The debate over how to best guide HIV-infected mothers in resource-poor settings on infant feeding is more than two decades old. Globally, breastfeeding is responsible for approximately 300,000 HIV infections per year, while at the same time, UNICEF estimates that not breastfeeding (formula feeding with contaminated water) is responsible for 1.5 million child deaths per year. The largest burden of these infections and deaths occur in Sub-Saharan Africa. Using this region as an example of the burden faced more generally in (...) other resource-poor settings, we contrast the evolution of the clinical standard of care for infant feeding with HIV-infected mothers in high-income countries to the current international clinical guidelines for HIV-infected mothers and infant feeding in resource-poor settings. While the international guidelines of exclusive breastfeeding for a 6-month period seem to offer the least-worst strategy for reducing mother-to-child transmission of HIV during infancy while conferring some immunity through breastfeeding post-6 months, we argue that the impact of the policy on mothers and healthcare workers on the ground is not well understood. The harm reduction approach on the level of health policy translates into a complicated, painful moral dilemma for HIV-positive mothers and those offering them guidance on infant feeding. We argue that the underlying socio-economic disparities that continue to fuel the need for a harm reduction policy on infant feeding and the harm to women and children justify: (1) that higher priority be given to solving the infant feeding dilemma with improved data on safe feeding alternatives, and (2) support of innovative, community-driven solutions that address the particular economic and cultural challenges that continue to result in HIV-transmission to children within these communities. (shrink)

The question of the body spans across the work of Jean-Luc Nancy, from Noli me tangere, to Corpus and Jacques Derrida’s dialogue with Nancy in On Touching. In constant conversation with Christianit...

This is the first English translation of this important essay.

As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion of (...) the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy’s old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy. (shrink)

As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion of (...) the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy’s old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy. (shrink)

We prove that Flagg and Friedman's translation from epistemic to intuitionistic predicate logics is not faithful.

In his book, The Frankfurt School and the Dialectics of Religion: Translating Critical Faith into Critical Theory, Dustin J. Byrd argues that at the core of the Frankfurt School's Critical Theory is a secularized theology. Unlike their predecessors, especially Feuerbach, Marx, Lenin, Freud, and Nietzsche, who argued for an abstract negation of religion, the first generation of Critical Theorists followed Hegel's logic and attempted to rescue and preserve the revolutionary, emancipatory, and liberational aspects of religion in their secular non-conformist philosophy. (...) They saw in both Judaism and Christianity certain conceptual and semantic elements that could be enlisted into their struggle for a future reconciled society, one beyond the slaughterbench of history. In order to rescue religion, theological concepts had to go through the process of determinate negation, wherein such materials migrate from the depth of the religious mythos into publicly accessible reasoning, thus making the revolutionary impulse of prophetic religion accessible to the secular world. Byrd also argues that this determinate negation of religion remains relevant to today's post-secular societies, especially in regard to religious Muslims attempting to find their place in Western countries, which are often hostile to religion and religiosity. Examining the strengths and weaknesses of Habermas' famous "translation proviso," he argues that both religious and secular citizens of the West can learn from the Frankfurt School's dialectical approach to religion in order to find a space wherein both religious faith and secular reason can not only co-exist, but also join together in the process of creating a more reconciled future society. (shrink)

In his “The Star of Redemption”, Rosenzweig engages not only in an argument with philosophy, but also with theology. Next to Augustine and Friedrich Schleiermacher Martin Luther was a counterpart in whose face he developed his dialogical “new thinking”. The essay takes up the traces of this dispute in the letters to focus here on Rosenzweig's reading of Ricarda Huch's “Luther’s Faith”. This literary picture is then related in a sketch to Luther's Reformation theology as it emerges from contemporary research. (...) In a next step, the “Star” is interpreted as a book that, on the one hand, owes much to a previous reception of Luther, but on the other hand, also shows the Reformator's thinking in a new light. Finally, the late writings on the problem of translation come into view in order to justify Rosenzweig’s “Verdeutschung” of the Hebrew Bible, undertaken together with Buber, to Luther’s “German Bible”. (shrink)

First English-language translation of Lev Shestov's early writings on faith, ancient philosophy and biblical revelation.

It is known that there is a sound and faithful translation of the full intuitionistic propositional calculus into the atomic polymorphic system F at, a predicative calculus with only two connectives: the conditional and the second-order universal quantifier. The faithfulness of the embedding was established quite recently via a model-theoretic argument based in Kripke structures. In this paper we present a purely proof-theoretic proof of faithfulness. As an application, we give a purely proof-theoretic proof of the disjunction property (...) of the intuitionistic propositional logic in which commuting conversions are not needed. (shrink)

Translation of: Kritik der reinen Vernunft.

The past fifty years have witnessed the flourishing of scholarship in virtually every area of ancient Greek philosophy, but the sophists have for the most part been neglected. This is certainly true of Prodicus of Ceos: of the four most well-known sophists--Protagoras, Gorgias, Prodicus, and Antiphon--he has received the least attention. Robert Mayhew provides a reassessment of his life and thought, and especially his views on language, religion, and ethics. This volume consists of ninety texts with facing translations--far more than (...) have appeared in any previous edition--and provides the first commentary on the extant evidence for Prodicus' life and thought. The texts are drawn from the best available editions; the translations are new, and faithful to the original. Mayhew's commentary is designed to serve the needs of a wide range of readers: both scholars of ancient philosophy, and advanced students curious about this intriguing figure who appears in over a dozen Platonic dialogues. (shrink)

Both an ideal entrée for beginning readers and a solid text for scholars, the second edition of Peter Kalkavage's acclaimed translation of Plato's _Timaeus_ brings enhanced accessibility to a rendering well known for its faithfulness to the original text. An extensive essay offers insights into the reading of the work, the nature of Platonic dialogue, and the cultural background of the _Timaeus_. Appendices on music, astronomy, and geometry provide additional guidance. A brief outline of the themes of the work, (...) a detailed glossary, and a selected bibliography are also included. (shrink)

Originally published in 1959, The Faith of a Heretic is the most personal statement of the beliefs of Nietzsche biographer and translator Walter Kaufmann. A first-rate philosopher in his own right, Kaufmann here provides the fullest account of his views on religion. Although he considered himself a heretic, he was not immune to the wellsprings and impulses from which religion originates, declaring it among the most vital and radical expressions of the human mind. Beginning with an autobiographical prologue that traces (...) his evolution from religious believer to "heretic," the book touches on theology, organized religion, morality, suffering, and death—all examined from the perspective of a "quest for honesty." Kaufmann also subjects philosophy's faith in truth, reason, and absolute morality to the same heretical treatment. The resulting exploration of the faiths of a nonbeliever in a secular age is as fresh and challenging as when it was first published. In a new foreword, Stanley Corngold vividly describes the intellectual and biographical milieu of Kaufmann’s provocative book. (shrink)

Certain philosophical problems occur in biblical interpretations where concepts that belong to the scriptural world – full of references to demonic forces and miraculous events including raisings from the dead – have to be translated into meaningful concepts in our twenty-first-century western world. A crucial issue that arises is that any interpretation of a text can, at best, be probable and can never be absolutely final and certain. This in turn has implications for the act of faith that any believer (...) makes. Church traditions, the teachings of the Church on matters of faith and morals, and papal dictates are also subject to interpretation and are equally problematic. Attempts by Kant and others to avoid these difficulties by arguing that biblical texts are not descriptive but quasi-performative are also considered and rejected. (shrink)

Why are we proposing this anthology of articles drawn from Recherches de Science Religieuse in an English translation? On the eve of its centennial celebrations, the Journal, which has numerous subscribers and readers in English-speaking countries, decided to take stock of its rich heritage in the field of theology, as in that of religious science, embodied in its many past issues and their articles. Over these years and decades, the journal has built up a corpus of documents covering information (...) and thought specific to the French-language sphere of theology and religious sciences. We are also highly aware that the thought reflected in the Journal has taken paths, if inevitably diverse, that are nonetheless rich in encounters and confrontations with what was being taught and thought elsewhere. Such a rich exchange went on over the years that the question arose a decade ago of providing a bilingual, even a trilingual edition in order to facilitate access to the Journal's content. However, opinions from the English-speaking world and beyond converged at that time to encourage us to continue with renewed purpose as witnesses and actors of this French-language realm and to remain faithful to editing the journal in French. Today, it seems to us both useful and desirable to make this theological heritage accessible to a broader public. This first anthology has thus been composed around a fundamental theme, that of faith. (shrink)

'God necessarily exists, since it is not possible for things to be otherwise, as Aristotle shows in the Metaphysics.' So Mehmed II, the Ottoman conqueror of both Constantinople and Trebizond, tells George Amiroutzes, the Byzantine scholar and native of Trebizond, in the beginning of Amiroutzes' dialogue The Philosopher, or On Faith. The dialogue is a literary recreation of the conversations between Mehmed, a Muslim, and Amiroutzes, a Christian. In the course of The Philosopher, the two debate the role of logic (...) and rationality in religious debate, the nature of God, and the fate of the body and soul in the afterlife. Surprisingly complex and subtle arguments emerge, firmly situated in their fifteenth-century context but steeped in the long Greek philosophical tradition. Previously known only from a sixteenth-century Latin translation, The Philosopher was recently rediscovered in a Greek manuscript in Toledo. In this volume, John Monfasani presents both the editio princeps of this manuscript and the first translation of the text from the Greek, with an introduction that discusses the life of Amiroutzes and the text as well as two appendixes that offer texts and translations of two additional documents related to Amiroutzes and The Philosopher. (shrink)

Jean-Yves Béziau (‘Classical Negation can be Expressed by One of its Halves’, Logic Journal of the IGPL 7 (1999), 145–151) has given an especially clear example of a phenomenon he considers a sufficiently puzzling to call the ‘paradox of translation’: the existence of pairs of logics, one logic being strictly weaker than another and yet such that the stronger logic can be embedded within it under a faithful translation. We elaborate on Béziau’s example, which concerns classical negation, (...) as well as giving some additional background (especially from intuitionistic logic) to the example. Our interest is more on the logical exploration of the phenomenon Béziau’s case exemplifies than on the question of whether that phenomenon is (even prima facie ) paradoxical, though in Section 5 we do approach the latter question – somewhat obliquely – by considering an analogous phenomenon which it is hard to find puzzling. (shrink)

Uṣūl al-Dīn. By Tibghūrīn b.!īsā al-Malshūṭī. Edited by 'Amr Khalifa Ennami and translated into English by Trevor Le Gassick. Wiesbaden: Harrassowitz, 2020. Pp. 115, 102. $82.80, €68.

The text is a translation of a radio address given by Karl Rahner, S.J., in 1981. In the talk Rahner claims that critical reasoning will, on its own principles, lead the mind to an encounter with Absolute Mystery. Faith is that which allows the mind to accept this mystery in love. The original German text is from the Karl Rahner Archives, which gave permission for this translation and publication.

The text is a translation of a radio address given by Karl Rahner, S.J., in 1981. In the talk Rahner claims that critical reasoning will, on its own principles, lead the mind to an encounter with Absolute Mystery. Faith is that which allows the mind to accept this mystery in love. The original German text is from the Karl Rahner Archives, which gave permission for this translation and publication.

Introduction: The ontological condition -- The problem of philosophical theology -- Interlude 1, on political boundaries and profit: The path of theology : a study of Dietrich Bonhoeffer -- The path of phenomenology : a study of Edmund Husserl -- Interlude 2, on translations: Phenomenology turned theology -- Interlude 3, on bibliolatry: Otherwise than overcoming -- Postlude: on the feminine and ontotheology.

Muslim ethics is cautiously engaging developments in neuroscience. In their encounters with developments in neuroscience such as brain death and functional magnetic resonance imaging procedures, Muslim ethicists might be on the cusp of spirited debates. Science and religion perform different kinds of work and ought not to be conflated. Cultural translation is central to negotiating the complex life worlds of religious communities, Muslims included. Cultural translation involves lived encounters with modernity and its byproduct, modern science. Serious ethical debate (...) requires more than just a mere instrumental encounter with science. A robust Muslim approach to neuroethics might require an emulsion of religion and neuroscience, thought and body, and body and soul. Yet one must anticipate that Muslim debates in neuroethics will be inflected with Muslim values, symbols and the discrete faith perspectives of this tradition with meanings that are specific to people who share this worldview and their concerns. (shrink)

Ang, Daniel The Australian Catholic Church confronts serious challenges now and in the immediate years ahead. Chief among these are the recovery of institutional trust, confidence and credibility in the wake of a sexual abuse crisis; the steady decline in religious practice that will reshape the organisation and vitality of parishes markedly in the next decade, and the related and urgent demand of self-reflection; and pastoral and administrative reform, if it is to live its evangelising mission with renewed integrity and (...) vigour into the future. However, this way of conversion is pressed upon the church not only by challenges past and present but also by receptivity to the Spirit of God, who calls the church onward to engage with the work yet to be done, 'God who awaits us in our action, in the work of the moment, and God whose two hands stretch across us in our struggles, in ways more active and penetrating than the diminishments we undergo'. As ever the Australian church at this time must meet the task of living the faith that it professes, to translate theology into practice and hope into action, drawing on the resources of tradition and the Spirit-given gifts of its people, all the while sensitive to the conditions that pertain to a twenty-first-century mission. (shrink)