Zhuangzi’s philosophy of thing

It is usually believed that the concept of ‘qiwu 齊物’ in the Zhuangzi means ‘equalizing things’. This reading of the Zhuangzi, however, presupposes that things are originally separated and exist independently. The equality of things is just a mental construct in a specific state of mind. In this paper, we will argue that this reading does not stand; what Zhuangzi does in the ‘Qiwulun 齊物論’is to examine how myriad things are created from the original oneness. According to Zhuangzi’s philosophy of thing, things are created by objectification through fact and value imposing. Oneness is therefore not a mere perspective but the condition for things being objectified. This understanding of the things’ being is comparable to Heidegger’s classification of thing and equipment, but it differs from Heidegger by its special implication on the Daoist liberation.     

The Rod of Discipline: Masochism, Sadism, and the Judeo-Christian Religion

Within the Judeo-Christian tradition, the scenario where a person, often a child, is being beaten by a parent, an authority figure, or even God, is often found. This essay searches for an explanation for this phenomenon by combining Sigmund Freud's thoughts on the masochism of the Oedipus complex and Martin Bergmann's belief that Western religion was impacted by the sadism of the Laius and Jocasta Complexes. The paper argues that, within the section of the Judeo-Christian tradition that sanctions the physical abuse of children, sadism and masochism find the perfect marriage.     

From Maclean's Triune Brain Concept to the Conflict Systems Neurobehavioral Model: The Subjective Basis of Moral and Spiritual Consciousness

This paper builds upon a critically clarified statement of the triune brain concept to set out the conflict systems neurobehavioral model. The model defines the reciprocal algorithms (rules of procedure) of behavior from evolved brain structure. The algorithms are driven by subjectively experienced behavioral tension as the self-preservational programming, common to our ancestral vertebrates, frequently tugs and pulls against the affectional program-ming of our mammalian legacy. The yoking ( zygon ) of the dual algorithmic dynamic accounts for the emergence of moral and spiritual consciousness as manifested in the universal norm of reciprocity and in the work of such thinkersas Martin Buber and Paul Tillich.     

Heidegger on Luther on Paul

Abstract : When it comes to how Heidegger understands theology, Martin Luther was instrumental in his early formulations. Heidegger's interpretation of Luther leads him to descry theology as a discipline best left unfettered by metaphysics and this attitude is carried right through Heidegger's career. By explicating Luther's influence upon Heidegger's early Freiburg lectures from 1919‐1923, we can raise important questions about the nuanced way Heidegger construes Luther's theology in the hopes of inspiring key insights for Luther's appropriation in current post‐Heideggerian theology.     

Pragmatic,Existentialist and Phenomenological Interpretations of Marxism

In his book, Hermeneutics and Reflection (2013), Friedrich-Wilhelm von Herrmann outlines what he sees as the fundamental differences between Edmund Husserl’s “theoretical” phenomenology and Martin Heidegger’s “a-theoretical” phenomenology, which he frames in terms of the distinction between “reflective observation” and “hermeneutic understanding”. In this paper, I will clarify the sense of these terms in order to elucidate some of the crucial similarities and differences between Husserl and Heidegger. Against von Herrmann’s characterization of the Husserlian project, I argue that we should not consider these differences in terms of “reflection”, since this runs the risk of misconstruing Husserlian phenomenology with the philosophical tradition he was striving against. Taken together, by way of a close reading of von Herrmann, the following discussion will serve as a brief sketch of the early Heidegger’s turn away from Husserlian phenomenology and toward his own hermeneutic phenomenology.     

Awakening from Descartes' nightmare: On the love of ambiguity in phenomenological approaches to education

This paper is an exploration of the Cartesian paradigms of clarity and univocity and how these inform contemporary educational theory and practice. Phenomenology is discussed as a way of disrupting Descartes' visions of clarity and distinctness as paradigms of knowledge and as a return of inquiry to life as it is actually lived. Analogical discourse is examined as a way of giving a voice to this sort of inquiry. Heidegger's notions of inquiry as obedience and thanksgiving are discussed.     

Advocacy,Political Participation,and Citizenship: Lutheran Contributions to Public Theology1

Abstract : Martin Luther never developed a political theory, but his theology does inform the way Christians live in society, making it both public and political. Luther's “two kingdom theory” often has been misinterpreted to justify passivity and obedience toward civil authorities. Under closer examination, however, his theology applies to the everyday practices of politics, economics, and religious affairs. In the context of nation‐building, a Lutheran theology fosters citizenship not only as individual rights and responsibilities, but as active participation in civil society.     

Luther,learning, and the liberal arts

The learning goals of a well‐designed course in the liberal arts include not only the imparting of knowledge but also the development of critical thinking and disciplinary expertise. A class on Luther can help students acquire those intellectual skills associated with the discipline of history and the liberal arts more generally as they consider broader questions about institutional religion, spirituality, moral choices, and human agency. Current scholarship on how people learn highlights the importance of adequate mental frameworks for the acquisition, retention, and retrieval of new ideas and information. This scholarship underlies the choice of specific strategies used to teach about Luther and the Reformation. Assignments provide “scaffolding,” which begins with modeling and then moves from simpler to more complex assignments. Students practice the specific intellectual skills of critical reading and textual analysis over the course of the semester.     

Luther's Heidelberg Disputation and identity formation

Luther's famous Ninety‐five Theses overshadowed his twenty‐eight theses of the Heidelberg Disputation. This is regrettable insofar as Luther broke in Heidelberg with the traditional scholastic method and introduced for the first time publicly his influential theology of the cross. Luther's existential emphasis in this Disputation is particularly significant, because he answers here the big questions for us: Who am I really in the sight of God? What is my true identity in Christ? Luther radically exposes our self‐centeredness and calls us to look at the world, God, and ourselves through “suffering and the cross,” as only in this way will we be able to perceive clearly and “say what a thing is.” He encourages us to become theologians of the cross who have given up on themselves and discovered that “everything is already done.” Luther's passionate plea to put the cross of Christ at the center of our lives is a welcome reminder for us today, even five hundred years later, as we seek to find out who we are, who God is, and what God is accomplishing in and through us. Rescuing Luther's Heidelberg Disputation from oblivion is vital for the health of both church and academia today.