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241.
Michael Ruse 《Zygon》2002,37(2):457-460
My critics make serious and sensible points, all of which are undoubtedly true but not all of which I feel that I can accept. 相似文献
242.
Svend Andersen 《Ethical Theory and Moral Practice》2001,4(4):349-364
The article deals with the relationship between theological ethics and moral philosophy. The former is seen as a theoretical reflection on Christian ethics, the latter as one on secular ethics. The main questions asked are: (1) Is there one and only one pre-theoretical knowledge about acting rightly? (2) Does philosophy provide us with the theoretical framework for understanding both Christian and secular ethics? Both questions are answered in the negative. In the course of argument, four positions are presented: theological ‘unificationism’, philosophical ‘unificationism’, theological ‘separationism’ and Lutheran ‘dualism’. It is argued that the latter position is most convincing. It is dual in the sense of being both a theory of Christian ethics and of including a recognition of natural law. Hence, it unites a particularistic and a universalistic point of view. In the last section a reformulation of the Lutheran position is attempted in making use of the ethical theory of Knud E. Løgstrup's The Ethical Demand. 相似文献
243.
Richard J. Bernstein 《The Journal of religious ethics》2009,37(2):221-241
This paper focuses on two key issues in Nicholas Wolterstorff's Justice: Rights and Wrongs . It argues that Wolterstorff's theistic grounding of inherent rights is not successful. It also argues that Wolterstorff does not provide adequate criteria for determining what exactly these natural inherent rights are or criteria that can help us to evaluate competing and contradictory claims about these rights. However, most of Wolterstorff's book is not concerned with the theistic grounding of inherent rights. Instead, it is devoted to a detailed and rigorous articulation of the meaning and defense of a theory of justice as consisting of inherent rights and with showing why this theory of justice is superior to the alternative right order theories that Wolterstorff criticizes. The paper concludes that these accomplishments are not diminished even if Wolterstorff has failed to provide us with a satisfactory theistic grounding of his theory. 相似文献
244.
by Ann Taves 《Zygon》2009,44(1):9-17
There is a kinship between Owen Flanagan's The Really Hard Problem and William James's The Varieties of Religious Experience that not only can help us to understand Flanagan's book but also can help scholars, particularly scholars of religion, to be attentive to an important development in the realm of the \"spiritual but not religious.\" Specifically, Flanagan's book continues a tradition in philosophy, exemplified by James, that addresses questions of religious or spiritual meaning in terms accessible to a broad audience outside the context of organized religions. Both James and Flanagan are concerned to refute the popular perception that the sciences of the mind pose a threat to meaning and particularly to meaningful processes of human growth and transformation. Where James used the subconscious to bridge between science and religion and persuade his readers of the reality of the More, Flanagan uses a scientifically grounded understanding of transcendence to enchant his readers into believing in Less. Although I think that Flanagan's attempt to link the psychological and sociocultural levels of analysis via the concept of transcendence is scientifically premature, his attempt at a naturalistic spirituality raises questions of definition that scholars of religion need to take seriously. 相似文献
245.
Lang R O'Reilly M Machalicek W Lancioni G Rispoli M Chan JM 《Journal of applied behavior analysis》2008,41(3):441-445
A preliminary evaluation of the correspondence between functional analysis outcomes across settings was conducted with 2 children who had been diagnosed with autism and who engaged in challenging behavior. Differences across settings (a therapy room and a classroom) were demonstrated in ABAB reversal designs. Three potential patterns of results that may occur when comparing functional analyses across environments are described, and one possible explanation for the occurrence of discrepancies between environments (differing learning histories within separate environments) is offered. 相似文献
246.
Stephen A. McKnight 《Zygon》2007,42(2):463-486
Francis Bacon often is depicted as a patriarch of modernity who promotes human rational action over faith in divine Providence and as a secular humanitarian who realized that improvement of the human condition depended on human action and not on God's saving acts in history. Bacon's New Atlantis is usually described as a “scientific utopia” because its ideal order, harmony, and prosperity are the result of the investigations of nature conducted by the members of Solomon's House. I challenge these characterizations by showing that Bacon's so‐called scientific utopianism is grounded in his religious convictions that his age was one of Providential intervention and that he was God's agent for an apocalyptic transformation of the human condition. I examine the centrality of these religious themes in two of his philosophical works, The Advancement of Learning and The Great Instauration, which are well known for setting out Bacon's critique of the state of learning and for presenting the principles of his epistemology. Analysis of The Advancement of Learning demonstrates Bacon's conviction that his reform of natural philosophy was part of a Providentially guided, twofold restoration of the knowledge of nature and the knowledge of God. Examination of The Great Instauration reveals that Bacon sees his age as one of apocalyptic transformation of the human condition that restores humanity to a prelapsarian state. Analysis of the New Atlantis shows that utopian perfection can be achieved only through a combination of right religion and the proper study of nature. Moreover, when the “scientific” work of Solomon's House is recontextualized within the religious themes of salvation and deliverance that permeate the New Atlantis, the full scope of Bacon's “scientific utopianism” can be seen, and this project is not the one usually portrayed in scholarly treatments. Bacon's program for rehabilitating humanity and its relation to nature is not a secular, scientific advance through which humanity gains dominion over nature and mastery of its own destiny but rather one guided by divine Providence and achieved through pious human effort. 相似文献
247.
TRANSCENDENTALISM OR EMPIRICISM? A DISCUSSION OF A PROBLEM RAISED IN E. O. WILSON'S BOOK CONSILIENCE
Rudolf Brun 《Zygon》2005,40(3):769-778
Abstract. E. O. Wilson writes that the “choice between transcendentalism and empiricism” is this century's “version of the struggle for men's soul” (1998, 240). The transcendentalist argues for theism—that there is a God, a creator of the world. The empiricist instead makes the point that the notion of God, including morality and ethics, are adaptive structures of human evolution. Before entering the debate of the transcendentalist/empiricist controversy I analyze how things exist and suggest that all that is exists as united diversity, as identity in difference. I argue that oneness by itself is intangible because wholes are concrete only through their tangible parts. I briefly discuss this understanding of existence in the realm of art to show that transcendence and immanence are not mutually exclusive but constitute each other. I conclude that existence, the hypostasis of unity in diversity, might be seen as a gift from absolute existence. In this view, the world might reveal itself as a gift that reflects the trinitarian existence of the Giver. 相似文献
248.
Sjoerd L. Bonting 《Zygon》2008,43(1):227-234
The title question was raised by Philip Hefner in an editorial in the March 2007 issue of Zygon, and answered in various ways in sixteen guest editorials in the June, September, and December 2007 issues. In this article, after defining some pertinent concepts, I comment on these essays. I review critical statements made by the guest editorialists and survey their proposals for further dialogue topics. I conclude with my own views on the future of the dialogue and the role of Zygon therein. 相似文献
249.
Jaime Szpilka 《The International journal of psycho-analysis》2002,83(5):1037-1049
The author attempts to establish a framework for understanding the contribution of psychoanalysis to ethics through examining the work of certain philosophers, especially Kant. After reviewing the development of Freudian thought and going beyond the ‘psychoanalysis and/or psychiatry?’ question, he asserts that the space of the psychoanalytical cure revolves around an ethical problem. Thus, the limits of analysis should be determined by the subject's capacity for developing a structure of belief in the unconscious, with the concomitant capacity to go beyond equivocation in respect of an ethical conflict that underlies all cases where psychical suffering is manifested. Indeed, only human beings are called upon to deal with an ethical paradox “equally a logical one”which could be stated thus: there is Good in Evil and Evil in Good. This ethical paradox is the consequence of human subjection to the constituent laws of the Oedipus complex, which distances the human being, in his/her dealings with Evil and with Good, from any naturalist stance. In respect of the cure, then, we must take into account that Evil does not proceed from any particular drive‐based characteristic, but is rather the expression of specific subjection to an unconscious Other, towards which it directs its affects. Finally, the author proposes a principle that emerges from the preceding discussion: let us not impute to or place in the Other our own subjective splitting or pain at existing. 相似文献
250.
Amos N. Guiora Marcel C. Minutolo Luis G. Vargas 《Journal of Multi-Criteria Decision Analysis》2021,28(1-2):68-84
We present a methodology to measure how in the process of implementing foreign policy, the United States prioritizes its resources. A measure of the return on the resource allocation is given by the estimated value in achieving the goals of foreign policy per unit of effort invested. The “investment” is represented by the priorities of the regions to influence since the priority serves as a proxy for resource allocation; the return is measured by the degree to which one perceives that the investment has achieved its intended goal. Prioritization is important in determining resource allocation which depends on how the nation‐state perceives the overall effectiveness of its policies relative to the criteria applied in evaluating its performance. We demonstrate through the use of the Analytic Hierarchy/Network Process how to generate priorities and determine the relative influence and effectiveness of resource deployment. 相似文献