eBooks de filosofía, página 25 de 1256

Theology after Heidegger must take into account history and language as elements in the pursuit of meaning. Quite often, this prompts a hurried flight from metaphysics to an embrace of an absence at the centre of Christian narrativity. Conor Sweeneyhere explores the postmodern critique of presence in the context of sacramental theology, engaging the thought of Louis-Marie Chauvet and Lieven Boeve. Chauvet is an influential postmodern theologian whose critique of the perceived onto-theological constitution of presence in traditional sacramental theology has made big waves, while Boeve is part of a more recent generation of theologians who even more wholeheartedly embrace postmodern consequences for theology. Sweeney considers the extentto which postmodernism a la Heidegger upsets the hermeneutics of sacramentality, asking whether this requires us to renounce the search for a presence that by definition transcends us. Against both the fetishisation of presence and absence, Sweeney argues that metaphysics has a properly sacramental basis, and that it is only through this reality that the dialectic of presence and absence can be transcended. The case is made for the full but restless signification of the mothers smile as the paradigm for genuine sacramental presence.

This groundbreaking volume highlights the continuing relevance of Jacques Lacan (1901-1981), a French psychiatrist and psychoanalyst whose linguistic reworking of Freudian analysis radicalised both psychoanalysis and its approach to theology. The books fi rst section, Part I: Lacan, Religion, and Others, explores the application of Lacans thought to the development and phenomena of religion. Part II: Theology and the Other Lacan moves through the physical world and into the metaphysical, probing theological issues and ideas of todays world with curiosity and in the light of Lacan. In both parts I and II, a central place is given to Lacans exposition of the real, thereby refl ecting the impact of his later work. Topics traverse culture,art, philosophy and politics, as well as providing critical exegesis of Lacans most gnomic utterances on theology, including The Triumph of Religion. Contributors include some of the most renowned readers and influential academics in their respective fields: Tina Beattie, Lorenzo Chiesa, Clayton Crockett, Creston Davis, Adrian Johnston, Katerina Kolozova, Thomas Lynch, Marcus Pound, Carl Raschke, Kenneth Reinhard, Mario DAmato, Noelle Vahanian and Slavoj Zizek.

The Identity and the Life of the Church is a study of John Calvins ecclesiology that argues that Calvins idea of the twofold identity of the Church - its spiritual identity as the body of Christ and its functional identity as the mother of all believers - is closely related to his understanding of Christian identity and life, which are initiated and maintained by the grace of the triune God. The anthropological basis of Calvins idea of the Church has not been examined fully, even though Calvin presents the important concepts of his ecclesiology in the light of his anthropological ideas. Yosep Kim provides an overall evaluation of Calvins ecclesiology, arguing that it is ultimately Calvins pastoral concern for the Christian and the Church under affliction that governs his theological understanding of the Church and shapes his proposals for establishing and sustaining the life of the Church in the world.

This is a detailed examination of the theological innovations of Kevin Vanhoozer and John Franke. Each proposes that doctrinal and systematic theology should be re-cast in the light of postmodernity. No longer can Christian theology be foundational,or have a stable metaphysical and epistemological framework. Vanhoozer advocates a theo-dramatic reconstruction of Christian doctrine, replacing the timeless propositions of the purely cerebral theology of the Reformed tradition in favor of a theology that does justice to the polyphony of multiple biblical genres. Franke holds that theology is part of a three-way conversation between Scripture, tradition, and culture, with an uncertain outcome. This study shows that each of these proposals is based on misunderstanding and exaggeration, and that the case against foundationalism is unclear and unpersuasive. It is argued that Vanhoozers appeal to revelation as divine speech-acts is not as radical as he thinks, and his epistemology is weak. In the hands of postmodernity, Christian theology abandons its exactness and the standards of care that are a notable feature of doctrinal constrictions. The book will be of importance to those with interest in Reformed theology or Christian theology more generally. It provides a clear assessment of the impact of the postmodern mindset on theology.

Jean Danielous Philo of Alexandria illuminates the life and work of a key figure in the history of religious thought. Philo of Alexandria was a first-century Hellenistic Jewish philosopher who was born into a wealthy and prominent family in Alexandria, in the Roman province of Egypt. Educated in both Jewish culture and Greek philosophy, Philo believed that literal interpretations of the Hebrew Bible would distort the Jewish peoples perceptions of a God too complex to be understood in literal, human terms. He became one of the first religious thinkers to initiate a strong allegorical reading of Scripture. Jean Danielou places Philos writing in context, detailing the remarkable events of the philosophers life, including a diplomatic mission to present himself before the Roman Emperor Caligula on behalf of the persecuted Jews of Alexandria. James Colberts English translation provides a highly accessible introduction to this important figure, a pioneer of biblical commentary whose work has had a lasting influence on Christian theology. It is essential reading for those interested in patristics, exegesis, or the history of religious and philosophical thought.

We live in an age of global capitalism and terror. In a climate of consumption and fear the unknown Other is regarded as a threat to our safety, a client to assist, or a competitor to be overcome in the struggle for scarce resources. And yet, the Christian Scriptures explicitly summon us to welcome strangers, to care for the widow and the orphan, and to build relationships with those distant from us. But how, in this world of hostility and commodification, do we practice hospitality? In The Gift of the Other, Andrew Shepherd engages deeply with the influential thought of French thinkers Emmanuel Levinas and Jacques Derrida, and argues that a true vision of hospitality is ultimately found not in postmodern philosophies but in the Christian narrative. The book offers a compelling Trinitarian account of the God of hospitality - a God of communion who makes room for otherness, who overcomes the hostility of the world though Jesus life, death, and resurrection, and who through the work of the Spirit is forming a new community: the Church - a people of welcome.

What does economics have to do with Christian origins? Why study such a connection? First of all, the New Testament makes many direct references to economic issues. But, second of all, the economy affects every other aspect of life (family, religion, community, work, health, and politics). How prosperous was first-century Galilee? To understand what it was like to live in a society, one must understand its economy. The study of the economy includes not only the goods and services of the society but also human labor and its control. The study must also take into account how fair the economy was to each family. Those involved in the quest for the historical Jesus have discovered that the ancient economy is a major point of dispute among various interpreters. Was the early Jesus movement a socioeconomic protest? Or was it primarily a religious reform? These two approaches understand Jesus in remarkably different ways. This volume seeks to guide readers through some of the most controversial issues raised inthe last twenty years on this important topic.

Many missions to the Jewish people, such as Jews for Jesus, use Romans 1:16 as a proof text to encourage the evangelisation of the Jewish people as a priority: to the Jew first, and then to the Greek (Jewish Missional Priority). Is this interpretation of the text legitimate? After considering when this priority first appeared, the author exposes and evaluates the arguments commonly used to promote it. His thorough exegesis of Romans 1:16-17 ultimately resolves the question. He takes the opportunity to explore some possible eschatological implications developed from Romans 9-11 and the parables of Jesus. Will the first also be the last?

Precocious and sometimes marginalized Klaus Bockmuehls insights regarding the Spirits agency in Christian Ethics, and therefore in our daily Christian experiences, have renewed import, now. This is an exceptional book, it introduces us for the first time to a much-neglected thinker. It also equips us with an understanding of how the Church can live ethically in power, through its relationship with the Father. In both respects it has much to offer its reader and the wider contemporary church.

The sacrament par excellence, the Eucharist, has been upheld as the foundational sacrament of Christs Body called church, yet it has confounded Christian thinking and practice throughout history. Its symbolism points to the paradox of the incarnation, death, and resurrection of God in Jesus of Nazareth, which St Paul describes as a stumbling block (skandalon). Yet the scandal of sacramentality, not only illustrated by but enacted in the Eucharist, has not been sufficiently accounted for in theecclesiologies and sacramental theologies of the Christian tradition. Despite what appears to be an increasingly post-ecclesial world, sacrament remains a persistent theme in contemporary culture, often in places least expected. Drawing upon the biblical image of the Word made flesh, this interdisciplinary study examines the scandal of sacramentality along the twofold thematic of the scandal of language (word) and the scandal of the body (flesh). While sacred theology can think through this scandal only at significant risk to its own stability, the fictional discourses of literature and the arts are free to explore this scandal in a manner that simultaneously augments and challenges traditional notions of sacrament and sacramentality, and by extension, what it means to describe the church as a eucharistic community.

This book is a philosophical effort to deal with the problem of otherness, particularly as it has been bequeathed to contemporary thought by the legacy of German idealism, whose most challenging, inf

How did Christian mission happen in the early church from AD 100 to 750? Beginning with a brief look at the social, political, cultural, and religious contexts, Mission in the Early Church tells the story of early Christian missionaries, their methods, and their missiology. Edward L. Smither explores some of the most prominent themes of mission in early Christianity, including suffering, evangelism, Bible translation, contextualization, ministry in Word and deed, and the church. Based on this survey, modern readers are invited to a conversation that considers how early Christian mission might inform global mission thought and practice today.

Eternal Blessedness for All? shows how the acclaimed father of modern theology, Friedrich Schleiermacher, brilliantly approached this problem. It took many twists and turns of historical and philosophically minded analyses, however, for him to getto a theologically appropriate answer. This book unpacks those efforts in manageable form, based on a close examination of a pivotal 1819 essay, On the Doctrine of Election; his masterpiece, Christian Faith; sermons; and other related sources. Schleiermacher was the first modern theologian of stature to endorse the universal restoration of all humanity. This study also displays the historical, ecumenical, and doctrinal contexts in which his views were fashioned.

In this eloquently argued work Carys Moseley provides an original angle of criticism on the issue of nationhood and Christianity, asserting that Christianity must relate to nationhood as the nation structure is part of Gods plan for humanity. The book addresses three major themes in the field of theology and nationhood. The first is that anti-nationalism and anti-Zionism are often two sides of the same coin, and involve taking leave of a providential reading of the Bible as well as a willingness to understand history in broadly providential terms. The second is that such an approach tends to involve a reluctance to recognise subordinated Gentile nations, especially those that have lost independence. Moseley studies the work of four theologians - Reinhold Niebuhr, Rowan Williams, John Milbank and Karl Barth - to examine the difference between nationhood and statehood. She provides a perspective on Wales as a stateless nation, as an example of a Gentile parallel to Israel. Thirdly, Moseley links social theorists to the theologians to explore their affinities. Niebuhr is paired with Mark Juergensmeyer, and Rowan Williams is juxtaposed to the debate between Adrian Hastings and Anthon Smith. Nationhood, Recognition and Providence will interest anyone concerned with nationhood and Israel in protestant theology, and offers unique insights into stateless nations from the Welsh-born authors perspective.

It is not common to think that Jews were interested in happiness or that Judaism has anything to say about happiness. On the contrary, the concept of happiness was a central concern of Jewish thinkers. Hava Tirosh-Samuelson shows that rabbinic Judaism regarded itself primarily as a prescription for the attainment of happiness, and that the discourse on happiness captures the evolution of Jewish intellectual history from antiquity to the seventeenth century. These claims make sense if one understands happiness as human flourishing on the basis of Aristotles thought in the Nichomachean Ethics. Linking virtue, knowledge, and well-being, Aristotles analysis of happiness can be traced in Jewish understanding of human flourishing as early as the Greco-Roman world, but the fusion of Greek and Judaic perspectives on happiness reached its zenith in in the Middle Ages in the thought of Moses Maimonides and his followers. Even the controversies about Maimonides ideas could be viewed as discussions about the meaning of happiness and the way to attain it within Judaism. Much of this book, then, concerns the reception of Aristotles Ethics in medieval Jewish philosophy. This book shows how a certain notion of happiness reflects the intellectual culture of a given period, including cultural exchanges among Judaism, Islam, and Christianity. Demonstrating the discourse on happiness as a dramatic interplay between Wisdom and Torah, between philosophy and religion, between reason and faith, Hava Tirosh-Samuelson presents, to specialists and non-specialists alike, a fascinating tour of Jewish intellectual history.

Como asunto fundamental en la vida de los seres humanos, la religión ha sido y sigue siendo objeto de análisis y discusión. La necesidad de dar respuesta a los interrogantes últimos de nuestra existencia ha hecho que el discurso religioso se mantenga con solidez a pesar de las numerosas controversias suscitadas en los ultimos siglos. Aunque personalidades de la talla de Max Weber o John Stuart Mill augurasen en su momento la decadencia de la religion al hilo del desarrollo de los logros cientificos, la realidad es que no acertaron como profetas seculares y aquella se mantiene firme a despecho de la profusion de exitos en la ciencia.David Hume y John Stuart Mill son dos buenos ejemplos de pensadores que han analizado la religion desde la perspectiva critica de la modernidad. Ambos autores llevaron a cabo reflexiones profundas y eruditas que aun hoy mantienen su influencia. En este trabajo se muestran tanto dicho interes, como las consideraciones sobre tematicas teologicas o doctrinales que los dos filosofos realizaron al hilo de su examen del discurso religioso.Hume y Mill fueron tambien testigos comprometidos de su tiempo. Hume, un ilustrado escoces que recelaba de los planteamientos tradicionales de una sociedad en usos cambiantes. Mill, critico implacable de las limitaciones sociales, y defensor de causas tan justas y nobles como poco reconocidas en la arena politica inglesa. Los dos, igualmente ?jueces y partes? con la religion, pero reconociendo el papel civil e incluso moral que esta puede jugar. Mejor una mala religion que ninguna, diria Hume. Y una religion que a pesar de no poseer asidero epistemologico serio, juega sin embargo su papel en terminos de utilidad social, señalara Mill, quien llego incluso a esbozar una propuesta de religion a la medida humana.

El modelo de las democracias actuales parece haber caducado ante las nuevas posibilidades que la tecnología permite con un sistema más profunda y extensamente democrático. El derrumbe de la confianza en los partidos tradicionales con la crisis economica a principios del nuevo milenio muestra un fenomeno global, harto de nuestras ineficientes demoligarquias. Se reclaman mas posibilidades de voto y son posibles nuevas formas de utopia y poder descentralizado ante el nacimiento de e-paises, elecciones continuas sobre temas puntuales por la red, etc. La sociedad del conocimiento y la comunicacion puede traer nuevos modelos de gobierno de sabios o meritocracias que eviten los datapartidos, usando los algoritmos no como señores sino como servidores. La red y los robots deben ser utilizados para ahorrar burocracia y abusos, pero hay que vigilar al sistema que pretende vigilarnos. Redes sociales y cibersociedades configuran espacios ajenos a los dominios politicos tradicionales y es necesario replantear los presupuestos de nuestros gobiernos. Con investigaciones realizadas en el Oxford Internet Institut y los planteamientos de L. Floridi, se hacen aqui osadas propuestas para nuestro futuro.

Tesis doctoral sobre la filosofía del gran pensador español Xavier Zubiri

The Religious Origins of Democratic Pluralism focuses on explaining one of the riddles that fascinated historians and political scientists for much of the twentieth century, namely, the origin and development of Swedish social democracy. While othercountries in Europe experienced dramatic swings between radical and conservative political parties, which resulted in tragic experiments with totalitarian regimes, Sweden, by contrast, miraculously seemed to avoid these extremes, and instead maintained space for democratic discussion and even dissent. This peaceful transformation was facilitated by political actors who crafted the discourse of their debates in such a way that pluralism came to be valued as an ethical good and then vigorously defended. This study examines the decades leading up to the emergence of social democracy in Sweden, and in particular, the career of one prominent politician, Paul Peter Waldenstrom (1838-1917). Waldenstrom was a clergyman, revival preacher, educator,author, and newspaper editor, whose political career began in 1868 with his participation in the Church Assembly of the Church of Sweden. His role expanded during his years of service in the Swedish parliament, the Riksdag, from 1884-1905. This study places Waldenstrom in dialogue with his contemporaries and opponents as a means of identifying how the theological values and priorities of the religious awakening were articulated in the public sphere and contributed to the development of a new political order.

This book contains a series of essays based on previously published articles but all revised and updated. One on the founding of the university of Sydney has been totally re-written. They deal with the cultural and political tsunami that swept over the British empire and especially the colonies in Australia in the middle of the nineteenth century. The effects on those changes continue to this day for both church and state. The recent debates on marriage and religious freedom have about them the marks of these nineteenth century changes. Not all is simple continuity. State aid for independent schools initiated by Robert Menzies but carried to enormous lengths by his successors to this day actually turned the nineteenth century resolution totally on its head. The issues in these essays turn of the collapse of the English Christendom version of church state relations. The implications of that long running change are still central to the stuttering re-thinking by Anglicans of what it means to be a church in Australia in the twenty first century. That struggle has its analogues in the broader culture and nation as it tries to find a way to be Australia.