Článek připomíná 110. výročí narození švýcarského katolického teologa a filosofa (metafyzika) Hanse Urse von Balthasara (1905 Luzern–1988 Basilej). Po studiích germanistiky ve Vídni, Berlíně a Curychu pokračoval ve studiu filosofie a teologie u jezuitů (E. Przywara, H. de Lubac). Před nadějnou akademickou dráhou dal přednost pastorační službě u studentů. V Basileji navázal úzké kontakty s K. Rahnerem a K. Barthem. S lékařkou a mystičkou Adriennou von Speyr založil sekulární institut Johannesgemeinschaft (1944) a nakladatelství, ve kterém vydával její díla. Roku 1950 (...) jezuitský řád opouští. Před druhým vatikánským koncilem vystupoval jako katolický progresivista, po něm jako kritik katolického modernismu, v němž viděl ohrožení biblických tradic. S Henri de Lubacem a Josephem Ratzingerem roku 1972 spoluzakládal mezinárodní katolickou revui Communio. Svou rozsáhlou a rozmanitou publikační činnost završil trilogií Herrlichkeit–Theodramatik–Theologik (1961–1987), v níž uvažuje o Bohu v estetických souvislostech, v kategoriích transcendentálií pravdy, dobra a jejich ztělesnění – krásy.The article recalls the 110th anniversary of the birth of the Swiss Catholic theologian and philosopher (metaphysician) Hans Urs von Balthasar (1905 Luzern–1988 Basel). He studied German in Vienna, Berlin and Zurich and after that he continued his studies in philosophy and theology at the Jesuits (E. Przywara, H. de Lubac). He preferred pastoral ministry among students to a promising academic career. In Basel he established close contacts with K. Rahner and K. Barth. Together with the doctor and mystic Adrienne von Speyr he founded the secular institute Johannesgemeinschaft (1944) and a publishing house, in which he published her work. In 1950 he left the Jesuit order. Before the Second Vatican Council he acted as a progressive Catholic, afterwards as a critic of Catholic modernism, in which he saw the threat of biblical traditions. With Henri de Lubac and Joseph Ratzinger in 1972 he co-founded the International Catholic review Communio. His extensive and diverse publications he completed with trilogy The Glory of the Lord–Theo-Drama–Theo-Logic (1961–1987), in which he contemplates God within aesthetic contexts, within categories of transcendentals truth, goodness and their embodiment – beauty. (shrink)

Scrutinizing the critical tendency to label texts or writers as "postmodern", scholar Stephen Watt argues that "reading post modernly" merely implies reading culture more broadly. In contemporary drama, Watt considers postmodernity less a question of genre or media than a mode of subjectivity shared by both playwright and audience. 6 illustrations.

In Improvisation, Samuel Wells defines improvisation in the theater as "a practice through which actors seek to develop trust in themselves and one another in order that they may conduct unscripted dramas without fear." Sounds a lot like life, doesn't it? Building trust, overcoming fear, conducting relationships, and making choices--all without a script. Wells establishes theatrical improvisation as a model for Christian ethics, a matter of "faithfully improvising on the Christian tradition." He views the Bible not as a "script" but (...) as a "training school" that shapes the habits and practices of the Christian community. Drawing on scriptural narratives and church history, Wells explains six practices that characterize both improvisation and Christian ethics. His model of improvisation reinforces the goal of Christian ethics--to teach Christians to "embody their faith in the practices of discipleship all the time."--Publisher description. (shrink)

Thierry Meynard examines how the Jesuits in China came to understand the Confucian tradition, and how they offered the first complete translation of the Lunyu in the West, in the Confucius Sinarum Philosophus.

Working from within the Lakatosian framework of scientific change, this paper seeks to gain a deeper understanding of the Jesuits’ role in the scientific revolution during the years of Galileo’s trials and the subsequent century. Their received research program was Aristotelian cosmology. Their efforts to construct protective belts to shield the core principles were fueled not only by the basic instinct to conserve but also by the impact of official prohibitions from the side of Church authorities. The paper illustrates how (...) these Church restrictions were not as paralyzing for Jesuit intellectuals as has often been thought. They left considerable space for maneuvering. The paper shows how, within this space, Jesuits were engaged mainly in the indispensable task of exhausting all the potential of Aristotelian cosmology. They did this primarily by trying to build intellectual bridges to ensure coherence between three realms of the cosmological imagination of the time: the received Aristotelian view, the new empirical data, and the realm of everyday experience. (shrink)

In _Jesuit Superior General Luis Martín García and His Memorias_, David Schultenover presents an account and interpretation of Martín’s memoir covering most of his sixty years, including candid reflections on church-state events and his personal life.

This essay takes a rhetorical pragmatist perspective on current questions concerning educational goals and pedagogical practices. It begins by considering some challenges to rhetorical approaches to education, placing those challenges in the theoretical context of their posing. The essay then describes one current rhetorical approach—based on Kenneth Burke’s dramatism and logology—and uses it to understand and redescribe another rhetorical approach—Jesuit teaching of eloquentia perfecta. Proceeding in this way, the essay presents both a general theoretical framework for discussing educational aims (...) and a specific practical example of how such aims might be achieved. (shrink)

ABSTRACT Within the context of national traditions in colonial science, the scientific activities of Jesuit missionaries present us with a unique combination of challenges. The multinational membership of the Society of Jesus gave its missionaries access to virtually every Portuguese, Spanish, and French colony. The Society was thus compelled to engage an astonishingly diverse array of cultural and natural environments, and that diversity of contexts is reflected in the range and the complexity of Jesuit scientific practices. Underlying that (...) complexity, however, was what I see as a unique combination of institutional structures; namely, European colleges, overseas mission stations, and the regular circulation of personnel and information. With this institutional framework as a backdrop, I briefly trace what I see as the most salient themes emerging from recent studies of Jesuit overseas science: 1) the Societys ability to use scientific expertise to its advantage amid the complex web of dependencies upon which it missionary activities rested; 2) the ability of its missionaries to become intimate with a wide range of cultures and to appropriate natural knowledge held by indigenous peoples, especially in the fields of material medica and geography; and 3) the different ways Jesuits used published accounts of “remote nature” (i.e., natural histories of overseas colonies) to advance their corporate and religious causes. (shrink)

Alexander’s "Infinitesimal. How a dangerous mathematical theory shaped the modern world"(London: Oneworld Publications, 2015) is right to argue that the Jesuits had a chilling effect on Italian mathematics, but I question his account of the Jesuit motivations for suppressing indivisibles. Alexander alleges that the Jesuits’ intransigent commitment to Aristotle and Euclid explains their opposition to the method of indivisibles. A different hypothesis, which Alexander doesn’t pursue, is a conflict between the method of indivisibles and the Catholic doctrine of the (...) Eucharist. This is a pity, for the conflict with the Eucharist has advantages over the Jesuit commitment to Aristotle and Euclid. The method of indivisibles was a method that developed in the course of the seventeenth century, and those who developed ‘beyond the Alps’ relied upon Aristotelian and Euclidean ideals. Alexander’s failure to recognize the importance of Aristotle and Euclid for the development of the method of indivisibles arises from an unwarranted conflation of indivisibles and infinitesimals. Once indivisibles and infinitesimals are distinguished, we observe that the development of the method of indivisibles exhibits an unmistakable sympathy for Aristotle and Euclid. Thus, it makes sense to consider an alternative explanation for the Jesuit abhorrence of indivisibles. And indeed, indivisibles but not infinitesimals conflict with the doctrine of the Eucharist, the central dogma of the Church. (shrink)

Considering the overwhelming amount of media products that we are subjected to in the 21stcentury and the way in which those inevitably influence our perception of reality, this research pays specific attention to the role of the media in the construction and enhancement of stereotypes in everyday life, via the language or, more specifically, specialized languages. In particular, this paper aims to investigate an American legal TV series in order to analyze the way in which legal English is used in (...) dialogues. The major research questions are: to what extent such a kind of specialized discourse may be really understood by the greater audience? How does legal drama participate in the shaping of stereotypes relating to the legal environment in the country where it is produced, and cross-culturally, bearing in mind the prominence of “made in the USA” products in the television programming across the world? Ultimately, in the light of the previous questions, should the growing field of research in audiovisual translation extend its investigation into the area of legal English? Taking into consideration the seminal work of Pedersen and Diaz Cintas in the field of Audiovisual Translation, the study will examine the subtitling techniques employed for this atypical genre. Through the analysis of a corpus comprising several dialogues from a collection of episodes of the legal show Reckless, the paper will mostly focus on gender representations and their most common linguistically enhanced stereotypes. (shrink)

In _Jesuit Philosophy on the Eve of Modernity_ Cristiano Casalini collects eighteen contributions by renowned specialists to track the existence and distinctiveness of Jesuit philosophy during the first century since the inception of the order.

Although considered as the end of the Late Scholasticism, in Central Europe the 18th century still bore the substance of philosophical thinking and education of the Jesuit baroque philosophy, especially its ideal of building study societies and classical libraries accompanied by astronomical observatories and scientific collections. The Jesuit model of Eger was brought by the Transylvanian Bishop Ignatius Batthyány at Alba Iulia where he has established a learning place consisting in a classical and theological library and founded a (...) literary society, trained a professional librarian and aimed at offering a study place for meritory scholars. He was himself a theologian, paleographer and historian, edited and commented on the treatise Deliberatio supra hymnum trium puerorum ad Isingrimum liberalem by the 11th century Benedictine Bishop Gerardus of Cenad. Bishop Batthyány was for many reasons a baroque scholar although many times introduced as a man of Enlightenment by some historians. (shrink)

Book reviews: BOER, Wietse de; ENENKEL, Karl; MELION, Walter S.. Jesuit image theory. Leiden: Brill, 2016.. ISBN 978-90-04-31911-0 ISBN 978-90-04-31912-7.

In this article, we investigate the relationship between religion, spirituality, and sustainability ethics. We focus on the sustainability efforts and channels that a Catholic Jesuit university employs in defining sustainability for business education and the global community through a consideration of the themes of social justice and the value of life. Specifically, we examine the model embraced by Loyola University Chicago , which promotes sustainability ethics and initiatives through their campus infrastructure, academic curriculum, and institutional culture. We examine emerging (...) student-run businesses and their impact on the environment from a social justice perspective. Sustainability initiatives include on-campus biodiesel production, bottled water bans, sustainable farming, water conservation, and the creation of a sustainability dashboard. (shrink)

The book tackles the lack of research on contemporary Jesuit primary and secondary schools in North and Latin America by bringing together the studies available and adding commentaries by well-known education experts. As a whole, the book pictures a tradition that is living a historical moment, akin to a crossroads.

This essay takes a rhetorical pragmatist perspective on current questions concerning educational goals and pedagogical practices. It begins by considering some challenges to rhetorical approaches to education, placing those challenges in the theoretical context of their posing. The essay then describes one current rhetorical approach—based on Kenneth Burke’s dramatism and logology—and uses it to understand and redescribe another rhetorical approach—Jesuit teaching of eloquentia perfecta. Proceeding in this way, the essay presents both a general theoretical framework for discussing educational aims (...) and a specific practical example of how such aims might be achieved. (shrink)

The stated goal of Donna Haraway's “Cyborg feminism” is to liberate sensuality from violence. In examining her book alongside that of Jesuit Toletus it becomes clear that both argue that sensuality is a place of metaphysical violence. The first two sections of the essay demonstrate this, and, in addition that Toletus' commentary on Aquinas is hardly accurate. This fact will help justify the claim that the Jesuit tradition includes a rather particular theory of sensuality, the origin of which (...) is perhaps Giles of Rome. A third section shows how the Jesuit Gaston Fessard rediscovered Aquinas' own theory of sensuality through a thoroughgoing critique of Hegelian and Marxist dialectic. The essay concludes that Haraway would do well to adopt Aquinas' non‐violent theory of sensuality as her own. (shrink)

There is a well-documented paradigm-shift in eighteenth century Jesuit philosophy and science, at the very least in Central Europe: traditional scholastic version(s) of Aristotelianism were replaced by early modern rationalism (Wolff's systematisation of Leibnizian philosophy) and early modern science and mathematics. In the field of probability, this meant that the traditional Jesuit engagement with probability, uncertainty, and truthlikeness (in particular, as applied to moral theology) could translate into mathematical language, and can be analysed against the background of the (...) accounts of probability, pre-mathematical Jesuit logic, Wolff's conceptual analysis, and Bernoullian mathematisation. The works of two Jesuit philosophers, Berthold Hauser and Sigismund Storchenau, can be related to this context. The core of their logic of (epistemic) probability is the account of negation (or ‘contradiction’) and implication (or ‘argument’), in particular, the algorithms for computing the reliability of one piece of evidence when compared to the respective counter-evidence and for computing the probability of a conclusion given the probability of its premises. (shrink)

Thomas Hobbes's doctrine of space is here considered as an example of the Nachzuirkung of Jesuit commentaries on Aristotle's natural philosophy in seventeenth-century mechanistic science. Hobbes's doctrine of space can be reconstructed in terms of his intensive dialogue with late scholasticism, as represented in the works of several important Jesuit authors. Although he presents his concept of space as an alternative to the Aristotelian notion of place, there are some remarkable similarities between Hobbes's alternative notion of space and (...) the concept of spatium imaginarium, found in the Jesuit commentaries. While Hobbes adopts many scholastic elements, he employs these to his own purposes. Thus, on the one hand, this article does not so much challenge Hobbes's "modernity", but rather tries to put it in its proper perspective. On the other hand, it tries to show the vitality and importance of Jesuit natural philosophy in non- or even anti-Aristotelian contexts. (shrink)

SummaryOn its foundation in 1842, St Francis Xavier's College, Liverpool, was the first British manifestation of the renaissance of Jesuit day-schools throughout nineteenth-century Europe. Initially, the College developed along traditional Jesuit lines, imbibing the spirit of the Ratio Studiorum, the centuries-old educational code of the Society of Jesus.By 1875, a new era had hawned as the needs of one of the largest commercial and industrial centres in the British Empire forced the Jesuits to examine critically the type of (...) education being dispensed in their Liverpool college. The curriculum was rapidly extended away from its traditional roots in the Classics to embrace scientific and technical training. This paper seeks to show how the Jesuits in Liverpool adapted in the last quarter of the nineteenth century to changing demands both at home and from their Superior General in Rome. (shrink)

James Bernauer’s Jesuit Kaddish about Jews and Jesuits in the shadow of the Holocaust is not a work of ordinary secular history. It is grounded in two distinctly Jesuit spiritual practices. This es...

In this paper, I examine a neglected debate between Francisco Suárez and Pedro Hurtado de Mendoza about the unity of composite substances. There was a consensus among the Jesuits on the fact that the per se unity of composite substances requires something in addition to matter and form. Like most Jesuits, Suárez and Hurtado further agree on the fact that this additional ingredient is not a full-blown thing, but a “mode of union.” However, while Suárez claims that the union is (...) achieved through a single mode, Hurtado maintains that it is necessary to postulate two distinct modes of union, one modifying form and another modifying matter. I argue that this disagreement actually reflects an important ontological debate about the nature of the items that serve as the cement of things and that it eventually leads later Jesuits like Rodrigo de Arriaga to conceive of union as a polyadic or “straddling” mode. (shrink)

The road into Poland was not easy for the Society of Jesus. Although there were some Polish bishops, such as Stanisław Hozjusz [Stanislaus Hosius] and the successor to his See of Varmia, Marcin Kromer [Martinus Cromerus], who took steps to induce the authorities at Rome to allow the Jesuits to come and establish themselves in Poland-Lithuania, seeing the Order as an effective auxiliary agency for the practical implementation of the reforms passed at the Council of Trent, their efforts were isolated (...) attempts which failed to find sympathy with even the rest of the bishops of Poland, not to speak of other social groups. (shrink)

The road into Poland was not easy for the Society of Jesus. Although there were some Polish bishops, such as Stanisław Hozjusz [Stanislaus Hosius] and the successor to his See of Varmia, Marcin Kromer [Martinus Cromerus], who took steps to induce the authorities at Rome to allow the Jesuits to come and establish themselves in Poland-Lithuania, seeing the Order as an effective auxiliary agency for the practical implementation of the reforms passed at the Council of Trent, their efforts were isolated (...) attempts which failed to find sympathy with even the rest of the bishops of Poland, not to speak of other social groups. (shrink)

Drama and Feeling makes a case for placing educational drama firmly within the curriculum and provides drama educators with new insight into the dramatic art form and process.

Although it might be argued that the social drama is a story in [Hayden] White's sense, in that it has discernible inaugural, transitional, and terminal motifs, that is, a beginning, a middle, and an end, my observations convince me that it is, indeed, a spontaneous unit of social process and a fact of everyone's experience in every human society. My hypothesis, based on repeated observations of such processual units in a range of sociocultural systems and in my reading in (...) ethnography and history, is that social dramas, "dramas of living," as Kenneth Burke calls them, can be aptly studied as having four phases. These I label breach, crisis, redress, and either reintegration or recognition of schism. Social dramas occur within groups of persons who share values and interests and who have a real or alleged common history. The main actors are persons for whom the group has a high value priority. Most of us have what I call our "star" group or groups to which we owe our deepest loyalty and whose fate is for us of the greatest personal concern. It is the one with which a person identifies most deeply and in which he finds fulfillment of his major social and personal desires. We are all members of many groups, formal or informal, from the family to the nation or some international religion or political institution. Each person makes his/her own subjective evaluation of the group's respective worth: some are "dear" to one, others it is one's "duty to defend," and so on. Some tragic situations arise from conflicts of loyalty to different star groups. Victor Turner is professor of anthropology and a member of the Center for Advanced Studies at the University of Virginia. His many publications include Schism and Continuity in an African Society, The Forest of Symbols, The Ritual Process, and, with Edith Turner, Image and Pilgrimage in Christian Culture. (shrink)

In Euripides' Bacchae Dionysos visits Thebes in disguise to establish his mysteries there. And so, given normal Euripidean practice, it is almost certain that in the lost part of his final speech Dionysos actually prescribed the establishment of his mysteries in Thebes. In the same way the Homeric Hymn to Demeter tells how the goddess came in disguise to Eleusis and finally established her mysteries there. After coming to Eleusis she performs certain actions in the house of king Celeus, for (...) example the drinking of the κυκεν, which have long been recognized as corresponding to ritual undergone by the initiands in the Eleusinian mysteries. It is the main thesis of this paper that just as elements of the Homeric Hymn to Demeter seem to derive from a ερς λγος of the Eleusinian mysteries, so certain elements of the Bacchae derive from a ερς λγος of the mysteries of Dionysos, and that furthermore Euripides consciously alludes to the Dionysiac mysteries for a dramatic effect dependent on the religiosity of his audience, rather as Aeschylus alludes in the Oresteia, on the principle μαθοσιν αδ, to the mysteries of Eleusis. This case will suffer from two drawbacks. Firstly there is the general scepticism about ritual patterns in drama arising as a reaction to the excesses of, for example, Murray and Cornford. This means that a far greater degree of probability seems to be required from suggestions of this kind than from the more traditional mode of speculation of, say, textual criticism. And secondly, it must be immediately and frankly admitted both that we do not know much about the mysteries of Dionysos and that most of what we do know is from the Hellenistic and Roman period. In the argument that follows recourse will sometimes be had to two assumptions. The first is to suppose a degree of continuity between the Dionysiac mysteries of the classical and later periods. This assumption is based firstly on the observable continuity of the mysteries: for example the antiquity of the Eleusinian ritual described by Plutarch, which will form an important part of my argument, is attested by Aristophanes and Plato. And it is based secondly on general considerations: conservatism is of the essence of those rituals in which a community such as a thiasos perpetuates itself by the transmission of a ritual treasured as originally taught by their god. The second assumption is to suppose, on the basis of numerous observable similarities, an essential similarity between the Dionysiac mysteries and the Eleusinian, about which we are well informed even for the classical period. (shrink)

Hamilton explains why "drama" is a category of literature rather than of theater, even though it is appropriate to describe many theatrical performances as "dramatic." Consideration of the possibilities of theatrical performance are especially important to this category of literature, but need not be (and often are not) decisive in constraining interpretations of dramatic works.

The Society of Jesus has always been a highly “political” religious order. The context for its political thought was its engagement with higher-level education, its antiheretical, pastoral, and missionary activities, and its close relationships with secular rulers. Although there was no single, cohesive, or exclusively Jesuit political doctrine its members shared some premises: the (Thomist) premise that reason and revelation are complementary; that prudence is a pre-eminent virtue in all practical activity; and that the principles of good order (organization) (...) are the same for church, polity, and any other “body” or corporation (including the Society itself). Inferences could therefore be drawn from reason to revelation and from one kind of body to another. Reason and revelation concurred that the polity requires coordination of individuals to the common good by coercive authority, and therefore hierarchy and headship, although that headship need not be monarchical. However, like most of their contemporaries, Jesuits regarded monarchy as the best form of government. Although authority as such is natural and necessary, the element of consent is the political community’s freedom to choose its own form of government. The alterability of most laws implies an “absolute” ruler. However, the authority of any ruler or regime is limited by fundamental laws, natural and divine law, and the natural and legal rights of subjects, as well as the right or threat of tyrannicide. The Society’s antiheretical activities were centered on defending the ultimate authority of the papacy over the church, especially as supreme arbiter of controversies about faith and morals. Jesuit theologians defended the papal “indirect power” to intervene in secular government where the salvation of souls was involved. This could threaten the independent authority of secular rulers. However, the Society was normally highly sympathetic to the position of secular rulers; indeed Jesuit theologians and controversialists made substantial concessions to “reason of state.” Almost from the establishment of the Society of Jesus (1540), Jesuits have been involved with things political. The Society’s founders, preeminent among them Ignatius Loyola, had not intended this. However, their placing the Society at the papacy’s disposal, the remarkable gifts and educational attainments of its members, and its adaptability meant that even in the lifetime of the founding fathers (Ignatius died in 1563, Laínez his successor as superior general in 1565, and Salmerón, the last surviving founder, in 1586), its activities came to center on secondary- and tertiary-level education and antiheretical engagements, as well as retaining the original focus on foreign and domestic missions, and spiritual guidance. For all these activities, the Society needed patrons among prelates and secular rulers to fund and protect it, and in dealing with them it acquired a vast collective political experience, as well as political enemies. Its various engagements also demanded theoretical reflection about politics. (shrink)

Raymund Schwager SJ suggested a dramatic way of looking at the Christ event, as recorded in the New Testament, in order to clarify the meaning of it and provide a coherent picture. Bernard Lonergan SJ developed a theological methodology for our day. In this article, the author tries to determine how Schwager's approach relates to Lonergan's methodology. He wants to investigate the question: what functional specialty is Schwager engaged in in his main work? The answer shall be that this is (...) foundations. The author of the article proceeds by (1) introducing the most important elements of Schwager's dramatic understanding of the Christ event and (2) of Lonergan's methodology, and then by linking them with one another; (3) he will try to show how Schwager's subdivision of the Christ event into five acts brings out the contours of Jesus' struggle with his opponents as an instance of dialectic in Lonergan's sense; (4) that the Easter experience will be construed as a new, foundational, act that objectifies conversion to human authenticity; and that (5) by discerning all this in the Christ event dramatic theology defines soteriology as the horizon within which Christian doctrines and systematics have to stand and elucidates the way soteriology should be construed; that way dramatic theology determines itself as a foundational enterprise. For the author of the article, this constitutes an exemplary case of the genesis of special theological categories. /// Segundo o artigo, Raymund Schwager SJ propôs um modo dramático de encarar o acontecimento crístico, tal como o mesmo nos é relatado nos textos do Novo Testamento, em ordem a clarificar o seu sentido e a oferecer-nos uma imagem coerente do mesmo. Por seu lado, Bernard Lonergan SJ desenvolveu uma metodologia teológica adequada às exigências do nosso tempo. Assim, o autor do artigo propõe-se determinar de que modo a abordagem de Schwager está relacionada com a metodologia de Lonergan. O seu objectivo é investigar a seguinte questão: qual é a especialidade funcional com que Schwager se compromete na sua principal obra? A resposta será que se trata das fundações. Com isso, o artigo desenvolve-se da seguinte maneira: (1) introdução dos elementos mais importantes na compreensão dramática de Schwager acerca do acontecimento crístico; (2) introdução dos elementos mais importantes da metodologia lonerganiana, para depois os relacionar um ao outro; (3) mostrar de que modo a subdivisão de Schwager do acontecimento crístico em cinco actos é capaz de trazer ao de cima os contornos da luta de Jesus com os seus opositores como uma instância dialéctica no sentido de Lonergan; (4) mostrar de que modo a experiência pascal pode ser construída como um novo, e fundacional, acto que objectiva a conversão à autenticidade humana; (5) mostrar até que ponto mediante o discernimento de tudo isto no acontecimento crístico, a teologia dramática define a soteriologia como o horizonte dentro do qual as doutrinas cristãs e a sistemática teológica têm de se afirmar e elucida o modo como a sotereologia tem de ser construída. Deste modo, a teologia dramática determina-se a si mesma como um empreendimento fundacional. Para o autor do artigo, trata-se aqui de um caso exemplar no que respeita à génese de categorias teológicas especiais. (shrink)

One of the greatest dramatists of all time, Shakespeare, recognized that dramatic action was not limited to the stage. Now, in Drama and Intelligence, a work firmly rooted in developmental drama, Richard Courtney is the first to examine dramatic action as an intellectual and cognitive activity. Courtney explores the nature of those experiences we live "through" and which involve us in what is termed "as if" thinking and action.

Jesuits and Matriarchs: Domestic Worship in Early Modern China. By Nadine Amsler. Seattle: University of Washington Press, 2018. Pp. ix + 258. $95 ; $30.

French Jesuit missionaries in China in the seventeenth and eighteenth centuries Content Type Journal Article Pages 1-4 DOI 10.1007/s11016-011-9530-8 Authors Ugo Baldini, Department of Historical and Political Studies, Faculty of Political Sciences, University of Padova, Via del Santo 28, 35123 Padova, Italy Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.

This article examines the technological construction of political power, as well as resistance to political power, by means of an "ideal-typical" model called a technolog ical drama. In technological regularization, a design constituency creates artifacts whose features reveal an intention to shape the distribution of wealth, power, or status in society. The design constituency also creates myths, social contexts, and rituals to legitimate its intention and constitute the artifact's political impact. In reply, the people adversely affected by regularization engage (...) in myth-, context-, or artifact-altering strate gies that represent an accommodation to the system or a conscious attempt to change it. A technological drama, in short, is a specifically technological form of political discourse. A key point is that throughout all three processes, political "intentions," no less than the facticity and hardness of the technology's "impact," are themselves constituted and constructed in reciprocal and discursive interaction with technological activities. Technology is not politics pursued by other means; it is politics constructed by technological means. (shrink)

Contemporary casuistry, informed by a centuries-old intellectual tradition within the Jesuit order of the Catholic Church, characteristically maintains that ethical judgment does not rely on abstract laws, general rules or universal principles. Ethical judgment is formed through a subtle activity of comparing prior, settled cases with the current problem one is experiencing. Judgment on moral matters is therefore thought to be highly context-dependent and requires a sensitivity to the unique facts and social circumstances of each case. This discussion reviews (...) the origins of casuistry within Jesuit thought and then examines the implications of casuistry for organizational ethics. Our central argument is that contemporary casuistry, while correct to emphasize the particularity of ethical judgment, is nonetheless compatible with an important role for general principles in ethical decision-making within organizations. (shrink)

Philosophy underwent a corresponding theatrical shift in the modern era, most importantly through the work of Kierkegaard, Nietzsche, Sartre, and Camus.

In this research, we present the most important characteristics of the so called and so much explored Jesuit Edition of Newton’s Philosophi? Naturalis Principia Mathematica edited by Thomas Le Seur and Fran?ois Jacquier in the 1739-1742. The edition, densely annotated by the commentators (the notes and the comments are longer than Newton’s text itself) is a very treasure concerning Newton’s ideas and his heritage, e.g., Newton’s geometry and mathematical physics. Conspicuous pieces of information as to history of physics, history (...) of mathematics and epistemology can be drawn from it. This paper opens a series of study concerning Jesuit Edition, whose final scope is to put in evidence all the conceptual aspects of such edition and its role inside the spread of scientific ideas and inside the complex relation science, popularization & society. (shrink)

9 Eastern Christianity and Jesuit Scholarship on Arabic and Islam: Modern History and Contemporary Theological Reflections -- 10 Autonomy, Dignity, Human Rights: Correcting a Popular Error -- 11 Liberal and Authoritarian Approaches to Raising Good Citizens -- 12 Stewardship as Welcome and Respect for the Dignity of the Vulnerable: An Essay in Bioethics -- 13 Dialogue in a Pluralist Context: Theological Ethics and the New Interest in Happiness -- Index.

In 1773, Pope Clement XIV suppressed the Society of Jesus, a dramatic, puzzling act that had a profound impact. This volume traces the causes of the attack on the Jesuits, the national expulsions that preceded universal suppression, and the consequences of these extraordinary developments. The Suppression occurred at a unique historical juncture, at the high-water mark of the Enlightenment and on the cusp of global imperial crises and the Age of Revolution. After more than two centuries, answers to how and (...) why it took place remain unclear. A diverse selection of essays - covering France, Spain, Portugal, Italy, the Netherlands, China, Eastern Europe, and the Americas - reflects the complex international elements of the Jesuit Suppression. The contributors shed new light on its significance by drawing on the latest research. Essential reading on a crucial yet previously neglected topic, this collection will interest scholars of eighteenth-century religious, intellectual, cultural, and political history. (shrink)

SummaryIn 1865, Spanish Jesuits founded the Manila Observatory, the earliest of the Far East centres devoted to typhoon and earthquake studies. Also on Philippine soil and under the direction of the Jesuits, in 1884 the Madrid government inaugurated the first Meteorological Service in the Spanish Kingdom, and most probably in the Far East. Nevertheless, these achievements not only went practically unnoticed in the historiography of science, but neither does the process of geophysical dissemination that unfolded fit in with the two (...) types of transmitter of knowledge identified by historians in the missionary diffusion of the exact sciences in colonial contexts. Rather than regarding science as merely a stimulus to their functionary and missionary tasks, Spanish Jesuits used their overseas posting to produce and publish original research –– a feature that would place them within the typology of the ‘seeker’ rather than the ‘functionary’ (in stark contrast to what the standard typology sustains). This paper also analyses examples of synergies between science, education and trade, which denotes, inter alia, the existence of a broad and solid educational structure in the Manila Mission that sustained the strength of research enterprise. (shrink)