THE RELIGIOUS PRECONDITIONS FOR THE RACE CONCEPT IN MODERN SCIENCE

The view that science and religion are necessarily in conflict has increasingly lost favor among scholars who have sought more nuanced theoretical frameworks for evaluating the configurations of these two bodies of knowledge in modern life. This article situates, for the first time, the modern study of race into scholarly assessments on the relations between religion and science. I argue that the formation of the race concept in the minds of Western European and American scientists grew out of and remained indebted to Christian intellectual history. Religion was not subtracted from nor stood in conflict with constructions of race developed across the modern life and health sciences.     

Intimate Distance: Rethinking the Unthought God in Christianity

The work of the French philosopher Jean-Luc Nancy shares with the thinkers of the ‘theological turn in phenomenology’ the programmatic desire to place the ‘theological’, in the broad sense of rethinking the religious traditions in our secular time, back on the agenda of critical thought. Like those advocating a theological turn in phenomenology, Nancy’s deconstructive approach to philosophical analysis aims to develop a new sensibility for the other, for transcendence, conceptualized as the non-apparent in the realm of appearing phenomena. This is why Nancy launches a project looking for the ‘unthought’ and unexpected within the Christian traditions, called deconstruction of Christianity. However, the deconstructive approach to the non-apparent differs fundamentally from that of the thinkers of the turn (1) in its being non-apologetic and non-restorative with regard to religion, because it starts from a problematization of the—typically modern, that is romantic—desire to defend and protect what would be ‘lost’ and possibly to restore this, (2) in its focus on the complex difference-at-work (différance) between religion and secularism, a difference that can be termed entanglement and complicity between these two, (3) in its hypothesis that this entanglement is essentially one between (the meaning and experience of, the rituality around) presence and absence in modern culture, (4) in its conviction that the philosophy and history of culture must join, support, complete and maybe even turn around phenomenology when dealing with the difficult task of determining what exactly would be ‘left’ of the ‘theological’ in our time. In this article, both positions are compared and confronted further, leading to an account of Nancy’s re-readings of the Christian legacy (its theology, doctrine, art, rituals etc.), and ending in a more detailed, exemplary inquiry into the tension between distance and proximity, characteristic of the Christian God.

Decrypting ‘the Christian Thinking of the Flesh, Tacitly, the Caress, in a Word, the Christian Body’ in Le Toucher—Jean-Luc Nancy

This article responds to the question of the ‘implicit and presupposed theological turn of phenomenology’ by providing a close reading of Jacques Derrida’s Le Toucher—Jean-Luc Nancy (2000 French/2005 English translation), particularly concerning what Derrida alludes to as ‘the Christian thinking of the flesh’ in the French phenomenological tradition post-Husserl. In reading Derrida’s own text, the article identifies and then performs a ‘cryptonomy’ of references to the ‘Christian body,’ and of the ‘return of religion.’ The article also focuses on the more recent writings of Jean-Luc Nancy, especially Corpus (2000 French), concerning the body and its relationship to the concept of corporality (Leiblichkeit) from Husserl’s Ideas II.

Evangelicalism

Abstract : The evangelical ethos gives priority to grace over works and is shaped by its irrepressible missionary impulse; faith is existential rather than merely conceptual. The early roots of evangelicalism through the modern period are discussed, and put in context with other movements that grew out of the Reformation. The goal of Christian evangelizing is the creation of a person whose life bears witness to the authenticity of faith.     

Pluralism and Ambivalence in the Evolution of Morality

Much good work has been done on the evolution of human morality by focusing on how “selfish genes” can give rise to altruistic human beings. A richer research program is needed, however, to take into account the ambivalence of naturally evolved biopsychological motivators and the historical pluralism of human morality in religious systems. Such a program is described here. A first step is to distinguish the ultimate cause of natural selection from proximate causes that are the results of natural selection. Next, some proximate causes are suggested as possible conditions of biological and emotional valuing as well as of customary social morality and individual rational ethical thought. Finally, different moral perspectives of Confucianism, Hinduism, Buddhism, and Christianity are briefly presented in order to illustrate how one might inquire about the selection of a variety of biopsychological and cultural proximate causes that enable the evolution of a plurality of religious moral systems.     

C. S. Lewis and the Rejection of the Tao

When asking about the worldview and ethics behind such stories as The Chronicles of Narnia, readers should try to understand C.S. Lewis's work in light of the Tao or moral Natural Law. Even though our modern culture affirms a relativism in values, Lewis affirms a non-relativist universal ground for moral judgment. Lewis's theological work, Mere Christianity, provides the clue for this interpretation. Despite the apparent negativity or violence in even some of the most memorable scenes in the Chronicles, the underlying moral is hopeful and positive, reflecting a 'mere Christian' worldview.     

Religion in the 21st Century

Abstract :  The secular minded element of society is actually the minority. However, this minority are often the ones running our politics. Because of this, Christians, especially in Europe, seem to think it pertinent to ally with them. But Christians in the West—because they forget about being Christians and neglect the great majority of Christians in the less secular‐minded South—run the risk of enforcing the hate many Muslims have for the West. Like the Christians of the Southern Hemisphere, such Muslims are not and will most likely never be as secular minded as European "Christians" tend to be. An interdisciplinary research program at University of Copenhagen ( Religion in the 21^st Century ) hopes to address these crucial issues. As a research area of priority this initiative will contribute to a better understanding of the position of the 90 percent religious‐minded in relation to the 10 percent secular‐minded in the world today.     

As It Was in the Beginning: Death and Re-membrance and the Christian Intuition

The author argues that the psyche crafts an affective metaphor for death out of the separation drama of infancy. Emergence of self from the mother–infant dyad can accomplish cohesion of fragmentary unconscious mentation strong enough, following Winnicott, to make possible a belief in God. Through developmental synergy between female and male elements, a sense of participation in an eternal principle of being can be achieved, sustaining the ego against anxieties over disintegration, and death as its analog. Myths of the child god illuminate the equation of fragmentation with death of self. Christianity expresses how the cohered self can transcend fragmentation.     

Marital Therapy Caught Between Person and Public: Christian Traditions on Marriage

This article addresses a crisis in marital therapy caught between concern for individual well-being and marriage as a social institution. Marital therapy would be enriched by conversation with three models of marriage: Roman Catholic subsidiarity theory, Protestant covenant view, and liberation theology and corresponding languages of social goods, covenant, and mutual responsibility. The authors urge therapists to see marriage as private and social at the same time and to help couples explore the meaning of marital commitment, the connection between personal well-being and marriage's wider social goods, and the dynamics of shared power and radical mutuality in marriage.     

OAKESHOTT ON THE CHARACTER OF RELIGIOUS EXPERIENCE: NEED THERE BE A CONFLICT BETWEEN SCIENCE AND RELIGION?

Michael Oakeshott reflected on the character of religious experience in various writings throughout his life. In Experience and Its Modes (1933) he analyzed science as a distinctive “mode,” or account of experience as a whole, identifying those assumptions necessary for science to achieve its coherent account of experience in contrast to other modes of experience whose quests for coherence depend on different assumptions. Religious experience, he thought, was integral to the practical mode. The latter experiences the world as interminable tension between what is and what ought to be. The question, Is there a conflict between science and religion? is, in Oakeshott's approach, the question, Is there a conflict between the scientific mode of experience and the practical mode? Insofar as we tend to treat every question as a practical one, these questions seem to make sense. But Oakeshott's analysis leads to the view that scientific experience and religious experience are categorically different accounts of experience abstracted from the whole of experience. They are voices of experience that may speak to each other, but they are not ordered hierarchically. Nor can either absorb the other without insoluble contradictions.