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461.
Douglas A. Vakoch 《Theology & Science》2017,15(2):134-138
The fear of annihilation by an advanced civilization may not be limited to Earth, and it may help explain the silence of the cosmos. 相似文献
462.
Donald Capps 《Pastoral Psychology》2003,51(5):361-386
This article uses Erik H. Erikson's concept of acute identity confusion to provide a psychoanalytic explanation for why John Nash, the mathematical genius, experienced a mental breakdown at age thirty. Particular emphasis is given to the problem of intimacy, a central feature of identity confusion, especially as this manifested itself in bisexual confusion. Special note is taken of the traditional psychoanalytic emphasis on the regressive pull in cases of preschizophrenic illness, together with Erikson's own emphasis on commitment pressures and consequent psychosocial and psychosexual foreclosures. 相似文献
463.
Drawing chiefly on recent sources, in Part One I sketch an untraditional way of articulating what I claim to be central elements of traditional Catholic morality, treating it as based in virtues, focused on the recipients ("patients") of our attention and concern, and centered in certain person-to-person role-relationships. I show the limited and derivative places of "natural law," and therefore of sin, within that framework. I also sketch out some possible implications for medical ethics of this approach to moral theory, and briefly contrast these with the influential alternative offered by the "principlism" of Beauchamp and Childress. In Part Two, I turn to a Catholic understanding of the nature and meaning of human suffering, drawing especially on writings and addresses of the late Pope John Paul II. He reminds us that physical and mental suffering can provide an opportunity to share in Christ's salvific sacrifice, better to see the nature of our earthly vocation, and to reflect on the dependence that inheres in human existence. At various places, and especially in my conclusion, I suggest a few ways in which this can inform bioethical reflection on morally appropriate responses to those afflicted by physical or mental pain, disability, mental impairment, disease, illness, and poor health prospects. My general point is that mercy must be informed by appreciation of the person's dignity and status. Throughout, my approach is philosophical rather than theological. 相似文献
464.
Schlüssel A 《American journal of psychoanalysis》2005,65(4):381-403
The author attempts to apply the psychoanalytic concept of “prolonged adolescence” to two literary works, both of which are
embedded in England’s postwar social and political climate. The discussion of John Wain’s Hurry on Down ([1953] 1979) and John Osborne’s Look Back in Anger ([1956] 1989), by necessity, involves a look at those factors responsible for shaping the cultural “mood” in those days. However, the
author’s primary concern lies with how two particular (fictional) individuals, or antiheroes, deal with the frustration, which,
although generally felt among contemporary academia, in their cases seems to hide a much deeper layer of mental insecurity
and instability. In fact, we come to feel that the characters have not achieved a proper sense of identity (“self”) and are,
from the point of view of maturity, delayed and, hence, “unfitted” to cope adequately with the external world. Having long
achieved formal adulthood, they seem to have gotten “stuck” somewhere along the passage of growing up. Essential papers by
Sigmund Freud and his daughter Anna, as well as a very early paper on the topic by Siegfried Bernfeld, are, among others,
taken into account, as is the profound research done by Peter Blos on the subject in question. 相似文献
465.
Peter Harrison 《Zygon》2023,58(1):98-108
This article is a response to Josh Reeve's “A Defense of Science and Religion.” I begin with the disclaimer that this was not solely my project but a joint enterprise. A common commitment of participants was to make the disciplines of history and theology central to the discussion and explore what new possibilities follows for the field of science and religion. I then address Reeves's two central concerns: first that I am too dismissive of the categories “science” and “religion.” In fact I have not advocated dispensing with these categories, but have insisted than we employ them critically and with a sense of their history. The second concern is that my position on naturalism seems to place me perilously close to advocates of ID or scientific creationism. I deny this, but point out that more work needs to be done, beyond simply invoking methodological naturalism, to clarify the differences between naturalistic and theological approaches to the world. 相似文献
466.
Jacob Kruger 《International Journal of Children's Spirituality》2015,20(1):50-60
This article seeks to understand, in a speculative way, the relationship between a new generation and the one preceding it. After having identified two opposite extremes – the ‘continuity thesis’ and the ‘discontinuity thesis’ – the article appropriates the logic of gift exchange to map out a mediating position. The fact that the practice of gift exchange is susceptible to criticism is subsequently noted, and two major lines of philosophical criticism are considered and related to the continuity thesis and the discontinuity thesis, respectively. The article then makes use of the work done by John Milbank to show that a purified notion of gift exchange is possibly from the vantage point of Christian theology, and finally seeks to apply this notion to the relationship between generations. 相似文献
467.
Michael J. Crowe 《Zygon》2016,51(2):431-449
Astronomers of the first half of the nineteenth century viewed our solar system entirely differently from the way twentieth‐century astronomers viewed it. In the earlier period the dominant image was of a set of planets and moons, both of which kinds of bodies were inhabited by intelligent beings comparable to humans. By the early twentieth century, science had driven these beings from every planet in our system except the Earth, leaving our solar system (and perhaps others) as more or less desolate regions for the most part bereft of intelligent life. This essay traces this extinction and its relation to religious thought, noting the role played in it by Sir John Herschel and especially by William Whewell. The inverse square laws for gravitation, heat radiation, and light receive special attention, as does the question of the relevance of the Christian notions of a divine incarnation and redemption. 相似文献
468.
Giorgio Pini 《British Journal for the History of Philosophy》2016,24(4):769-779
In a recent book, Thomas Ward advances an original interpretation of Duns Scotus’s hylomorphism, which stresses the ability of the parts of certain kinds of composites to exist independently from each other and from the composite to which they belong. Ward argues that the notion of essential order plays a key role in accounting for the unity of those parts in a composite. In another book, Richard Cross gives a comprehensive treatment of Duns Scotus’s theory of cognition, which proposes an interesting but controversial interpretation of Duns Scotus as introducing a distinction between object and content and defending the view that the contents of intellectual cognitive acts are determined only by their internal structure. 相似文献
469.
Guy Longworth 《Philosophical explorations》2014,17(3):289-303
Are there distinctively second-personal thoughts? I clarify the question and present considerations in favour of a view on which some second-personal thoughts are distinctive. Specifically, I suggest that some second-personal thoughts are distinctive in also being first-personal thoughts. Thus, second-personal thinking provides a way of sharing another person's first-personal thoughts. 相似文献
470.
This article argues that the generally accepted term for the Protestant revolution of 1559–60 in Scotland, ‘The Scottish Reformation’, hides the remnant of a sectarian denominational historiography and should be abandoned. These events should be called ‘The Scottish Protestant Reformation’ while ‘The Scottish Reformation’ should be used for a ‘long reformation’ including Catholic and Protestant reform movements extending from the fifteenth to the seventeenth centuries. This terminological change represents a new way of understanding the Scottish Reformation as a long process in the Christian culture of Renaissance Scotland. It brings historical research in line with developments in other disciplines, which have uncovered a flourishing early Scottish Renaissance. Making Christianity the primary category in the religious history of this period, rather than the polemical binary ‘Catholic/Protestant’, enables a more balanced appraisal of the various religious and cultural movements in Scotland. 相似文献