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171.
172.
《Islam & Christian-Muslim Relations》2012,23(1):79-93
Relations between Muslims and Christians in Syria are as heterogeneous and complex as the country itself. They differ from region to region, from city to city and from village to village. They are also linked to class and urban–rural divisions. It can be argued that it is meaningless to try to categorize relationships between Christians and Muslims in Syria in terms of ‘Christian’ and ‘Muslim’. It is a country where all citizens are constitutionally equal before the law and where the co-existence of Christians and Muslims is lauded officially and – generally speaking – among citizens at large in everyday life. But in personal status law Muslims and Christians are firmly categorized, and there is no escape from the way law divides and categorizes individuals. In these categorizations and in the practice of law, gender is crucial. In this article the complexity and fluidity of relations between Christians and Muslims in Syria is explored, as well as the plurilegal Syrian personal status law, which is based on a mandatory religious affiliation. The article shows how gender and religion interact to create an ambiguous situation of ‘same but different’ for Syria's Christian citizens. 相似文献
173.
Edmund N. Santurri 《The Journal of religious ethics》2013,41(3):541-547
The author notes an unclarity in David Novak's defense of Reinhold Niebuhr against Stanley Hauerwas's critique and identifies some issues left unsettled in the exchange between Novak and Hauerwas over Niebuhr's ethics. Specifically, the author proposes that the Barthian‐Hauerwasian communitarian rejection of Niebuhrian natural theology and natural law ignores the historical abuse of biblical theology in the German Christian response to the Nazis, fails to account for the fact of general moral revulsion against Nazism, and flirts itself with a conventionalist form of nihilism. 相似文献
174.
175.
Jesse Couenhoven 《The Journal of religious ethics》2002,30(2):181-205
This essay is an attempt to understand the significance of Barth's redefinition of the law/gospel rubric for political theology. Barth's thought is exposited at length, and illumined by comparison with Luther and Calvin. Luther emphasizes the distance between gospel and the law, distinguishing between serving God in the secular regiment, and serving Christ in the spiritual regiment. He thereby challenges the improper relation of state and church, but does so in a manner that can lead to a passive dualism. Calvin holds that preaching the law to the state includes preaching the gospel; thus, the church has a positive vision against which it can evaluate the state's service to God in Christ. This leads, however, to the danger of a 'clerical guardianship' of the state.
Barth finds a positive connection between the two governments in the fact that both communities are based in Christ, in whom the gospel is their law. This grounds his high view of the state as predecessor to the heavenly kingdom, as well as a prophetic mission of the church to the state. This does not lead to a new Christendom, however, first, because Barth hopes not for a kingdom wrought by human hands, but for the Theocracy of God, and second, because Barth sees the fallen reality of both church and state, the state pagan and violent, and the church a poor witness. In the end, though Barth makes a strong case for supporting theological critique of the state, while avoiding Constantinianism, he is unable to solve the problem of how to connect the gospel and the law in the civil community. 相似文献
Barth finds a positive connection between the two governments in the fact that both communities are based in Christ, in whom the gospel is their law. This grounds his high view of the state as predecessor to the heavenly kingdom, as well as a prophetic mission of the church to the state. This does not lead to a new Christendom, however, first, because Barth hopes not for a kingdom wrought by human hands, but for the Theocracy of God, and second, because Barth sees the fallen reality of both church and state, the state pagan and violent, and the church a poor witness. In the end, though Barth makes a strong case for supporting theological critique of the state, while avoiding Constantinianism, he is unable to solve the problem of how to connect the gospel and the law in the civil community. 相似文献
176.
177.
The Aotearoa/New Zealand Adoption Act 1955 legislated and governed adoption practices from 1955 to 1985. Through an exploration of the historical, cultural and social assumptions underlying the Adoption Act 1955, this article questions how the social power relations complicit with adoption legislation and policy produce and reproduce subject positions for adoptees. In‐depth narrative interviews were conducted with 12 adoptees from throughout Aotearoa/New Zealand. The researchers found the legal constitution of adoptees produces them as legitimate; however, they remain ‘other’ through dominant discourses of heteronormative blood kinship that reiterates their illegitimacy. The legal fiction of their legitimacy as if born to failed to secure them space within normative narratives of kinship and compromised adoptees' ability to take up responsibility as neoliberal citizens. Current New Zealand debate on adoption fails to take account of the experience of adoptees, focusing instead on the rights of married couples, including same‐sex couples, to continue practices of adoption. Our analysis informs the critical importance of listening to how adoptees experience repeated exclusions and enduring loss represented by the metaphor of no‐man's land. Copyright © 2015 John Wiley & Sons, Ltd. 相似文献
178.
Despite the fact that bicycle helmet use protects against head injuries, helmet use rate is still low even in countries with high concern for traffic safety. Earlier research shows that helmet use declines with age and that helmet use is low especially among teenagers. The aim of the present study was to investigate barriers and facilitators of helmet use among primary and secondary school pupils and their parents. Identical surveys were conducted among school children (n = 235) and their parents (n = 106). Children’s and adults’ responses concerning cycling, helmet use, helmet ownership, risk assessment and barriers and facilitators were compared and separate regression analyses conducted. Helmet use rate was lower among pupils than adults and they scored higher in most of the barrier items. The results of regression analyses showed that among children, age, gender, barriers and facilitators predicted helmet use while among adults only frequency of cycling and barriers were related to helmet use. Among children, the strongest correlates of not using a helmet were the belief of not needing a helmet and wish to use a cap or a hat instead. Having a helmet wearing as a habit and feeling safer were the strongest correlates of using helmet. Among adults, the strongest correlates of not using a helmet were “helmet looks ridiculous”, “just going to short trip” and riding close to home while the strongest correlate of using a helmet was the habit of helmet use. It was concluded that targeting the barriers in helmet wearing campaigns might work better both among children and adults than emphasising the benefits at least among Norwegian child and adult cyclists. 相似文献
179.
Peter R. Killeen 《Journal of the experimental analysis of behavior》2015,104(1):74-92
The generalized matching law (GML) is reconstructed as a logistic regression equation that privileges no particular value of the sensitivity parameter, a. That value will often approach 1 due to the feedback that drives switching that is intrinsic to most concurrent schedules. A model of that feedback reproduced some features of concurrent data. The GML is a law only in the strained sense that any equation that maps data is a law. The machine under the hood of matching is in all likelihood the very law that was displaced by the Matching Law. It is now time to return the Law of Effect to centrality in our science. 相似文献
180.
Lisa Sowle Cahill 《The Journal of religious ethics》2015,43(2):193-217
While Roman Catholic feminist ethicists typically endorse moral realism and crosscultural standards of justice, they also have been influenced by the postmodern interrogation of abstract reason and moral universalism. As theologians writing after the Second Vatican Council, they are increasingly sensitive to the communal and ecclesial dimensions of morality and of Christian ethics, and to the integral relation of Christian faith and ethics. This essay will consider two approaches to Catholic feminist ethics that differ in the relative weight they give to constructive work for social justice (realist gender justice ethics), or to the grounding of ethics in prayer and mysticism (postmodern gendered faith ethics). Using critical feminist reappropriations of the theology and ethics of Aquinas as examples, this essay will argue that the two approaches are overlapping and interdependent. 相似文献