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Donald Capps 《Pastoral Psychology》2009,58(4):337-349
This article focuses on Erik H. Erikson’s schedule of human strengths presented in his essay, “Human Strength and the Cycle
of Generations” (Erikson 1964) and suggests that certain images of the church support these human strengths. In supporting these human strengths, they
also contribute to our understanding of the importance of the fact that the church is an intergenerational body. 相似文献
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Greg Janzen 《Sophia》2011,50(3):331-344
This paper argues that Pascal’s formulation of his famous wager argument licenses an inference about God's nature that ultimately
vitiates the claim that wagering for God is in one’s rational self-interest. Specifically, it is argued that if we accept
Pascal’s premises, then we can infer that the god for whom Pascal encourages us to wager is irrational. But if God is irrational,
then the prudentially rational course of action is to refrain from wagering for him. 相似文献
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Reginald Alva 《International review of missions》2020,109(1):112-124
The Catholic Church’s primary mission is to spread the kingdom of God. In the broader sense, the kingdom of God means the reign of righteousness, justice, and peace. However, widespread social, political, and economic inequity tramples the rights of the weak. The church wields tremendous power and influence in the world. However, at times it has failed miserably to protect the weakest. The various scandals within the church call for thorough introspection and repentance. Church authorities need to alter power structures radically to empower the poor and the marginalized. In this paper, I shall refer to Pope Francis’s Apostolic Exhortation Evangelii gaudium to propose concrete steps the church could take to reach out to the marginalized, heal their wounds, and collaborate with them to spread the kingdom of righteousness, justice, and peace in this world. Apart from Evangelii gaudium, I shall also refer to the documents on the social teachings of the Catholic Church and the views of experts in this field. 相似文献
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Simon Hailwood 《Ethical Theory and Moral Practice》2014,17(1):71-85
In this paper I address the question of what it is to be alienated from nature. The focus is alienation in the sense of estrangement, a ‘being cut off from’ a wider world. That we are so estranged is a claim associated with ecological critique of contemporary society. But what is it to be estranged from nature given that everything we are, do and produce, always remains within a wider nature? I explore the possibility that this might be understood with reference to Merleau-Ponty’s notion of ‘flesh’. I set the scene for this with some discussion of Honneth’s recent account of reification as a ‘distorted praxis’ and then, drawing upon Merleau-Ponty’s phenomenology of perception and especially his later ontology of flesh, develop the idea of estrangement from the natural world as an inadequate participation in a ‘primordial’ perceptual relation. This idea of estrangement brings together various elements of ecological critique. However, I argue that although this idea of estrangement might inform and help to articulate such a critique, it cannot be the sole concern of an environmental political philosophy: other kinds of alienation within the humanised environmental context need to be considered too. 相似文献
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David Jakobsen 《逻辑史和逻辑哲学》2020,41(1):71-81
Logical realism, by Arthur Norman Prior understood as the view that logic is not about language but about reality, is a consistent and strong tenet in all of Prior's philosophical work. Recent discoveries in letters from Prior to his wife, Mary Prior, and to his cousin, Hugh Teague, serve to highlight the influence of J.N. Findlay with regard to Prior's logical realism. Through the letters, we come to learn, that the title of Prior's M.A. thesis from 1937 was ‘The Nature of Logic’, that he didn't consider it good and finally, that he attributed much of the work to Findlay. It is argued here that Findlay's criticism of philosophical idealism, evident in his early writings and documented by Prior's letters, moderated Prior's views on Marxism and Karl Barth's theology, and indeed constitute the foundation of Prior's temporal realism. We are thus able to improve our knowledge on all of these aspects. Regarding Marxism, we can extend backwards the time when Prior was aware of the logical problems with Marx's dialectics from the time given by Mary in her 2003 interview with Hasle. Regarding Barth, we can see how Prior's work on ridding Barthian theology of philosophical idealism led him to investigate the importance of the ontological argument with regard to the philosophical foundation of Barthian theology. Finally, the analysis of Findlay's influence helps us better understand the nature of Prior's logical realism and appreciate (i) why Prior said that he directly and indirectly owed all he knew of logic and ethics to Findlay and (ii) why Prior called Findlay the founding father of tense-logic. 相似文献
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Benedict Smith 《International Journal of Philosophical Studies》2016,24(3):310-323
AbstractA standard interpretation of Hume’s naturalism is that it paved the way for a scientistic and ‘disenchanted’ conception of the world. My aim in this paper is to show that this is a restrictive reading of Hume, and it obscures a different and profitable interpretation of what Humean naturalism amounts to. The standard interpretation implies that Hume’s ‘science of human nature’ was a reductive investigation into our psychology. But, as Hume explains, the subject matter of this science is not restricted to introspectively accessible mental content and incorporates our social nature and interpersonal experience. Illuminating the science of human nature has implications for how we understand what Hume means by ‘experience’ and thus how we understand the context of his epistemological investigations. I examine these in turn and argue overall that Hume’s naturalism and his science of man do not simply anticipate a disenchanted conception of the world. 相似文献
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Marjan Smrke 《宗教、国家与社会》2016,44(2):152-171
This article discusses the financial collapse of Slovenia’s Catholic Church, a scandal which resulted in the deposition of the country’s archbishops, and its impact on religious belief and on the relations within the Slovenian Catholic establishment and community. Trust in the Church and religious participation have dropped markedly in Slovenia over recent years. While there are no significant changes in religious belief, other religious indicators continue to reflect an ongoing moderate trend towards secularisation that is characteristic of Slovenia in the post-socialist era. The public discourse of the Church’s leadership and lay Catholics reveals tensions on the reasons behind the fall of the Church’s financial empire and on the question of responsibility in the removal of Slovenia’s archbishops. Two general types of reactions were identified in a content analysis of texts from a five-month period after the last depositions. Views within the Slovene Catholic Church, which uphold the institution’s traditional stance, tend to explain these developments as part of a conspiracy against the Church. Others that are more open and reflective are critical towards the actions of the Church and demand change from within the institution. 相似文献
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In his paper, The logic of obligation and the obligations of the logician, A.N. Prior considers Hintikka??s theorem, according to which a statement cannot be both impossible and permissible. This theorem has been seen as problematic for the very idea of a logic of obligation. However, Prior rejects the view that the logic of obligation cannot be formalised. He sees this resistance against such a view as an important part of what could be called the obligation of the logician. Prior argues that Hintikka??s theorem should not be seen as something paradoxical. On the contrary, it should be seen as a fully acceptable consequence of a basic and reasonable assumption in deontic logic, namely Hintikka??s rule. 相似文献
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Vyacheslav Karpov 《宗教、国家与社会》2013,41(3):254-283
This article approaches Russia’s desecularisation from a comparative and theoretical perspective. For this purpose, it applies to the Russian case a conceptual framework designed for comparative studies of the world’s many counter-secularisations, and as a result it offers a theoretical model to explain the social dynamics of Russia’s desecularisation. The model reveals a chain of causal links extending from initial conditions for desecularisation at the end of the Soviet era to the formation of the current desecularising regime and to its likely collapse leading to a new phase of desecularisation. The model attributes the contradictory and inconsistent outcomes of Russia’s religious resurgence to its prevailing pattern of desecularisation from above. It shows why desecularisation from above rather than from below prevailed, and why its strategies included the formation of ethno-religious church–state hybrid monopolies, religious protectionism, ethnicisation of faith and cultivation of nationalistic, undemocratic and intolerant ideologies. The model also explains why and how the current desecularising regime has slowed down religious growth and mobilisation from below. Furthermore, since the current desecularising regime exists in a symbiosis with the political and ideological regime of Putin’s Russia, the former shares the vulnerabilities of the latter. Building on rational choice theory, the article predicts that Russia’s present desecularising regime will become unsustainable and ultimately collapse. Its fall will be followed by a much more competitive and unpredictable desecularisation from below, which has so far been largely suppressed. In conclusion I outline a research agenda derived from this theoretical model. 相似文献
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ABSTRACT In the United States and elsewhere, many religious organizations have adopted structures, mechanisms, and ideologies that can be understood through the concept of corporatization. More than a process, corporatization creates a schema through which social relationships are structured and particular values and beliefs are emphasized (particularly, the valorization of the consumer). The authors of the present article draw on Gilles Deleuze and Felix Guattari’s conceptualization of ‘lines of flight’ to illustrate how the Emerging Church, a new religious movement, has leveraged the discontinuities within corporatization. The participants of this movement do so in order to resist institutionalizing systems that rigidify and indoctrinate participants. The authors use ethnographic field methods to demonstrate how Emerging Church participants rely on the tropes of ‘messiness’ and ‘conversation’ to embrace a radical contingency, to foster dialogue, and to avoid adopting rigid, rationalized systems of meaning. 相似文献
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Agnieszka Szumigalska 《宗教、国家与社会》2013,41(4):342-356
The Catholic Church has historically played a significant role in the sociocultural and political life of Poland. Its activity was particularly evident and significant during the process of political transformation. Since 1989, however, the sociopolitical conditions have remarkably changed, thereby placing the church in a new, challenging context. Poland’s post-1989 political aspirations (opening to the West in particular) have come to the fore of the public debate, in which the church has actively participated. In this article I aim to analyse the church’s position on the process of EU integration and the Europeanisation of Polish law and culture. The main questions concern the direction of argumentation used by the church’s internal wings and the politicisation of the discourse on the axiological shape of Polish culture and tradition. My analysis embraces the debate surrounding the process of European integration, with special consideration of the church’s internal divisions (between the ‘centre-right’ and ‘radical-right’ in particular) and ideological discrepancies concerning the very idea of integration and the debates on the draft Constitution of the European Union (Constitutional Treaty) and the Charter of Fundamental Rights and Freedoms of the European Union. 相似文献
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《Reformation & Renaissance Review》2013,15(1):28-47
AbstractThe context in which Luther wrote his original commentary on the Seven Penitential Psalms (1517) was very different from the later edition at the time of the Peasants’ Revolt (1525). While revising his writing purportedly to update it due to his improved knowledge of Hebrew, Luther himself now read the words of the Psalmist through a new lens. He connected passages about the Psalmist's ‘enemies’ to those whom he himself struggled against during that period, in particular his ‘radical’ contemporaries. Previous studies that have compared the 1517 edition with the 1525 revision have examined only internal factors that may have influenced the revision. By taking account of the external factors as well, this study attempts to account for both what motivated his decision to make the revisions and the manner in which Luther changed the translation and commentary. 相似文献
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Michael Bonnett 《Studies in Philosophy and Education》2009,28(1):39-49
Considerations arising in the context of burgeoning concerns about the environment can provoke an exploration of issues that
have significance both for environmental education in particular and education more generally. Notions of the ‘greater whole’
and ‘systemic wisdom’ that feature in some strands of environmental discourse are a case in point. It is argued that interpretations
of these notions arising in currently influential scientific and systems thinking understandings of nature that attempt to
overcome a corrosive separation of humankind and nature through a dilution or dismissal of the distinction between the human
and non-human, self and other, require critical evaluation if they are not to bring their own dangers. Merleau-Pontian understandings
of object constitution in a subjectively informed life-world and ideas of the ‘selving’ of natural things are drawn upon in
developing a non-discursively grounded interpretation of systemic wisdom. The latter is taken to raise questions that have
considerable transformative potential for conventional views of knowledge and its curriculum organisation. 相似文献
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Jonathan Sutton 《Studies in East European Thought》2006,58(2):107-135
This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the
term ‘minimal religion’ for the analysis of religion in contemporary Russia.
An adapted version of a paper delivered at the School of Slavonic and East European Studies (SSEES), University of London,
on 8 December, 2003. Note regarding Mikhail Epstein’s use of the words ‘religion’, ‘religiosity’ and ‘spirituality’: Epstein
uses the word ‘religion’ to signify ‘mainstream’, church-based manifestations of religion and also the institutional, hierarchical
structures related to those. Although in English usage the word ‘religiosity’ has negative connotations – signifying either
a superficially felt religious sentiment or a somehow false and insincere expression of religious feeling, intended for outward
show – Epstein appears to use the term entirely neutrally. For him it simply serves as a synonym for the word ‘spirituality’.
In the two essays examined in the present article the word ‘spirituality’ signifies the whole inner spiritual life and aspirations
of the individual and her/his reflection on an ethical way of living, whether the person concerned is a committed, church-going
believer, or someone engaged in a personal spiritual or philosophical quest for meaning, or else someone who has experienced
what Epstein refers to as ‘the wilderness’ of the Soviet years and has learnt of a spiritual dimension to life through that
formative experience. 相似文献
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The purpose of this study is to highlight a unique case regarding obesity and weight loss in the Christian church that emerged when interviewing men who had experienced bariatric surgery. Thirty-four-year-old “Pastor Tom” was removed from his position in the church due to his obesity. Through critical reflection, utilizing an intrinsic case study methodology, the authors explore how this research participant constructed meaning around obesity and weight loss. In this study, two major themes emerged: (1) leading by example and (2) becoming a leader. The study includes a discussion of implications for the church as well as teaching, clinical, and research implications. 相似文献
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