THE STRUCTURE OF JUSTIFICATION IN POLITICAL CONSTRUCTIVISM

Abstract: In this article the author develops the view, held by some, that political constructivism is best interpreted as a pragmatic enterprise aiming to solve political problems. He argues that this interpretation's structure of justification is best conceived in terms of two separate investigations—one develops a normative solution to a particular political problem by working up into a coherent whole certain moral conceptions of persons and society; and the other is an empirically based analysis of the political problem. The author argues that the empirically based analysis can generate criteria for assessing whether the normative theory successfully works out a solution, thereby developing a functionalist structure of justification. He further argues that this interpretation overcomes a longstanding criticism of constructivism, namely, that the use of substantive moral concepts in the hypothetical choice procedure biases the defense of principles in a particular direction and therefore begs important philosophical questions.     

Poverty and Wealth in the Orthodox Spirituality (with special reference to St. John Chrysostom)

Abstract : This essay deals with the right relation we should have to material wealth in modern society, a society often marked by rank consumerism. Material goods are given to humans only to be managed for the benefit of all people, regardless of faith or race. This ethical stance does not attack or seek to abolish the right to private property, but restores it to its proper place. Specifically, patristic spirituality, such as that articulated by St. John Chrysostom, does not invalidate the principle of individual ownership, but corrects it, meaning that, while owners are owners in relation to the poor, they are only managers of wealth in relation to God.     

‘Doctrina Deo vivendi’: William Ames,the Nature and Sources of His Voluntarism

ABSTRACT

To establish his vision of theology as the doctrine of ‘living to God,’ William Ames, the English puritan theologian exiled in The Netherlands, strongly emphasized the will as the seat of faith. This prominence has often been interpreted as an extreme version of voluntarism eliminating the intellective elements altogether and regarded as something outside mainstream, Reformed orthodoxy. However, when analysed through the distinction between habit and action, it will be clear that Ames’s emphatic statements on the will reflect his concern for the singularity of virtue, and that he did assign some roles to the intellect in terms of the action of faith. Therefore, the difference over the question of the seat of faith is highly technical in nature and should not be exaggerated. Ames argued for the priority of the will over the intellect by drawing from Scotist sources, which was compatible with the Thomistic idea of premotion.     

HISTORICISM IN PRAGMATISM: LESSONS IN HISTORIOGRAPHY AND PHILOSOPHY

Abstract: Pragmatism involves simultaneous commitments to modes of inquiry that are philosophical and historical. This article begins by demonstrating this point as it is evidenced in the historicist pragmatisms of William James and John Dewey. Having shown that pragmatism focuses philosophical attention on concrete historical processes, the article turns to a discussion of the specific historiographical commitments consistent with this focus. This focus here is on a pragmatist version of historical inquiry in terms of the central historiographical categories of the object of historical inquiry and mode of historical periodization. After describing the basic historiographical consequences of pragmatism's historicism, the article moves to a discussion of the philosophical results of this historicism. The focus here is on the role that historical inquiry can play in the general philosophical perspective of pragmatism as well as on some recent texts that exemplify the dual pragmatist commitment to philosophy and history.     

ON JOHN RAWLS'S A BRIEF INQUIRY INTO THE MEANING OF SIN AND FAITH

This essay challenges the view that John Rawls's recently published undergraduate thesis A Brief Inquiry into the Meaning of Sin and Faith provides little help in understanding his mature work. Two crucial strands of Rawls's Theory of Justice are its critique of teleology and its claims about our moral nature and its expression. These strands are brought together in a set of arguments late in Theory which are important but have attracted little sustained attention. I argue that the target of Rawls's undergraduate thesis is a form of Christianity which rests on assumptions Rawls later came to think were fundamental to teleological views, and that the thesis defends an alternative form of religiosity that anticipates what Rawls says in Theory about the expression of our nature. Those sections of Theory also provide resources Rawls could have used to respond to a number of prominent and recurrent criticisms of his account of moral motivation. Seeing the continuities between Brief Inquiry and Theory of Justice shows how long Rawls wrestled with problems he took up in the neglected sections of Theory and thereby shows their importance to Rawls's thought.     

CONSTRUCTING A THEOLOGY OF EVOLUTION: BUILDING ON JOHN HAUGHT

The construction of a distinctively Christian “theology of evolution” or “theistic evolution” requires the incorporation of the science of evolutionary biology while building a more comprehensive worldview within which all things are understood in relation to our creating and redeeming God. In the form of theses, this article brings four support pillars to the constructive work: (1) orienting evolutionary history to the God of grace; (2) affirming purpose for nature even if we cannot see purpose in nature; (3) employing the theology of the cross to discern divine compassion in the natural world; and (4) relying on the divine promise of new creation. Among other things, John Haught's blueprint has located the pedestals on which these pillars will stand. For this groundwork, Haught deserves thanks.