Real World Justice

Despite a high and growing global average income, billions of human beings are still condemned to lifelong severe poverty with all its attendant evils of low life expectancy, social exclusion, ill health, illiteracy, dependency, and effective enslavement. We citizens of the rich countries are conditioned to think of this problem as an occasion for assistance. Thanks in part to the rationalizations dispensed by our economists, most of us do not realize how deeply we are implicated, through the new global economic order our states have imposed, in this ongoing catastrophe. My sketch of how we are so implicated follows the argument of my book, World Poverty and Human Rights, but takes the form of a response to the books critics.     

The Cosmopolitan Imperative: Global Justice Through Accountable Integration

Cosmopolitan political theorists hold that our obligations to distribute resources to others do not halt at state borders, but most do not advocate a restructuring of the global system to achieve their distributive aims. This article argues that promoting democratically accountable economic and political integration between states would be the most effective way to enable cosmopolitan, or routine, tax-financed, trans-state distributions. Movement toward a more integrated global system should encourage the view that larger sets of persons have interests in common that should be protected and promoted in common. Democratically accountable integration also should enable those within less-affluent states to more vigorously press trans-state distributive claims. The still-evolving E.U. is examined as a partial model for the integrated alternative in other geographic regions, as well as, in the much longer term, for some form of democratic global government capable of ensuring that any person born anywhere would have access to adequate resources and life opportunities.A version of this paper was presented at the global justice mini-conference at the American Philosophical Association (Pacific Division) annual meeting, Pasadena, California, 26–29 March 2004. Some of the arguments in this article were introduced in Luis Cabrera, Political Theory of Global Justice: A Cosmopolitan Case for the World State (London: Routledge, 2004), Chapter 4. They have been revised and further developed for this article. I would like to thank for their generous comments Jamie Mayerfeld, James A. Caporaso and Mika LaVaque-Manty.     

An Elementary Presentation of the Equivalence Between MV-algebras and l-groups With Strong Unit

Aim of this paper is to provide a self-contained presentation of the natural equivalence between MV-algebras and lattice-ordered abelian groups with strong unit.     

A PERSONAL APPRECIATION

Abstract. My primary relation to Barbour's work is that of indebtedness and appreciation. He has reassured me that despite the vast changes in physics, the Whiteheadian perspective that has been so important to me as a Christian believer provides a valid way of understanding the physical world. If there is a difference between us, it is my greater emphasis on perspective and on the challenge of the Whiteheadian perspective to the ones that now dominate the sciences.     

The role of disbalance between “natural school” and informational overloading in genesis of stress reactions

Data obtained during 15 years supervision over teenagers indicate the influence of the socialeconomic deformations of the former Soviet society. We use the term natural school to denote the whole ontogenesis of human beings including the first 3- to 5-year period of a child's life when children perceive a surrounding microcosm, their bodies and abilities, and acquire a basic fund of native language skills and habits. Natural school balances a person's mental and physical activities and through the trials and mistakes provides every person with a sphere of friends, important for coping with stress by sharing sorrows and joys. The twentieth century brought informational overloading, the triad, consisting of: (1) enormous mass of information; (2) deficit of time for using it; and (3) high motivation of activity. These conditions restrict the physical activity (hypodynamy) and contact with children of the same age (social deprivation). The influence over a person's development takes place mainly in ones youth, when one seeks his/her place in society. Subsequent stress situations cause the following psychopathological reactions: anxiety, anxiety and frustration, vegeto-dystonic reactions and somatic discomfort, panic attacks, neurosis. Later, disorders of autonomic regulations and somatic discomfort leads to psychosomatic diseases. Preventive measures, like skills minimizing hypodynamy and tools to improve soul's confession seem to be a way of minimizing disbalance and decreasing psychosomatic disorders.     

THE FUTURE OF TEILHARDIAN THEOLOGY

Abstract. The impossibility of predicting the future allows us only to indicate which theological developments seem to be needed. These developments concern our changing perception of the world, which requires a reversal in our understanding of God's Creation, from its most imperfect beginnings to its unforeseeable future. The passing of evolution from the biological to the human level has opened moral dimensions that must be explored. Rather than return to the beginnings of the church, theology needs to try to understand Christian faith within evolution, to reinterpret the past in the light of the new. In evolution, no final doctrine is possible. The necessity for doctrine creates a constant tension with the necessity of its revision. New truth must be paid for by suffering. The need is for a coherent theological vision of Creation, Redemption, and God's action in the world. Teilhard's metaphysics of union may be the key to it. In this view love becomes the central force of creation, which in Teilhard's view opens into an eternal future in God: in its final stage, evolution becomes Christogenesis.     

ON THE EVOLUTION OF HUMAN FREEDOM

Abstract. The age–old dilemma of free will and determinism is attacked by proving that both sides are flawed with contingencies, that the notion of eternal law is a theologically tainted projection rather than a reality of the real world that is understood to be evolutionary. Determinism is dissolved into conditionalism. This excludes materialistic scientific explanation of the deterministic style. As it brings forth freedom, evolutionary reality transcends essentially the explanatory possibilities of statistically structured natural laws. The dilemma of determinism and free will based on a logic of contradiction is replaced by an ontology of polarity.     

SOCIOBIOLOGY, GOD, AND UNDERSTANDING

Abstract. This article presents the rationale of a new approach to the debate between sociobiology and religion. In it, I outline a sociobiology that may generate alternative and competing hypotheses about the existence of gods as beings (theisms) and the nature of their participation in the universe. I examine the central theoretical issues of this sociobiology and discuss the strengths and weaknesses of a sociobiological approach to theological issues, including problems pertinent to nontheistic theologies. A concluding case is made for an enriched and revitalized agenda in the dialogue between sociobiology and religion. While consistent with current research on gene-culture coevolution, the article's treatment expands on earlier work to begin incorporating theoretical terms that carry a more direct theological impact.     

The Identification of the Triune God: Robert W. Jenson's Approach to the Doctrine of the Trinity

Abstract : Robert W. Jenson's programmatic approach to the doctrine of the Trinity consists of his aim to identify the triune God in an anti‐religious and anti‐nihilistic way. Jenson has in a unique manner carried out this identification, i.e., ontologically, contextually, and narratively; and then defined the limits of his trinitarian doctrine in accordance with this approach. The fundamental prerequisite of Jenson's approach is his “negative” natural theology, including his existential analysis of living in time.