Introspective acquaintance: An integration account

In this paper, I develop a new version of the acquaintance view of the nature of introspection of phenomenal states. On the acquaintance view, when one introspects a current phenomenal state of one's, one bears to it the relation of introspective acquaintance. Extant versions of the acquaintance view neglect what I call the phenomenal modification problem. The problem, articulated by Franz Brentano in his Psychology from an Empirical Standpoint, is that drawing introspective attention to one's current conscious experience may modify its phenomenology. Failing to take phenomenal modification into account affects the adequacy of extant versions of the acquaintance view. The purpose of this paper is to develop a better version, the integration account, that meets the phenomenal modification challenge while preserving the merits of other versions.     

Visual Theologies and Material Form

This article offers a reading of a feature of John Calvin's theology that has received little attention – the role of visuality in his writings on the sacraments as developed between the years of 1536 and 1561. As an intervention into longstanding debates over the legacy of his sacramental theology, I argue that Calvin's use of visual categories to describe the sacramental event is best understood in terms of what I will call the ‘apoiconic’: a vision of divinity had through visual negation. I suggest that for Calvin the sacramental elements signal a divine absence that, in turn, redirects the gaze upward to Christ, whose spiritual presence constitutes the sacraments' substance. To make this argument, I trace the trinitarian dynamics of this ‘apoiconic vision’, where the Spirit unveils the living Christ by illumining the eyes of faith to comprehend the power of God that dwells therein. I close by reflecting on ‘apoiconicity’ as a strategy for moving beyond anxieties over materiality's idolatrous entanglements and for developing a sacramental theology that is cosmic in scope.     

Maurice Merleau-Ponty and Rudolf Laban -- An Interactive Appropriation of Parallels and Resonances

In this paper, we propose an examination of the shared connections between the French philosopher, Maurice Merleau-Ponty and the Austro-Hungarian movement theorist, Rudolf Laban.In many ways Merleau-Ponty's philosophy demonstrates a synthesis of the best in existen-tialism and phenomenology. In like manner, Rudolf Laban was a synthesizer of experiences and theories of movement.we propose to examine the parallels and resonances of their theory within the forum of a hypothetical, collegial conversation. This dialogue will be prefaced by an historical contextualization of their work and an explanation of the appropriate reading sensibility with which to enter our interpretation of their text. In this way, we hope to reveal (a) possible parallels and resonances between their theories concerning the body in perception and movement, and (b) possible connections between phenomenology and movement education.     

A Nonmonotonic Modal Formalization of the Logic of Acceptance and Rejection

The problems we deal with concern reasoning about incomplete knowledge. Knowledge is understood as ability of an ideal rational agent to make decisions about pieces of information. The formalisms we are particularly interested in are Moore's autoepistemic logic (AEL) and its variant, the logic of acceptance and rejection (AEL2). It is well-known that AEL may be seen as the nonmonotonic KD45 modal logic. The aim is to give an appropriate modal formalization for AEL2.     

Clinical pragmatism: a method of moral problem solving

This paper presents a method of moral problem solving in clinical practice that is inspired by the philosophy of John Dewey. This method, called "clinical pragmatism," integrates clinical and ethical decision making. Clinical pragmatism focuses on the interpersonal processes of assessment and consensus formation as well as the ethical analysis of relevant moral considerations. The steps in this method are delineated and then illustrated through a detailed case study. The implications of clinical pragmatism for the use of principles in moral problem solving are discussed.     

The Question of God in an Age of Science: Constructions of Reality and Ultimate Reality in Theology and Science

Both science and theology have lately faced a crisis of authority. Their shared realization of the extent to which knowledge is underdetermined by the data and socially constructed provides a kind of common ground for reconsideration of their respective methods of inquiry as well as of the status of the claims they have warrant to make. Both fields are now consciously and critically employing a models approach. This article proposes criteria for assessing models and applies the criteria to one model from each field. The model of understanding evolution as a struggle for existence is considered from the field of science, and the traditional model for understanding the God-world relation as that of a king's relation to his kingdom is considered from the field of theology. Each of these models is evaluated with respect to its credibility, religious viability, and moral adequacy. In each case an alternative analogy is proposed and argued for.     

Defiant spirituality: Care traditions in the black churches

Conclusion I have tried to demonstrate that black church defiant spirituality is a complex, multi-dimensional phenomenon. In essence it represents the quest of exiled African peoples to experience ontological harmony with God and all of creation. In the context of a racist society, it has adapted itself to the exigencies of survival and gradual liberation. Specifically, it has sought to reconstruct reality by religiously affirming God's sovereignty over the just and unjust. Also, it has negated black invisibility, subverted political anemia, and now struggles to resist and conquer an encroaching spiritual despair in post-industrial society.I have identified three basic treasures which the black church may offer to other cultures, namely, that care and discipline are the responsibility of every Christian, that authentic Christian worship nurtures commitments to individual and social transformation and it offers a full sensory experience. I close with words from one of America's greatest twentieth century poets, Langston Hughes (1974)—entitled Mother to Son: Well, son, I'll tell you: Life for me ain't been no crystal stair. It's had tacks in it, And splinters, And boards torn up, And places with no carpet on the floor—Bare. But all the time I'se been a-climbin' on, And reachra' landin's, And turnin' corners, And sometimes goin' in the dark Where there ain't been no light. So boy, don't you turn back. Don't you set down on the steps 'Cause you finds it's kinder hard. Don't you fall now —For I'se still goin', honey, I'se still climbin', And life for me ain't been no crystal stair. (p. 187)     

Youth at Risk: Another Point of View

In this rejoinder to Tidwell and Corona Garrett (1994), the authors discuss three important aspects of the term at risk that help to clarify its meaning.