepts, methods, arguments and illustrations designed to sharpen the reader's ethical focus. Organized into three sections, the first provides a conceptual background for the book as a whole. The second part focuses on fundamental concepts about ethics and includes descriptions of the process of ethical thinking and a range of theories and principles that can (...) be used in ethical situations. In the final part, the concepts of information and the need for ethics and ethical thinking are applied to the various levels of the social system to which they. (shrink)

For over twenty years, Richard Kearney has insisted that theology must not follow traditional metaphysical itineraries along paths that offer perspectives on God as Being Itself, or as Pure Act, or as causa sui. Instead, it should chart avenues that lead through the poetics of imagination, past the synthesizing dynamics of narrative, and toward the destination of God as a God that privileges potentiality over actuality. In constant dialogue with deconstructive and postmodern theories, Kearney has developed an "onto-eschatological hermeneutics" (...) of the "God Who May Be" that presents a post--metaphysical, perhaps even more biblical, interpretation of God as divine possibility. This paper investigates Kearney's "onto-eschatological" poetics of God as it relates to his imaginative theological method and to the Pauline notion of kenosis as the risk of divine love. It concludes by associating Kearney's theopoetics with Kierkegaard's idea of repetition as a cipher for understanding the kinetics of the God Who May be as an alternative to the traditional metaphysical structures of God as a static "I Am Who I Am." /// Desde há mais de vinte anos que Richard Kearney vem insistindo em que a teologia deveria deixar de seguir os itinerdrios metafísicos tradicionais, ou seja, deveria deixar para trás os caminhos metafísicos que oferecem perspectivas sobre Deus enquanto Ser-mesmo, Acto Puro, ou causa sui. Em vez disso, a teologia deveria antes seguir caminhos orientados por uma poética da imaginação, para além da dinâmica sintetizadora da narrativa e em direcção a uma noção de Deus que privilegia a potencialidade sobre a actualidade. Num diálogo constante com as teorias desconstructoras e pós-modernas, Richard Kearney desenvolveu uma "hermenêutica ôntico-escatológica" do "Deus que pode ser", hermenêutica essa que nos oferece uma interpretação pós-metafísica, talvez mesmo mais bíblica, de Deus como divina possibilidade. O presente artigo investiga a poética "ontico-escatológica" de Deus em Richard Kearney, ou seja, o modo como ela se relaciona quer com o seu imaginativo metodo teológico quer com a noção paulina de kenose enquanto risco do amor divino. O artigo conclui com o estabelecimento de uma relação de proximidade entre a teopoética de Richard Kearney e a ideia kierkegaardiana de repetição enquanto cifra, relação essa que nos permite compreender o movimento próprio do "Deus que Pode Ser" enquanto alternativa às estruturas metafísicas tradicionais e o modo como estas perspectivam Deus a partir do estático "Eu Sou Quern Sou". (shrink)

This work proposes a coevolutionary theory of aesthetics that encompasses both biotic and human arts. Anthropocentric perspectives in aesthetics prevent the recognition of the ontological complexity of the aesthetics of nature, and the aesthetic agency of many non-human organisms. The process of evaluative coevolution is shared by all biotic advertisements. I propose that art consists of a form of communication that coevolves with its own evaluation. Art and art history are population phenomena. I expand Arthur Danto’s Artworld concept to any (...) aesthetic population of producers and evaluators. Current concepts of art cannot exclusively circumscribe the human arts from many forms of non-human biotic art. Without assuming an arbitrarily anthropocentric perspective, any concept of art will need to engage with biodiversity, and either recognize many instances of biotic advertisements as art, or exclude some instances of human art. Coevolutionary aesthetic theory provides a heuristic account of aesthetic change in both human and biotic artworlds, including the coevolutionary origin of aesthetic properties and aesthetic value within artworlds. Restructuring aesthetics, art criticism, and art history without human beings at the organizing centers of these disciplines stimulate new progress in our understanding of art, and the unique human contributions to aesthetics and aesthetic diversity. (shrink)

Although the term "Bioethics" literally means "Life Ethics," there is a frequent differentiation of Christian bioethicists into those focusing on medical issues versus those focusing on environmental issues. Yet, many challenges to human and environmental health are interdependent, suggesting the need for greater collaboration. After exploring the historical trajectories that have led to these two distinct foci in Christian ethics, this essay will argue for a greater collaboration between the two specializations and make some suggestions concerning how collaboration may be (...) facilitated. As an illustration of this thesis, I examine avian influenza as a case study. (shrink)

This chapter contains sections titled: Santa, Genealogy, and History Power/Knowledge: The Gift That Keeps on Giving “He sees you when you're sleeping”: Foucault's Theory of Panopticism “He's making a list, he's checking it twice” Naughty or Nice: The True Meaning of Discipline The Archeology of Christmas.

Written by leading experts in the field, Stellar Spectral Classification is the only book to comprehensively discuss both the foundations and most up-to-date techniques of MK and other spectral classification systems. Definitive and encyclopedic, the book introduces the astrophysics of spectroscopy, reviews the entire field of stellar astronomy, and shows how the well-tested methods of spectral classification are a powerful discovery tool for graduate students and researchers working in astronomy and astrophysics. The book begins with a historical survey, followed by (...) chapters discussing the entire range of stellar phenomena, from brown dwarfs to supernovae. The authors account for advances in the field, including the addition of the L and T dwarf classes; the revision of the carbon star, Wolf-Rayet, and white dwarf classification schemes; and the application of neural nets to spectral classification. Copious figures illustrate the morphology of stellar spectra, and the book incorporates recent discoveries from earth-based and satellite data. Many examples of spectra are given in the red, ultraviolet, and infrared regions, as well as in the traditional blue-violet optical region, all of which are useful for researchers identifying stellar and galactic spectra. This essential reference includes a glossary, handy appendixes and tables, an index, and a Web-based resource of spectra. In addition to the authors, the contributors are Adam J. Burgasser, Margaret M. Hanson, J. Davy Kirkpatrick, and Nolan R. Walborn. (shrink)

. History of the concept of economic efficiency . INTRODUCTION James Buchanan won the Nobel Prize by proving that the process by which elected officials ...

Contemporary conversations about religion and culture are framed by two reductive definitions of secularity. In one, multiple faiths and nonfaiths coexist free from a dominant belief in God. In the other, we deny the sacred altogether and exclude religion from rational thought and behavior. But is there a third way for those who wish to rediscover the sacred in a skeptical society? What kind of faith, if any, can be proclaimed after the ravages of the Holocaust and the many religion-based (...) terrors since? Richard Kearney explores these questions with a host of philosophers known for their inclusive, forward-thinking work on the intersection of secularism, politics, and religion. An interreligious dialogue that refuses to paper over religious difference, these conversations locate the sacred within secular society and affirm a positive role for religion in human reflection and action. Drawing on his own philosophical formulations, literary analysis, and personal interreligious experiences, Kearney develops through these engagements a basic gesture of hospitality for approaching the question of God. His work facilitates a fresh encounter with our best-known voices in continental philosophy and their views on issues of importance to all spiritually minded individuals and skeptics: how to reconcile God's goodness with human evil, how to believe in both God and natural science, how to talk about God without indulging in fundamentalist rhetoric, and how to balance God's sovereignty with God's love. (shrink)

This book discovers freedom in the colonial idea of African primitiveness. As human transcendence, freedom escapes the drawbacks of otherness, as defended by ethnophilosophy, while exposing the idiosyncratic inspiration of Eurocentric universalism. Decolonization calls for the reconnection with freedom, that is, with myth-making understood as the inaugural act of cultural pluralism. The cultural condition of modernization emerges when the return to the past deploys the future.

Richard Kearney offers a response to the Scriptorium on his work and its relation to the poetic imagination.

_ Ideals and Ideologies: A Reader_, 9/e, is a comprehensive compilation of original readings representing all of the major 'isms'.It offers students a generous sampling of key thinkers in different ideological traditions and places them in their historical and political contexts. Used on its own or with _Political Ideologies and the Democratic Ideal_, the title accounts for the different ways people use ideology and conveys the ongoing importance of ideas in politics.

Our existence is increasingly lived at a distance. As we move from flesh to image, we are in danger of losing touch with each other and ourselves. How can we combine the physical with the virtual, our embodied experience with our global connectivity? How can we come back to our senses? Richard Kearney offers a timely call for the cultivation of the basic human need to touch and be touched. He argues that touch is our most primordial sense, foundational (...) to our individual and common selves. Kearney explores the role of touch, from ancient wisdom traditions to modern therapies. He demonstrates that a fundamental aspect of touch is interdependence, its inherently reciprocal nature, which offers a crucial corrective to our fixation with control. Making the case for the complementarity of touch and technology, this book is a passionate plea to recover a tangible sense of community and the joys of life with others. (shrink)

Has the passing of the old God paved the way for a new kind of religious project, a more responsible way to seek, sound, and love the things we call divine? Has the suspension of dogmatic certainties and presumptions opened a space in which we can encounter religious wonder anew? Situated at the split between theism and atheism, we now have the opportunity to respond in deeper, freer ways to things we cannot fathom or prove. Distinguished philosopher Richard Kearney (...) calls this condition _ana-theos_, or God after God-a moment of creative "not knowing" that signifies a break with former sureties and invites us to forge new meanings from the most ancient of wisdoms. Anatheism refers to an inaugural event that lies at the heart of every great religion, a wager between hospitality and hostility to the stranger, the other—the sense of something "more." By analyzing the roots of our own anatheistic moment, Kearney shows not only how a return to God is possible for those who seek it but also how a more liberating faith can be born. Kearney begins by locating a turn toward sacred secularity in contemporary philosophy, focusing on Maurice Merleau-Ponty and Paul Ricoeur. He then marks "epiphanies" in the modernist masterpieces of James Joyce, Marcel Proust, and Virginia Woolf. Kearney concludes with a discussion of the role of theism and atheism in conflict and peace, confronting the distinction between sacramental and sacrificial belief or the God who gives life and the God who takes it away. Accepting that we can never be sure about God, he argues, is the only way to rediscover a hidden holiness in life and to reclaim an everyday divinity. (shrink)