Laying Claim to Martin Luther King Jr. and the Civil Rights Legacy

This essay assesses the oft-made link between Walter Rauschenbusch and Martin Luther King Jr. Denying neither Rauschenbusch’s influence on King nor King’s social gospel status, it nevertheless questions the way historians locate Rauschenbusch’s legacy in King and the civil rights movement. This strategy, however unintentionally, reproduces the white social gospel’s “astigmatism” on race and undermines the contributions of black social gospel (and other neglected) leaders even as revised histories affirm them. After exploring King’s references to Rauschenbusch and Rauschenbusch’s reflections on race, the paper compares their theologies. This comparison reveals key differences on race and economic justice that ramify across Rauschenbusch’s and King’s distinctive articulations of social gospel categories, further complicating historians’ claims on King. Oversimplifying the connection between these important figures in religious ethics distorts theological understanding of social gospel legacies and compromises their power for future generations.     

Christ‐Centered Concreteness: The Christian Activism of Dietrich Bonhoeffer and Martin Luther King Jr.

Dietrich Bonhoeffer and Martin Luther King Jr. were both pastors and theologians who wrestled with the meaning of Christ‐centered faithfulness for their time. They were advocates of social justice and human rights who resisted the temptation towards a secularizing two‐realms split that makes Christianity a private life religion; they defied contemporary laws and cultural norms, and they faced opposition to their work from many of their fellow Christians. We may learn from their prophetic witness for Christian faithfulness in our contexts by paying attention to their respective interpretations of the way of Jesus.     

Martin Luther King Jr. and Liberation Theology: James Cone,J. Deotis Roberts,and a Methodology of the Oppressed

Abstract: Martin Luther King's legacy as a Black, Baptist preacher and activist is widely known, but his influence in the public sphere has eclipsed his influence in Black Theology. Additionally, since the Black Power movement succeeded the Civil Rights movement, and thereby the Liberationist movement succeeded the Black Social Gospel movement, the foundations King laid became seamlessly integrated into the theology of James Cone and J. Deotis Roberts. Taking King's social analysis, his concern for crucified peoples, and grassroots activism, Cone and Roberts craft the school of Black Theology. Frederick Ware's book, Methodologies of Black Theology outlined the schools of Black Methodology, including the Black Hermeneutical School, which incorporates indigenous sources to inform theology. Walter Strickland II, building upon Ware, argues the Black Hermeneutical School has three schools of interpretive emphasis: Courthouse, Schoolhouse, and Church House. Cone's theology utilises the methodology of the Courthouse while Roberts utilises the methodology of the Church House. This paper argues that Martin Luther King Jr's activism and theology helped develop Cone and Roberts's Black Theological Method. Roberts carries King's legacy as a pastor-theologian, and Cone carries King's legacy as a social activist.     

马丁·路德·金的“两种法律”观

法有好坏、善恶的区分。换言之 ,法律有两种即公正的法律和非公正的法律。人们不仅有法律义务 ,也有道义责任 ,去服从公正的法律。同时 ,人们也有道义的责任不服从非公正的法律。因为 ,不公正的法律根本就算不上是法律。这是美国 2 0世纪著名黑人民权运动领袖马丁·路德·金为驳斥当局和其他方面对其为争取黑人与白人的平等权利而发动的抗议运动的诽谤和攻击 ,特别是所谓示威者不守法的指责 ,而于 196 3年在伯明翰市监狱中写下的《伯明翰狱中书简》里所表达的一个重要思想。该书简被公认为是五六十年代美国黑人民权运动乃至整个美国历史上最…     

Reclaiming Desire: Love Is Not Enough

How may desire be disrupted in a person's life and how may it be reclaimed in treatment? To what degree are the dynamics of therapeutic action predicated on the relational aspects of treatment versus time-honored understandings of the reconfiguration of dynamic forces within the psyche? These questions are considered in the context of a discussion of a detailed clinical case. The paper suggests that although much may be gained in the love and the “new outcome” experienced in treatment, an essential function of interpretation is to enable desire to be reclaimed from entrapment in relational demands and obligations from the past and within the treatment relationship. In this manner, analytic treatment mirrors a developmental a trajectory that begins in complex relational exchanges, but from which emerges—in the best of circumstances—an individual whose possession of his or her own mind and desire has derived from, and yet is independent of, the specific relational foundations in which desire was shaped.     

Critical Psychology: What It Is and What It Is Not

Critical psychology alerts us to the limitations of mainstream research in the discipline, and it promises to put 'social' issues on the agenda in the whole of psychology. A starting point of the stance of critical psychological research is that the claims that psychologists make about human beings often seem to vanish almost as quickly as they are discovered. People, a group or culture do not behave or think like the model would predict, and, more importantly, we find that our awareness, our reflection on a process described by a psychologist changes that process. It is in the nature of human nature to change, to change as different linguistic resources, social practices, and representations of the self become available, and for human nature to change itself as people reflect on who they are and who they may become. That means that any attempt to fix us in place must fail. But it will only fail in such a way that something productive emerges from it if we do something different, and one place to do something different is in psychology. We need to step back and look at the images of the self, mind and behaviour that psychologists have produced, the types of practices they engage in, and the power those practices, those 'technologies of the self' have to set limits on change. When we appreciate this, we can start to look at what psychologists might do instead as part of a genuinely critical approach.     

Feeling in Love Is Not Enough

Abstract

The purpose of this paper is to review recent findings in neuroscience for offering suggestions for further revisions of marriage education programs. Suggestions include paying more attention to the history of each partner; understanding the attachment styles of each partner; using both explicit and implicit learning; helping couples understand the role of emotions in rational decision making; promoting activation of the left hemisphere of the brain; focusing on process instead of content; increasing religious experiences and spirituality; the use of humor, absurdity and unordered material; and creating self-directed, technologically advanced modules that can be used as periodic checkups.     

论医学哲学是什么和不是什么

弄清医学哲学是什么和不是什么,是医学哲学学科建设的基本问题.医学哲学理论构架的逻辑起点是生命健康,基本结构是医学哲学的本体论、认识论、方法论、价值论和发展观以及一系列医学范畴."哲学理论+医学实例"不是医学哲学.医学哲学具备超验的思维方式、反思的学术精神、创新的学术风格、开放的学术视野,而临床经验总结、紧跟时局的宣传、时髦热闹的效果,从者众多的场面不是医学哲学.     

论医学哲学是什么和不是什么

弄清医学哲学是什么和不是什么,是医学哲学学科建设的基本问题。医学哲学理论构架的逻辑起点是生命健康,基本结构是医学哲学的本体论、认识论、方法论、价值论和发展观以及一系列医学范畴。“哲学理论 医学实例”不是医学哲学。医学哲学具备超验的思维方式、反思的学术精神、创新的学术风格、开放的学术视野,而临床经验总结、紧跟时局的宣传、时髦热闹的效果,从者众多的场面不是医学哲学。