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Stephen S. Bush 《The Journal of religious ethics》2012,40(3):551-555
In this reply to Kent Brintnall's response to my essay on Georges Bataille and the ethics of ecstasy, I explore two primary questions: whether instrumentalization is inherently violent and non‐instrumentalization is inherently non‐violent, and whether there is a way to intervene in the world that avoids both “apathetic disengagement” and domination. I endorse the view that instrumentalization can be good as well as bad, and I suggest that it is possible to strive to intervene in the world without striving to master it. I make reference to Sarah Coakley as a Christian theologian who advances particular practices that aim for non‐dominating intervention in theworld. 相似文献
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Bernadette Davantes Heckman Edwin B Fisher Barbara Monsees Michael Merbaum Stephen Ristvedt Connie Bishop 《Health psychology》2004,23(1):42-48
This study characterized women's concurrent and subsequent levels of emotional distress associated with a questionable mammogram screening and relationships between women's coping and psychosocial adjustment. State anxiety was assessed in 98 women 1 day after receiving a mammogram screening (Time 1), after notification of a questionable screening result that necessitated additional testing (Time 2), and after being informed of their breast-cancer-free status (Time 3). Key findings include (a) women reported a significant increase in anxiety following notification of the need to return for follow-up testing; (b) significant and positive associations were found between anxiety and behavioral approach, behavioral avoidance, cognitive approach, and cognitive avoidance coping in cross-sectional analyses; and (c) cognitive avoidance coping was a strong predictor of final levels of state anxiety in women. Findings suggest that cognitive avoidance coping plays an important role in reducing anxiety in women recalled to clarify an initially ambiguous screening procedure. 相似文献
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Stephen A. McKnight 《Zygon》2007,42(2):463-486
Francis Bacon often is depicted as a patriarch of modernity who promotes human rational action over faith in divine Providence and as a secular humanitarian who realized that improvement of the human condition depended on human action and not on God's saving acts in history. Bacon's New Atlantis is usually described as a “scientific utopia” because its ideal order, harmony, and prosperity are the result of the investigations of nature conducted by the members of Solomon's House. I challenge these characterizations by showing that Bacon's so‐called scientific utopianism is grounded in his religious convictions that his age was one of Providential intervention and that he was God's agent for an apocalyptic transformation of the human condition. I examine the centrality of these religious themes in two of his philosophical works, The Advancement of Learning and The Great Instauration, which are well known for setting out Bacon's critique of the state of learning and for presenting the principles of his epistemology. Analysis of The Advancement of Learning demonstrates Bacon's conviction that his reform of natural philosophy was part of a Providentially guided, twofold restoration of the knowledge of nature and the knowledge of God. Examination of The Great Instauration reveals that Bacon sees his age as one of apocalyptic transformation of the human condition that restores humanity to a prelapsarian state. Analysis of the New Atlantis shows that utopian perfection can be achieved only through a combination of right religion and the proper study of nature. Moreover, when the “scientific” work of Solomon's House is recontextualized within the religious themes of salvation and deliverance that permeate the New Atlantis, the full scope of Bacon's “scientific utopianism” can be seen, and this project is not the one usually portrayed in scholarly treatments. Bacon's program for rehabilitating humanity and its relation to nature is not a secular, scientific advance through which humanity gains dominion over nature and mastery of its own destiny but rather one guided by divine Providence and achieved through pious human effort. 相似文献