eBooks de filosofía, página 20 de 1252

Although Kant considered him the greatest critic of his work, and Fichte thought him the most impressive mind of the generation, Salomon Maimon (1753-1800) has fallen into relative obscurity. Apiqoros: The Last Essays of Salomon Maimon draws attention to works written during the final years of Maimons life. These essays are of particular interest: they show that even though Maimon was a self-proclaimed apiqoros grappling with the implications of Kantian philosophy, his thinking remained deeply influenced by his Jewish intellectual inheritance, especially by Maimonides. The volume is divided into two parts. The first is a general account of Maimons intellectual biography, along with commentary on his final essays. The second part provides translations of those essays, the principal themes of which concern moral psychology. The reader is thus able to see the degree to which Maimon, at the end of his life, became skeptical of his effort to unite Kant and Maimonides, and remained a thinker caught "between two worlds." The book concludes with a translation of an account of Maimons final hours, penned by one of his friends.

The life of a philosopher is foremost the life of thinking but it is also the life of imagination that dreams of and investigates possibilities that might not otherwise have been raised. The life of a Christian is the life of Faith, Hope and Charity, and so it both looks to things beyond this world and regards this world with compassion. The two can work together. Faith softens reason, and reason sharpens Faith. Imagination finds new ways to articulate in concrete circumstances what has belonged to long traditions of thought. These essays cover a wide range of topics either by way of simple reflection on life or in response to issues that arose around the time of their writing. The period of their writing was a varied one. Life looked so stable in the mid-nineties that we contemplated Australia becoming a republic and sought Aboriginal reconciliation. It remained uncomplicated at the time of the Olympic Games in 2000 but became troubled by political events and by the terrorist attacks of 2001. The essays respond to the issues of this time. Four essays not published in the Weekly have been added to take note of more recent changes that have taken place in the Church and in our world.

Discipleship--that being a Christian is about learning and discovering, acting and responding, choosing and collaborating--is both a primordial Christian theme and a re-discovery of the mid-twentieth century. But how does one discover its meaning? For some it means programmes like turning out a product, ignoring the individuality of eachs path. Others emphasize the group, forgetting that every communitys richness is valuing its members diversity. Is discipleship the way of the loner and community-ignoring? But social beings learn discipleship in communities. Community is not simply the club of like-minded individuals but should model a new way of being. To uncover what discipleship means, we must read the New Testament with the awareness that how we see the world of the early Jesus followers is radically different from the inherited theological underpinning of many churches. This book takes our historical awareness seriously, and examines what biblical, historical, and archaeological research can tell us about discipleship today.

Oxford, Berlin and Chicago were extraordinarily dynamic centres of theology during the nineteenth and early twentieth centuries. However, significant differences in the political climate and culture of each location bred strikingly divergent theological approaches in the universities of each city. Mark Chapman offers a highly original exploration of the subjection of their theologies to the changes and developments of educational policy and national and international politics, shedding light upon the constraints that such external factors have imposed upon the evolution of the discipline. Chapman highlights the efforts of theologians and churchmen to relate the true core of Christianity, a lived religion free of shibboleths, to their rapidly changing world. The opinions of conservative and liberal theologians are skilfully balanced to reveal the problems of critical history, of political authority, of increasing global awareness and of the need for social amelioration, which profoundly shaped the ways in which theology was conceived during the period. New ground has been broken in this inter-disciplinary study of the social, political and ecclesiastical contexts of Western theology. This book will be invaluable to any reader interested in the use of theology as part of the wider quest for social integration and meaning in an increasingly fragmented society.

Discipleship--that being a Christian is about learning and discovering, acting and responding, choosing and collaborating--is both a primordial Christian theme and a re-discovery of the mid-twentieth century. But how does one discover its meaning? For some it means programmes like turning out a product, ignoring the individuality of eachs path. Others emphasize the group, forgetting that every communitys richness is valuing its members diversity. Is discipleship the way of the loner and community-ignoring? But social beings learn discipleship in communities. Community is not simply the club of like-minded individuals but should model a new way of being. To uncover what discipleship means, we must read the New Testament with the awareness that how we see the world of the early Jesus followers is radically different from the inherited theological underpinning of many churches. This book takes our historical awareness seriously, and examines what biblical, historical, and archaeological research can tell us about discipleship today.

Oxford, Berlin and Chicago were extraordinarily dynamic centres of theology during the nineteenth and early twentieth centuries. However, significant differences in the political climate and culture of each location bred strikingly divergent theological approaches in the universities of each city. Mark Chapman offers a highly original exploration of the subjection of their theologies to the changes and developments of educational policy and national and international politics, shedding light upon the constraints that such external factors have imposed upon the evolution of the discipline. Chapman highlights the efforts of theologians and churchmen to relate the true core of Christianity, a lived religion free of shibboleths, to their rapidly changing world. The opinions of conservative and liberal theologians are skilfully balanced to reveal the problems of critical history, of political authority, of increasing global awareness and of the need for social amelioration, which profoundly shaped the ways in which theology was conceived during the period. New ground has been broken in this inter-disciplinary study of the social, political and ecclesiastical contexts of Western theology. This book will be invaluable to any reader interested in the use of theology as part of the wider quest for social integration and meaning in an increasingly fragmented society.

Not himself a Marxist, Dr Churchich has nevertheless won plaudits for this book from those committed to the philosophy. It is, they acknowledge, thoroughly researched, well reasoned, and balanced in its argument - even if that argument is one with which Marxists are bound to disagree, being based on the premise that ethical theories must ultimately rest on metaphysical and psychological preconceptions rather than on some imaginary empirical facts. The declared aim of this work is to present a full exposition of Marxs and Engels ideas on morality and ethics, and to indicate some of their errors and weaknesses. Unlike other studies of this subject, Churchich analyses all major aspects of morality, dealing not only with the writings of Marx himself but also with the works of most writers who have commented on Marxist morality and ethics. Marx himself intended to produce a work on social morality, but did not manage to do so. This book will therefore, and without doubt, become the standard work on his view of the subject. Superior to anything else on the topic written by non-Marxists, it is clearer on some aspects of Marxs view than the work of some Marxist writers - Churchich makes obvious for instance, how great was Althussers mistake in arguing that there is not a grain of normative ethics in mature Marx. Yet the authors objectivity allows him also to find values among the ethical arguments of Marx and Engels, making this a book which both Marxists and concerned Anglicans would find useful as a criticism of some current social trends. It also sounds a cautionary note for those who argue that the collapse of bureaucratic socialism in the former Soviet Union means the end of Marxism too - this is by no means Dr Churchichs view.

Not himself a Marxist, Dr Churchich has nevertheless won plaudits for this book from those committed to the philosophy. It is, they acknowledge, thoroughly researched, well reasoned, and balanced in its argument - even if that argument is one with which Marxists are bound to disagree, being based on the premise that ethical theories must ultimately rest on metaphysical and psychological preconceptions rather than on some imaginary empirical facts. The declared aim of this work is to present a full exposition of Marxs and Engels ideas on morality and ethics, and to indicate some of their errors and weaknesses. Unlike other studies of this subject, Churchich analyses all major aspects of morality, dealing not only with the writings of Marx himself but also with the works of most writers who have commented on Marxist morality and ethics. Marx himself intended to produce a work on social morality, but did not manage to do so. This book will therefore, and without doubt, become the standard work on his view of the subject. Superior to anything else on the topic written by non-Marxists, it is clearer on some aspects of Marxs view than the work of some Marxist writers - Churchich makes obvious for instance, how great was Althussers mistake in arguing that there is not a grain of normative ethics in mature Marx. Yet the authors objectivity allows him also to find values among the ethical arguments of Marx and Engels, making this a book which both Marxists and concerned Anglicans would find useful as a criticism of some current social trends. It also sounds a cautionary note for those who argue that the collapse of bureaucratic socialism in the former Soviet Union means the end of Marxism too - this is by no means Dr Churchichs view.

Boston Congregationalist ministers Charles Chauncy (1705-1787) and Jonathan Mayhew (1720-1766) were significant political as well as religious leaders in colonial and revolutionary New England. Scholars have often stressed their influence on major shifts in New England theology, and have also portrayed Mayhew as an influential preacher, whose works helped shape American revolutionary ideology, and Chauncy as an active leader of the patriot cause. Through a deeply contextualised re-examination of the two ministers as men of their times, Oakes offers a fresh, comparative interpretation of how their religious and political views changed and interacted over decades. The result is a thoroughly revised reading of Chauncys and Mayhews most innovative ideas. Conservative Revolutionaries unearths strongly traditionalist elements in their belief systems, focussing on their shared commitment to a dissenting worldview based on the ideals of their Protestant New England and British heritage. Oakes concludes with a provocative exploration of how their shifting theological and political positions may have helped redefine prevailing notions of human identity, capability, and destiny.

In Subversive Meals, Alan Streett follows on from James C Scotts idea of a hidden transcript to argue that the Lords Supper was a subversive, non-violent act against the Roman Empire. Primarily through exegesis of the writings of Luke and Paul, Streett examines the political nature of the meal in the context of first-century Roman domination. In his widely researched argument, Streett illuminates for the reader why understanding the Lords Supper as a purely symbolic act overlooks the political significance it would have had in the first century CE. Subversive Meals analyses how the structure of the Lords Supper followed that of a Roman banquet by having a deipon and a symposium, the latter being the time when anti-resistance discussions would take place. Streett examines several aspects of the history, context and theological significance of the Lords Supper. He discusses such topics as the identification of Passover as an anti-imperial meal against the Pharaohs rule, the Roman domination system, the meal practices of Jesus, the eschatological meaning of the Last Supper, the practice of this anti-imperial work ethic in the early church, and the gift of prophecy as a symposium activity. By seeing the Lords Supper as a political act, readers will be able to study Scriptural passages more closely and precisely.

La actuación jurídica de la Iglesia Católica, tanto hacia el interior de la propia organización y fieles, como en su interacción con la sociedad y el ordenamiento jurídico español, suscita no pocas cuestiones de interes y actualidad. El presente volumen, que recoge las aportaciones de las 41ª Jornadas de Actualidad Canonica organizadas por la Asociacion Española de Canonistas, aborda alguna de estas cuestiones: en el ambito estrictamente canonico, se profundiza en la reciente reforma del derecho penal canonico, en el derecho sacramental y en temas relevantes de derecho matrimonial y procesal canonico, como la consideracion de la inmadurez afectiva en la nulidad del matrimonio, los fundamentos antropologicos del amor conyugal, y los retos y oportunidades que suscitan las nuevas tecnologias y la prueba digital en los procesos canonicos. Y tambien se incluyen cuestiones de suma actualidad relativas a la regulacion de la actuacion de la Iglesia en la sociedad, como la enseñanza de la religion en la escuela en la nueva ley de educacion, la regulacion del patrimonio historico de la Iglesia en el nuevo anteproyecto de ley, o cuestiones pendientes respecto a la situacion de las confesiones religiosas en la Ley Organica de Libertad Religiosa. Ademas, se incluyen en el presente volumen los estudios relativos a las novedades legislativas y jurisprudenciales que, tanto en Derecho canonico como en Derecho Eclesiastico del Estado, han visto la luz durante el ultimo año, que constituyen un instrumento muy util para la actualizacion de estudiosos y profesionales.

As can beseen from this volume, the Australian Lonergan Workshop aims to encourage a diversity of contributions from across many disciplines and fields, from emerging young voices and those who continually value Lonergans work to inform, to bring to birth insights stirred by what Frederick Crowe, sj, called a profundity we have dimly glimpsed in Lonergans work; we have a sense of an enormous potential to develop. The result is a collection ranging from the eclectic, stirring and practical, to the richly theological, and scholarly. Nonetheless, each contribution adds to the valuable ongoing exploration of ideas necessary for conversation and progress. To this end, the Australian Lonergan Workshop while a modest publication, remains an invaluable vehicle for developing Lonergan scholarship in Oceania.

China has bulked large in the imagination of the Catholic Church for 500 years. It had been central to the missionary dream of the Jesuits for almost as long. However, only with this books appearance has the detailed focus of attention shifted to the substantial and neglected period of catholic and Jesuit engagement with china - the almost 120 years from the second arrival of the Jesuits. Matteo Ricci the polymath, Ferdinand Verbeist and Adam Schall von Bell the astronomers and the exquisite painter who influenced Chinese painting beyond measure, Giuseppe Castiglione, have been written about, made ls of and been the heart and soul of the first stage of Jesuit impact on China - in the 17th and 18th Centuries. They brought Western learning and art to China and took Chinese language and literature to Europe. The Jesuits were the first multinational to be welcomed in China and they came with a specific method of engagement - to make friends build relationships and share their gifts before anything else was transacted, including conversations about Christianity. It remains an unsurpassed method of engagement with a rich and ancient people. But the second arrival - from the 1840s - was very different. It was made possible by the arrival of European governments and traders, many of whom came not just for financial gain but to spread their "superior" religion. This work by David Strong in two volumes is the first major treatment of the period from the arrival of the European and eventually American Jesuit missionaries under the protection of the so called Unequal Treaties through to their expulsion after the Communist victory in the long running civil war in 1949. Volume II- The Wider European Adventure- covers the commitments, places and activities of missions undertaken by the Spaniards, Austrian, Hungarians, Italians, French Canadians, and lastly in the 1930s, the Americans from California.

This book contains reflections on the Sunday Bible Readings for Year A in the Roman Catholic Lectionary. They are intended to assist those preparing homilies or talks on the readings, as well as others whose curiosity and questions have been aroused by these readings. Reflections on Year B and Year C in the the liturgical cycle will appear in subsequent volumes. Sunday matters or should matter to Christians. It is the Lords day and so the most important day of the week, a time for us to acknowledge God as the source, centre and goal of our lives. Because Sunday is a matter of importance there are important matters to consider on this day, such as time for prayer, worship and being nourished by the Word of God. Sunday also matters because it is a limited amount of time and these days there are a host of other things competing for our time and attention: sport, shopping, TV, travel, etc. Deciding what to do on Sundays and other major days of the Christian calendar has become something of a challenge for contemporary Christians, some would say even a crisis.

The book is aimed at senior high school and college students as a textbook, a book to be used in a classroom setting in course in science and religion, religion, and philosophy. It deals with topics such as: 1) The importance of science and religion; methods of science; the method of religion; the birth of modern cosmology; the evelopment of cosmology; the Big Bang; the Book of Genesis; the Stars; the Anthropic universe-science at its limits; the resurrection; and the fruits of a useful conversation between science and religion. The book has 10 chapters and has questions and comes with a CD that has many power points for us in the classroom as and adjunct to teaching with the accompanying the text.

George MacDonald (1824-1905) was writing at a time of Evangelical unease. In a society ravaged by Asiatic cholera, numbed by levels of infant mortality, and fearful of revolution and the toxicity of industry (to name but a few of the many challenges), the "gospel" proclaiming eternal damnation for unbelievers was hardly good news; rather, Christianity was increasingly viewed as the source of bad news and a tool of state oppression. MacDonald agreed: in his view, the church had become a vampire sucking the blood of her children instead of offering them eucharistic life. In contrast, like Christ, MacDonald brings before us a child. Although at first sight a familiar Romantic incarnation, in MacDonalds theology "the child" becomes an unlikely icon challenging the vampires kingdom-a challenge reaching beyond the confines of Evangelicalism, confronting the foundations of much of Western theology. This meticulously-researched study exploring MacDonalds work- especially his "realist" and fantasy novels- in the light of its Victorian context is of more than historical interest. His incisive critique of church and empire have particular relevance today in light of the growing and troubling alliance between fundamentalist expressions of church and intolerant, right-wing politics. This volume considers MacDonalds radical solution to religious vampirism; becoming children.

Bishop Stephen Neill was one of the most prolific, accomplished, and fascinating Christian leaders of the global church in the twentieth century. Privileged to live in radically different cultural contexts over the course of his life, Neill was also a supremely gifted individual. He excelled by turns as a missionary, a bishop, an ecumenist, a professor, and a prolific author, all the while travelling around the world to share his tremendous knowledge of the world Christian movement with scholars, clergy and laypersons alike. This is the first complete biography of this influential figure, and builds on Daughritys previous work Bishop Stephen Neill: From Edinburgh to South India (Peter Lang Publications, 2008). It stands to become the authoritative word on a man who understood Christianitys changing contours better than most during the dramatic diversification that it underwent during his lifetime.

Bishop Stephen Neill was one of the most prolific, accomplished, and fascinating Christian leaders of the global church in the twentieth century. Privileged to live in radically different cultural contexts over the course of his life, Neill was also a supremely gifted individual. He excelled by turns as a missionary, a bishop, an ecumenist, a professor, and a prolific author, all the while travelling around the world to share his tremendous knowledge of the world Christian movement with scholars, clergy and laypersons alike. This is the first complete biography of this influential figure, and builds on Daughritys previous work Bishop Stephen Neill: From Edinburgh to South India (Peter Lang Publications, 2008). It stands to become the authoritative word on a man who understood Christianitys changing contours better than most during the dramatic diversification that it underwent during his lifetime.

C.S. Lewis was concerned about an aspect of the problem of evil he called subjectivism: the tendency of ones perspective to move towards self-referentialism and utilitarianism. In C.S. Lewis and a Problem of Evil, Jerry Root provides a holistic reading of Lewis by walking the reader through all of Lewiss published work as he argues Lewiss case against subjectivism. Furthermore, the book reveals that Lewis consistently employed fiction to make his case, as virtually all of his villains are portrayed assubjectivists. Lewiss warnings are prophetic; this book is not merely an exposition of Lewis, it is also a timely investigation into the problem of evil.

Bill Loader has been one of the leading New Testament scholars not just in Australia, but globally, for half a century. What is immediately apparent is that the clarity of communication and the exceptional precision in analyzing the details of ancient texts, which are the hallmarks of his scholarship, were present even in the earliest essays. Without exception every essay in this volume is a contribution of exceptional insight for all who seek to learn from an exemplary scholar.