A biblical understanding of God's relationship with Israel and the world helps us interpret passages in the prophetic literature that link God and violence. With tears, lament, and regret, God takes into the divine self the violent effects of sinful human activities and thereby makes possible a non-violent future for God's people.
The lens through which one may view the entire Book of Exodus is the speech God utters in 19:3–6. Indeed, it has been said that in the whole tradition of Moses, this is very likely the most programmatic speech we have for Israelite faith.
Whereas in modern times Genesis has been read in the light of Exodus, and creation has been understood in the light of redemption and the giving of the law at Mount Sinai, it now seems clear that one must reverse the order Exodus is to be understood in the light of Genesis and redemption and law in the light of creation.
Every layer of interpretation in the biblical materials must be sought out and recognized by the church as a basis for speaking to the contemporary world.
Criteria which will assist users in determining which commentaries will be most helpful to them are necessary in view of the wide variety of volumes available.
Criteria which will assist users in determining which commentaries will be most helpful to them are necessary in view of the wide variety of volumes available.
Every layer of interpretation in the biblical materials must be sought out and recognized by the church as a basis for speaking to the contemporary world.
The authors of Austere Realism describe and defend a provocative ontological-cum-semantic position, asserting that the right ontology is minimal or austere, in that it excludes numerous common-sense posits, and that statements employing such posits are nonetheless true, when truth is understood to be semantic correctness under contextually operative semantic standards. Terence Horgan and Matjaz [hacek over z] Potrc [hacek over c] argue that austere realism emerges naturally from consideration of the deep problems within the naive common-sense approach to truth (...) and ontology. They offer an account of truth that confronts these deep internal problems and is independently plausible: contextual semantics, which asserts that truth is semantically correct affirmability. Under contextual semantics, much ordinary and scientific thought and discourse is true because its truth is indirect correspondence to the world. After offering further arguments for austere realism and addressing objections to it, Horgan and Potrc [hacek over c] consider various alternative austere ontologies. They advance a specific version they call "blobjectivism"--the view that the right ontology includes only one concrete particular, the entire cosmos, which, although it has enormous local spatiotemporal variability, does not have any proper parts. The arguments in Austere Realism are powerfully made and concisely and lucidly set out. The authors' contentions and their methodological approach--products of a decade-long collaboration--will generate lively debate among scholars in metaphysics, ontology, and philosophy. Terence E. Horgan is Professor of Philosophy at the University of Arizona. Matjaz [hacek over z] Potrc [hacek over c] is Professor of Philosophy at the University of Ljubljana. (shrink)
In the first post World War II identity theories (e.g., Place 1956, Smart 1962), mind brain identities were held to be contingent. However, in work beginning in the late 1960's, Saul Kripke (1971, 1980) convinced the philosophical community that true identity statements involving names and natural kind terms are necessarily true and furthermore, that many such necessary identities can only be known a posteriori. Kripke also offered an explanation of the a posteriori nature of ordinary theoretical identities such as that (...) water = H2O. We identify the kinds and substances involved in theoretical identities by certain of their contingent properties. What we discover when we discover a theoretical identity is the underlying nature of the kind that we identify by those contingent properties. Now, of course, it was being a posteriori, not being contingent, that mattered to the identity theorists anyway, so the necessity of identity is not, in itself, damaging to mind brain identity theories. However, Kripke also argued persuasively that the alleged mind brain identities could not be treated in the same way as ordinary theoretical identities. We "identify" pain by feeling it, and surely how it feels is an essential property of pain, not a contingent property. Thus, a mind body identity theory must provide a different explanation of why its identities are a posteriori. A new wave of materialists has appeared on the scene with a new strategy for explaining [1] the a posteriori nature of its alleged identities. The strategy is to locate the explanation for the a posteriori nature of mind body identities, not on the side of the world, but on the side of the mind -in different ways of thinking about or imagining, or in different concepts. Thus, on this new view, there is only one property—this brain process type, which is identical with this pain.. (shrink)
The metaphor of resonance often describes the fit between a message and an audience’s worldviews. Yet scholars have largely ignored the cognitive processes audiences use to interpret messages and interactions that determine why certain messages and other cultural objects appeal to some but not others. Drawing on pragmatism, we argue that resonance occurs as cultural objects help people puzzle through practical challenges they face or construct. We discuss how cognitive distance and the process of emotional reasoning shape the likelihood of (...) cultural resonance. We argue resonance is an emergent process structured by interactions between individuals that shape each other’s interpretation of cultural objects, diffuse objects through interactional circuits, and create opportunities for resonance among people facing similarly shaped problems. Our approach thus identifies new processes at micro, meso, and macro levels of analysis that shape resonance and describes the pathways that might allow resonance to crystallize into broader mobilization and social change. (shrink)
David Marr provided a useful framework for theorizing about cognition within classical, AI-style cognitive science, in terms of three levels of description: the levels of (i) cognitive function, (ii) algorithm and (iii) physical implementation. We generalize this framework: (i) cognitive state transitions, (ii) mathematical/functional design and (iii) physical implementation or realization. Specifying the middle, design level to be the theory of dynamical systems yields a nonclassical, alternative framework that suits (but is not committed to) connectionism. We consider how a brain's (...) (or a network's) being a dynamical system might be the key both to its realizing various essential features of cognition — productivity, systematicity, structure-sensitive processing, syntax — and also to a non-classical solution of (frame-type) problems plaguing classical cognitive science. (shrink)
I invoke the conceptual machinery of contemporary possible-world semantics to provide an account of the metaphysical status of "bridge laws" in intertheoretic reductions. I argue that although bridge laws are not definitions, and although they do not necessarily reflect attribute-identities, they are supervenient. I.e., they are true in all possible worlds in which the reducing theory is true.
