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Christopher J. Eberle 《Philosophia》2013,41(2):437-445
In this paper, I reflect on a number of issues raised in Kevin Carnahan’s “Religion, and not just Religious Reasons, in the Public Square: A Consideration of Robert Audi’s and Nicholas Wolterstorff’s Religion in the Public Square” and Eric A. Anderson’s “Religiously Conservative Citizens and the Ideal of Conscientious Engagement: A Comment on Wolterstorff and Eberle.” In response to Carnahan, I argue that recent discussions of the proper public role of religious reason do not depend on an objectionable conception of religion. I also respond to Anderson's concern that my “ideal of conscientious engagement” is an insufficiently robust alternative to public reason liberalism. 相似文献
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Donald Kalsched 《The Journal of analytical psychology》1998,43(4):597-599
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W. Anderson M.A. 《Australasian journal of philosophy》2013,91(2):138-145
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Dr. Peter Conzen 《Forum der Psychoanalyse》2010,26(4):389-411
In this article Erik H. Erikson’s concept of identity is discussed in its various aspects. Erikson’s pioneer achievement in this field made him a mentor for recent theories of self and narcissism, psycho-social and psycho-historical approaches in psychoanalysis. In some respects Erikson’s concept of identity may have lost its social basis in the age of postmodernism, yet he remains a classic of the entire identity research, whose fruitful contributions still cannot be circumvented. 相似文献
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This paper is a reply to an article by Steven Edwards in a previous issue of Theoretical Medicine and Bioethics. In this paper
Edwards discusses two types of problems which he finds to be inherent in my theory of disability, mainly as presented in my
On the Nature of Health, Kluwer 1995. First, Edwards discerns a tension in my basic definition of health, a tension between
my “subjectivistic” and my “objectivistic” aspirations in the definition. Second, he finds that my theory of disability does
not allow for a distinction between disability due to illness or injury and disability which has no such (at least not immediate)
background. In my answer to Edwards's arguments I claim that his first criticism must be due to a misunderstanding of my intentions.
I find his second criticism to be more to the point. It raises important issues in the theory of health which partly concern
our interpretation of the notion of illness. Edwards introduces the notion of capacity in order to separate between disability
due to illness or injury and disability without such a background. In the last part of my paper I argue that this distinction,
however, will not fulfil its purpose.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
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PAUL D. MOLNAR 《International Journal of Systematic Theology》2006,8(3):294-306
Abstract: A recent article by Kevin Hector considered the disagreement between Bruce McCormack and me over the relationship between the doctrines of election and the Trinity raising a number of crucial issues such as the proper relation of the immanent and economic Trinity, the nature of God's freedom and the identity of the logos asarkos . In this article I explore how and why Barth's dialectical understanding of the triune God's freedom from and for creatures disallowed equating God's ontological freedom with election in the manner suggested by McCormack and Hector, because that would reduce God's omnipotence to his omnicausality, the immanent to the economic Trinity. 相似文献
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