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151.
James Campbell 《Metaphilosophy》2021,52(1):10-26
This paper begins with a memoir of the author’s interactions with Joseph Margolis that delineates both Margolis’s importance as a teacher and their disagreements on aspects of American philosophy. It then turns to Margolis’s discussions of pragmatism as a philosophical movement, with an emphasis on his understanding of John Dewey. The paper considers, third, Margolis’s account of the decline and rebirth of pragmatism, the latter process attributed largely to the work of Richard Rorty. The paper concludes with an examination of what it sees as Margolis’s most valuable work: his explorations of the nature of the self and of human society. 相似文献
152.
H. Paul Santmire 《Dialog》2018,57(1):18-22
Christians attuned to ecological and eco‐justice issues typically welcome the thought that they are called by God to protect and to serve nature, as well as to respond to the needs of the poor and the oppressed. Drawing on Martin Buber's I‐Thou and I‐It conceptuality and highlighting Jesus’ command about the lilies of the field, this article argues that Christians also are called to enter into an I‐Ens relationship with nature, that is, to behold or to contemplate, as well as to protect and to serve nature, as they continue to address ecojustice issues. 相似文献
153.
Philipp Schwind 《Canadian journal of philosophy》2018,48(2):292-311
It is a central tenet of ethical intuitionism as defended by W. D. Ross and others that moral theory should re?ect the convictions of mature moral agents. Hence, intuitionism is plausible to the extent that it corresponds to our well-considered moral judgments. After arguing for this claim, I discuss whether intuitionists o?er an empirically adequate account of our moral obligations. I do this by applying recent empirical research by John Mikhail that is based on the idea of a universal moral grammar to a number of claims implicit in W. D. Ross’s normative theory. I argue that the results at least partly vindicate intuitionism. 相似文献
154.
William David Hart 《The Journal of religious ethics》2018,46(1):173-180
In Prophecy without Contempt, Cathleen Kaveny argues that prevailing scholarly approaches to religious and public discourse misunderstand the actual complexity of moral rhetoric in America. She endeavors to provide a better account through study of the role the Puritan jeremiad has played. Kaveny then offers a normative case for deliberative public moral discourse and the limited exercise of prophetic denunciation. I argue that Kaveny's distinction between deliberation and prophetic denunciation is overdrawn. They are ideal types that elide other rhetorical forms. Moreover, both deliberative discourse and prophetic denunciation assume a social contract or shared tradition. Healthy moral discourse requires revolutionary rhetoric to interrogate and break traditions that are themselves morally compromised. 相似文献
155.
Tim Beaumont 《British Journal for the History of Philosophy》2018,26(3):452-474
Many contemporary scholars defend the position that J. S. Mill was a ‘eudaimonist’, in a sense implying that he was not an ‘experiential’ hedonist. One ‘activist’ argument for this interpretation rests on the claim that Mill’s core axiological uses of ‘pleasure’ in Utilitarianism should be understood to refer to worthy or pleasurable activities rather than mental states. This paper offers a three-stage rebuttal of the activist interpretation. Firstly, in the Analysis, the Examination and the Logic, Mill explicitly identifies pleasures and pains as mental states. Secondly, if we read Mill’s core axiological uses of ‘pleasure’ in Utilitarianism along activist lines, the text’s overall coherence and intelligibility becomes even more questionable than on the traditional experientialist reading. Finally, in his discussions of Plato, Mill seems to distance himself from the axiological view that non-hedonic features of mind or character have intrinsic value in their own right. In consequence, in the small number of cases in Utilitarianism in which Mill clearly speaks of ‘pleasures’ as activities, this is best construed as a derivative usage. 相似文献
156.
Carolyn Corretti 《Reformation & Renaissance Review》2016,18(3):197-215
This paper is based on research of the published records of Genevan Consistory cases from 1542 to 1555, a time of religious and social upheaval. The Consistory was a church and moral discipline body. This article highlights select marital conflict cases, demonstrating that many people used the Consistory as a forum in which to express their demands and complaints about their partners. In some instances, parties were successful in getting the Consistory to grant them divorces. Thus some Genevans fell short of the ideals of harmonious and permanent matrimony that their reformers proclaimed. The majority were told to remain in their problematic marital unions. This study sheds light on Reformation marriage theology and law, the successes and failures of the Genevan Consistory, the impact of the Protestant Reformation on the population, and gender relations in early-modern Europe. 相似文献
157.
Barry Lee 《Thought: A Journal of Philosophy》2016,5(3):185-189
McTaggart's argument against the reality of the A series (or some variation on that argument) poses a serious problem for the moving‐now block theory of time (MNBT). A defender of MNBT can respond along lines suggested by Broad: by denying that we should understand ‘e was present’ as saying that e is present at some past moment t. There is, however, a serious—plausibly defeating—objection to this type of response: it implicitly denies a non‐negotiable platitude about time. As a result, MNBT is not tenable. Growing block theories are also defeated by a similar objection. 相似文献
158.
Niels Henrik Gregersen 《Theology & Science》2013,11(4):455-468
AbstractThe article discusses points and perspectives offered by the four respondents to the R.J. Russell Fellow Lectures for 2013/14. Joshua M. Moritz and Ron Cole-Turner bring in new material from biblical and patristic traditions relevant for the proposal of deep incarnation. How does the concept of deep incarnation fare in relation to tradition and science? Ted Peters and Daniel J. Peterson raise questions about the compatibility between a compatibilist view of divine action and creaturely freedom on the one hand, and ideas of kenosis on the other. Which models of kenosis models are workable, and which forms of compatibilism? 相似文献
159.
Virginia Burrus 《文化与宗教》2013,14(2):163-177
John Henry Newman's early nineteenth‐century monograph The Arians of the Fourth Century iterates and intensifies the anti‐Jewish rhetoric already conveyed by the Nicene trinitarian theology inaugurated by Athanasius of Alexandria in the fourth century. Invoking philosopher Judith Butler's analysis of the performative power of ‘hate speech’ not only to injure, but also to interpellate subjects who may be heard to ‘talk back’, the present article seeks to surface the subversive potentialities contained not only within Newman's text (read in its immediate historical context), but also within trinitarian discourse more generally. Zenobia, third‐century ruler of Palmyra, reviled by Newman as both a ‘Judaizer’ and an ancestor of ‘Arianism’ (i.e. anti‐trinitarian theology), serves in this article (as in Newman's text) as the privileged figure for an interpellated subject, at once ‘Jewish’ and ‘feminine’ (thus seductively ‘oriental'), that may be heard to give voice to the ‘insurrectionary’ counter‐speech harbored within the very discourse of Christian orthodoxy that seeks to suppress it. 相似文献
160.
José Antonio Díaz Rojo 《文化与宗教》2013,14(4):327-343
The objective of this paper is to make a rhetorical analysis of the op-ed entitled ‘Finding design in nature’ by Cardinal Christoph Schönborn, Archbishop of Vienna, published by The New York Times in 2005, three months after the death of John Paul II. In this essay, the Cardinal states that it is an error to affirm that Catholic doctrine is compatible with the ‘neo-Darwinist’ theory of evolution and that the Roman Catholic Church accepts that theory. For the Archbishop, the origin of this error lies in the abuses committed in the interpretation of John Paul's 1996 speech in which the Pope declared that evolution was more than a hypothesis and took a more favourable stance towards evolutionary theory than his predecessors. In his article, the Cardinal describes that papal message as ‘vague and unimportant’. We interpret Cardinal Schönborn's position as a personal rhetorical change with respect to John Paul II's 1996 speech. In our view, the Archbishop directs his criticism against evolutionary theory not only because of its scientific theories (not rejected by Church Magisterium) but also for being potentially dangerous in its use by certain authors as a scientific argument in support of their atheism. 相似文献