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- PublicationA Barthian Theology of Interfaith Dialogue?(1990-10) Boyd, RobinAbstract currently unavailable on this website.
- PublicationA Narrative Approach Exploring Philosophy in Education and Educational Research(Routledge, 2018) Stolz, Steven A; Ozoliņš, JohnThe use of narrative – in this case a fictional dialogue – has been a time-honoured way of exploring ideas and most importantly indispensable for learning, at least since the time of the Sophists. Indeed, the dialogues of Plato exemplify this thesis because the qualities and characteristics of philosophy and philosophising are revealed through their lives. Extending on this premise, we would argue that we learn to understand both the unity and complexity of philosophy – particularly in education and educational research – not by formal philosophical arguments, necessary as they are in some contexts, but by narratives that are relevant, narratives that make the actions of one or more characters intelligible and justifiable. As a result, this article uses a narrative approach for the dual purpose of exhibiting the relevance of philosophy intelligibly exhibited through the examples of the characters put forward (enquiring Ph.D. student and university professor), but at the same time characters we ourselves can learn from as they both dialectically engage with philosophically orientated problems.
- PublicationA Peculiar Economy(Sekolah Tinggi Teologia Jemaat Kristus Indonesia, 2019-12) Curkpatrick, StephenGrace represents a peculiar economy that seems antithetical to our unusual perceptions of economy. This strange economy of gift can influence and change how we engage familiar expressions of economy, such as reciprocation, contract, money and insurance. In the logic of Christian faith’s peculiar economy, reality is ultimately otherwise than variegated speculation about human life within economies of human desire, possession and economic calculations of social interaction. This logic is most apparent in how we value what we value.
- PublicationA Philosophy of Subjectivity for our Globalized Era(Research Institute for Life and Culture, Sogang University, 2011) Martis, JohnUnder globalization, the subjectivity linked to human agency is threatened. Causal elements within events often present as technologized, multiplied, scattered, and remote from their effects. They resist attribution in terms of human causal agency, and particularly, individual agency. There can result a perceived loss of the “subject” or “self as agent”, and an associated vacuum of moral agency, encapsulated by a difficulty in answering the questions, “Who acts? Who is responsible?” This absence of the subject exhibits itself most clearly as a dilemma or impasse between two seemingly irreconcilable perspectives on subjectivity: the globalized “lost subject“ and the traditional self-subject. My paper argues that a reconciliation between these perspectives is however possible, following a pattern in which an equivalent disagreement might be resolved within continental philosophy, between secular and faith-cognisant approaches. The resolution is in terms of a “subject-in-loss” – a notion I find latent in the writings of Philippe Lacoue-Labarthe, and which presents a philosophy of subjectivity apt for our time.
- PublicationA Reckless God? Currents and Challenges in the Christian Conversation with Science [Edited Book](Morning Star Publishing, 2018) Pilbrow, John; Ames, Stephen; Mulherin, Christopher; Ashby, Roland
- PublicationA Rose by Any Other Name? Personal Knowledge and Hermeneutics.(Cambridge Scholars, 2010) Mulherin, ChristopherIt is an interesting accident of history that in the space of a couple of years in the mid 20th century, two of the most significant critiques of objectivism and impersonal knowledge were published. Michael Polanyi's 'Personal Knowledge' was published in 1958 and Hans-Georg Gadamer's 'Truth and Method' in 1960. Yet apparently neither author was significantly influenced by the other. While protesting against objectivism and the notion that knowledge or understanding is the outcome of impersonal method, both Polanyi and Gadamer also rejected subjectivist and relativist implications of their work. In Polanyian terms both personal knowledge and Gadamerian hermeneutics have universal intent. The work of both authors was also universal in another way: Gadamer's hermeneutics was a universal analysis of the problem of all human understanding, and while Polanyi focussed initially on scientific knowing he soon found himself working towards a universal epistemology, or in his words, "an alternative ideal of knowledge, quite generally" (1958:vii). This presentation explores some parallels between Polanyi's personal knowledge and the tradition of Gadamerian hermeneutics and is motivated by three questions: 1. To what extent are the fields of philosophical hermeneutics and Polanyi's work on personal knowledge saying similar things albeit in different languages? 2. How can philosophical hermeneutics and Polanyi's personal knowledge mutually inform one another? 3. Is this a good problem? Can we move towards a fusion of Gadamerian universal hermeneutics and Polanyian personal knowledge?
- PublicationA Sacramental Universe: Some Anglican Thinking(2011-06) Lovat, Terence; Douglas, BrianAbstract currently unavailable on this website.
- PublicationA Time to Celebrate Achievements … and to Tackle the Next Big Challenge – Dialogue(Sri Ramanuja Mission Trust, 2013-10-12) Fry, Ian; Fry, IanThis paper is written in the context of a celebration of the achievements of Sri Ramanuja Mission Trust and its founder, Swamy Chaturvedi. It discusses the challenge for governments that have responsibility for education, training and community services at all levels in a nation in which one in every five people is a child under ten, another one in four are under 20, only one in three people are in the prime working period of 20 to 45 years of age, and only one in five are in the senior management pool of 45 to 65 which provides most political leaders. It notes that they come under pressure from commercial interests, especially those in the non-essential consumer goods sector, tourism and hospitality, and arms and defence procurement industries. It then refers to the added strains caused by the inversion of relationships between the White Western Christian Bloc and the World Majority Peoples, and the need for development of greater community cohesion through programs of dialogue between each of its faiths.
- PublicationAbraham's 'Heretical' Imperative: A Response to Jacques Derrida(T & T Clark, 2004) Brett, Mark; Cosgrove, Charles
- PublicationAgainst Authority: writing feminist theology after the end of history(Routledge, 2021) McRandal, Janice; McKinney, Cath
- PublicationAgainst Authority: writing feminist theology after the end of history(Routledge, 2021) McRandal, Janice; McKinney, Cath
- PublicationAlterity and Relationship in Recent French Phenomenology(Mosaic Press, 2013) Mackinlay, Shane; Kirchhoffer, David G.; McArdle, Patrick; Horner, RobynThis chapter will trace the understanding of alterity and relationship in some recent phenomenological thinkers, making clear the way in which these understandings contrast with the modern understanding of a free, autonomous and self-directed subject, typified by the Cartesian ego. The thinkers to be considered build on foundations established by Edmund Husserl and Martin Heidegger, though at the same time they suggest that Husserl and Heidegger remain within a fundamentally Cartesian understanding, because they continue to place the subject at the centre of their thought: Husserl in the constituting role he gives to consciousness (and later to the transcendental ego), and Heidegger in the place he gives to Dasein (especially in Being and Time). A result of this critique is a concern to engage seriously with otherness (alterity) or transcendence, insisting that it be conceived in its own right, rather than in terms of that which stands in relation to a subject and is thereby reduced to the same. Emmanuel Levinas begins with ethical demand, rather than by seeking a foundation for knowledge. Far from being the one who constitutes objects (as for Husserl), Levinas’ subject is constituted in the context of relationship, by a radical other who commands ethical responsibility: Thou shalt not kill. Intentionality is reversed, such that the subject is no longer the starting-point and centre, but becomes instead the one who is addressed by an other who is genuinely transcendent. In many ways, Jean-Luc Marion’s phenomenology of givenness approaches subjectivity in a very similar way to Levinas, as Marion acknowledges in his discussions of counter-intentionality. He emphasises the subject as receiving rather than constituting, as adonné, the one who receives itself along with and as part of the act of receiving phenomena. I believe that Levinas and Marion continue to situate their thought within the same framework as Descartes, though inverting the primacy he gives to consciousness and assigning it to the transcendent other. Thus, their thought gives rise to an inverse series of problems, in which the particularity of the subject is overlooked, along with the contribution that a subject’s interpretation makes to what is given to consciousness. In my view, it is only possible to escape Descartes’ framework definitively by developing an alternate ontology, which explicitly rejects the dualism that lies at the centre of his thought. Thus, rather than beginning with an opposition between subject and object, and then asking what relation can be established between them, such an ontology would begin with a fundamental relatedness that made possible all such distinctions as subject/object. The chapter will conclude by a discussion of phenomenological thinkers that is open to this sort of possibility. Maurice Merleau-Ponty develops Heidegger’s thought about being-in-the-world, especially in his later writings, introducing ideas such as the flesh of the world, and the interlacing that establishes a fundamental reciprocity between perceived and perceiver. A more recent figure who is taking up this sort of task, though in somewhat different terms, is Claude Romano. He argues that our starting-point must be that experience always happens in a world, which is not only natural, but also includes communal, historical and linguistic structures. He insists on the holism of experience, such that we include all these dimensions when we think of a subject, whose experience is never simply immanent but rather always foundationally in a world.
- PublicationApocalyptic Disappointment: imperialistic teleology and the age of crisis(2022-12) McRandal, JaniceThis paper contrasts the use of apocalyptic motifs and its relation to imperialism between recent Christian theological works on the one hand and writing from Indigenous and majority world thinkers on the other—the latter being those most adversely affected by colonial modernity and Christian mission. By turning to Christian apocalyptic theology, one may trace a repetition of imperialistic discourse that is presented as good news, a startling distinction/dissonance with forms of Indigenous discourse that names colonial modernity (Christian mission) as a bad news apocalypse. The necessary antagonism here provides a means by which current claims of apocalyptic discourse might be thought critically in relation to their ideological sources and effects.
- PublicationAquinas’ Integrated View of Emotions, Morality, and the Person(2001-02) Ryan, TomAbstract currently unavailable on this website.
- PublicationAristotle’s Concept of Substance(Jnana Deepa Vidyapeeth, 2020) O'Collins, Gerry; Karimundackal, Thomas; Kollareth, Dolichan
- PublicationAwaiting Faith: Jacques Derrida and the Impossible Encounter with Death(2005-02) Martis, JohnAbstract currently unavailable on this website.
- PublicationBack to Bergson: the continuing importance for Bergson for Process Philosophy and Theology(Open Humanities Press, 2020) Macallan, BrianHenri Bergson has been seen as one of the forerunners of both process philosophy and theology. Whitehead has noted Bergson's influence directly on the formation of his ideas. In recent times there has been a revival in both Whitehead and Bergson studies around the world. As process philosophers and theologians engage with the burgeoning interest in Whitehead, Bergson must remain central to both philosophical and theological engagements. Three key areas are discussed which demonstrate the benefits of going "back to Bergson" and how this will supplement and enliven Whitehead studies. Bergson's philosophy is inherently suited to describing the nature of process, while Whitehead's metaphysics and concepts often make this difficult to understand. This general benefit of returning to Bergson's philosophy is demonstrated specifically in examining Whitehead's extensive continuum. Bergson's image of “two trains” is offered as an image to help us grasp both the nature and importance of Whitehead's continuum. Lastly, by going back to Bergson in the area of religion, we find a more mystic-emotive approach to supplement Whitehead's overly rationalistic conception of religion.
- PublicationBalthasar, Hans Urs von, ‘The Art of the Fugue: Paralipomena to a Performance'.(T&T Clark, 2021-09) Daniels, PaulA translation of an essay by Hans Urs von Balthasar originally published as “Die Kunst der Fuge. Paralipomena zu einer Aufführung”, Schweizerische Rundschau, Einsiedeln, 28, 1928, 84-87.
- PublicationBeauty as a Formative Principle of Moral Living(2019) Nagle, CormacThis article outlines the following concepts: beauty in a philosophical sense: why we respect persons, creation, the environment, even animals that externally present as ugly, noting their magnificent structure, their survival apparatus; why we are asked to look for integrity beyond the external and seek and value internal beauty in others and in the creation, leading to the theological question: what role does beauty play that so delights us in beautiful persons, beautiful creatures, and objects in forming our moral life?
- PublicationBecoming Flesh(Wipf & Stock Publishers, 2023) Kline, Peter; Jenks, GregThis chapter interrogates the Pauline opposition of “flesh” to “spirit” in relation to Black feminist affirmations of “flesh.”