Desde 2016, el suicidio asistido y la eutanasia han sido legalmente permitidos en Canadá y se han referido, contenciosamente, como «Asistencia Médica en la Muerte (MAID, por sus siglas en inglés)». Este documento describe cómo el relativismo sobre el suicidio ha creado tal incertidumbre que ha afectado a los médicos y profesionales de la salud, incluidos los administradores de la atención médica, mientras se esfuerzan por cumplir con sus deberes. Esto se ve, en parte, al tratar a los pacientes que (...) están considerando u optando por el suicidio asistido o la eutanasia; cómo se ven afectados por el relativismo suicida, ya que al mismo tiempo buscan atención espiritual y, en el caso concreto de los católicos, buscan la confesión, la unción de los enfermos, un funeral y rito de entierro católico, elementos que son propios de la pastoral católica. Aunque en los obispos católicos de Canadá hay unanimidad en su opinión sobre el suicidio asistido y la eutanasia, y consideran que objetivamente es un mal moral, sin embargo, están divididos en la respuesta pastoral a los católicos que solicitan el suicidio asistido o la eutanasia y, al mismo tiempo, la atención espiritual en el final de la vida elegido. Esta ambigüedad moral da lugar a la no declarabilidad con respecto al estatus moral del suicidio asistido y la eutanasia, y ha servido para promover el relativismo suicida entre algunos laicos católicos, pacientes, profesionales de la salud y administradores. (shrink)

Johann Fichte gave a lecture on The Vocation of the Scholar. The article explores its applicability for the Vocation of the Christian Scholar.

Tradition holds that many Brahmin families were converted through the ministry of St. Thomas and seven churches were established in Palur, Muziri, Parur, Gokkamangalam, Chayal, Niranam, and Quilon. After forming several more congregations out of Jews as well as of Dravidi people, Apostle Thomas went to Meliapur where even the Raja was converted with many of his subjects. This infuriated the Brahmins (of Aryan origin). According to tradition, St. Thomas was speared to death by Brahmins near Mylapore. According to many (...) early Church fathers, the mortal remains of Thomas were shifted from his tomb in India to Edessa.[2]. (shrink)

At the root of the corruption problem is its moral and economic nature. The economic problem is a moral problem. Modern theories of corruption are usually empirical in nature. However, they are not without their ideological dimensions though in the modern scheme of things, a normative framework is usually not rationally entertained. Empiricism combined with materialism takes on the reins of economies; however, disregard of the spiritual will not bring any lasting solution. A vision of the absolute is needed. There (...) are various ideologies and religions that provide some kind of a vision or the other. The biblical vision is both historical and prophetic as well. And, the Church is called to be the model of that vision in this pervert and corrupt world. (shrink)

In this paper, we examine the concepts ‘destination’, ‘revelation’, ‘foreknowledge’, ‘will’, ‘transmission’, ‘motion’, and ‘grace’, as they appear in Gregory Palamas’ treatise De opera-tionibus divinis. According to the Christian theologian, these terms correspond to specific ways of God’s manifestation, i.e. His natural and supernatural revelation. Since they illuminate God’s energies, but not His essence, they are participated by the beings of the natural world. The first two terms mainly refer to a general version of the revelation, while the third (...) contains epistemological elements as well and the fourth contains elements referring also to the divine will. The fifth term condenses the content of the afore-mentioned terms seen as an ad extra bestowment. By means of these concepts, Palamas preserves the ontological difference between the supernatural and the natural, while, at the same time, he defines the exact way of their communion, which excludes pantheism. He introduces into the divine realm the state of distinction, which, however, does not restrict its unity at all. He accepts the development of a metaphysical multitude, which is regulated by the divine uniqueness. What emerges is not a kind of Neoplatonic polytheism, but the infinite richness of the divine existence. Thus, Palamas steadily moves within the tradition founded by Ps.-Dionysius the Areopagite, Maximus the Confessor, John Damascene, and George Pachymeres, the main characteristic of which is ontological monism. This is a tradition which formulated common places as to the content, the concepts and the relevant methodology, while the distinction between negative and affirmative theology is dominant. (shrink)

The article surveys few of the most important philosophical contributions by Christians in the 21st century. Those surveyed include Francis Schaeffer, Alvin Plantinga, Norman Geisler, and Ravi Zacharias.

One of the important assets that Gutenberg’s printing press gifted to modern political economies is the ability to print paper money. The common man usually thinks that paper money is the real money, while in fact it is only a promissory note promising the bearer of the note the payment of the same amount (in coins, if not in gold) by the Reserve Bank. In the past, however, governments did deny such payment in exchange of the notes and one government (...) even made the holding of gold by the citizens as illegal. (shrink)

Resumo O cenário religioso mutável e plural do nosso tempo implica na teologia cristã, particularmente aquela produzida nas universidades, espaços catalisadores de questões mundiais, sendo a religiosa uma das mais relevantes. O objetivo deste artigo é verificar como a teologia acadêmica, especialmente aquela produzida na universidade, expressa essa característica da atualidade: a pluralidade. O método é a análise qualitativa de estudos que valorizam o plural na fé e na teologia cristã. A hipótese é que as perspectivas ecumênicas e inter-religiosas são (...) fundamentais para uma teologia plural hoje. E isso requer uma revisão tanto no aspecto formal e epistemológico da teologia, quanto em seu conteúdo. A conclusão é que a teologia precisa ser construída como conhecimento plural, não só porque dialoga com culturas, ciências e diferentes formas de crer, mas também porque ela mesma é plural. Resumen El escenario religioso, cambiante y plural, del nuestro tiempo implica en la teología cristiana, particularmente la que se produce en las universidades, espacios catalizadores de las cuestiones mundiales, siendo la religiosa una de las más relevantes. El objetivo de este artículo es verificar como la teología académica, en especial la producida en la universidad, expresa esta característica de la actualidad: la pluralidad. El método es el análisis cualitativo de estudios que valorizan el plural en la fe y en la teología cristiana. La hipótesis es que las perspectivas ecuménica e interreligiosa son fundamentales para una teología plural hoy. Y esto exige una revisión tanto en el aspecto formal y epistemológico de la teología, cuanto en su contenido. La conclusión es que la teología necesita construirse como conocimiento plural, no solo porque dialoga con culturas, ciencias y diferentes formas de creer, sino porque ella misma es plural.The changing and plural religious scenario of our time implies in Christian theology, particularly that produced in universities, spaces that are catalysts for world issues, with religion being one of the most relevant. The objective of this article is to verify how the academic theology, especially that produced in the university, expresses this current characteristic: plurality. The method is the qualitative analysis of studies that value plurality in faith and in Christian theology. The hypothesis is that ecumenical and interreligious perspectives are fundamental for a plural theology today. And this requires a review both in the formal and epistemologia aspect of theology, as well as in its content. The conclusion is that theology needs to be constructed as plural knowledge, not only because it dialogues with cultures, sciences and different ways of believing, but also because it is itself plural. (shrink)

Religious violence is a function of deep philosophical and psychological belief-behavior. This article explores the issue in light of Hinduism, Islam, Christianity, and Psychology of evil.

To have a theory of religion before studying religion would make the study superfluous unless there is openness for change, openness for new horizons emerging. However, we need to understand that contextual meaningfulness is not the same as relativism. The search for a common framework presupposes the reality of and possibility of the same. Men can determine the rules of a particular language-game; but, they cannot create the laws of logic. So, while hermeneutics must pay attention to both content and (...) context, it must also watch to keep to the principles that are universal and absolute – that are common. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In Memoriam: Hans Blumenberg (1920–1996), An Unended QuestElías José PaltiAt 76, after a long intellectual career spanning more than thirty years, first as Professor of Philosophy at Giessel, then at Bochum, and finally at Münster until his retirement in 1985, Hans Blumenberg has died.1 He leaves behind an incredibly vast oeuvre2 covering the most diverse subjects, from an interpretation of Bach’s The Passion of St Matthew to the history (...) of different terms, concepts, and metaphors (such as shipwreck, the book, and the cave).3 His three major books—The Legitimacy of the Modern Age (1966), The Genesis of the Copernican World (1975), and Work on Myth (1979)—are already classics and constitute true landmarks in the contemporary historiography of ideas. Yet so varied and extended an intellectual production revolves around a single concern: the origins and legitimacy of the so-called Modern Age. Moving back and forth from different angles and perspectives toward the same core—as in a prolonged assault—in order to test the different edges and explore all the potential implications of his own inquiring, men and gods, science and myth, from antiquity to the present day, all are invoked in his work for a concerted [End Page 503] attack aimed to shed new light into that enigma called the “Modern Age.” His multifaceted approach is thus only an expression of the multifold nature of his own subject matter.However, the unity of this quest is more apparent than real. His line of questioning moved progressively from the problem regarding the legitimacy of the modern age to that of its origins and specific nature, and in this very process not only did his approach vary but his very concept of that age changed. Here I will trace the main investigative lines that Blumenberg followed through his three major works4 to uncover how his view of the modern age was modified and became more and more complex over time. I will also show how, in fulfilling his project and in the consequent growing sophistication of his perspective, Blumenberg actually discovered a number of unsuspected problems that derailed him from his original endeavor, forcing him to reformulate some of his conceptual tools, and indeed to redefine the ultimate object of his undertaking.Modernity and the Problem of Its LegitimacyThe Legitimacy of the Modern Age (1966)5 was first in a trilogy of major works reviewed here. Its title formulates concisely Blumenberg’s original concern. In it he focussed his discussion on the “theory of secularization,” originally formulated by Carl Schmitt in Political Theology (1922) and later developed by Karl Löwith in Meaning and History (1949).For Löwith there were only two authentically original traditions in Western historical thought: the Ancient (based on the notion of cyclical time) and the Medieval/Modern (founded on the idea of a linear, future-directed pattern of human development).6 The philosophy of history that originated in the eighteenth century is nothing else but a result of the secularization of the eschatological Christian motif of the fall and subsequent redemption. Such a revelation would unmask, according to the author of this theory, the myth of modernity’s origins as representing a radical rupture from its immediate past and the final consecration of the absolute reign of reason. This would deprive modernity of the grounds upon which it legitimizes itself. “Illegitimacy,” then, is here identified with “heterogony” (the lack of authentic, proper sources). “Seen from the point of view of secularization,” remarks Blumenberg, “the false conflict of the medieval and the modern age can be reduced to a single episode in the interruption of the human connection to the cosmos” (28). [End Page 504]For Blumenberg, on the contrary, “secularization” did not necessarily constitute an anathema. The fact that the notion of “secularization”—originally conceived as merely a descriptive term—came to involve pejorative connotations resulted from the Platonic assumption that a derivative truth is only a degraded form of the primitive, authentic Truth, so that any kind of intellectual acquisition becomes suspect (73). This is not actually the case. In a purely descriptive sense, Blumenberg argued, one can cite almost any philosophy... (shrink)

The church is separate from the state. Thus, historically, it is seen that even though a government wasn’t secular, God was secular. He didn’t drag religion into politics, but silently did intervene to administer temporal justice and order in the world (i.e. temporal justice in relation to temporal authority). With regard to the church, it doesn’t seem that God is interested in an organized religion at all. Christianity had nothing to do with an external temple. Each Christian is the (...) temple of God. This is what frees Paul to do his own theology, separate from the Twelve. (shrink)

This article explores the attempts, possibilities, and future of ecumenical initiatives in Christianity.

Culture and Religion have fundamental differences. Culture is related to nature, while religion emphasizes on authority and revelation. Culture naturally is more dynamic, while culture religionised is stagnant and conservative.

Introduction he eleventh chapter of Hebrews has been one of the most inspiring chapters of faith in the Bible throughout the history of Christianity. ...

Interreligious dialogue for social harmony and peace is a crucial topic in our times. Comparative religious studies helps to facilitate the peace building process. This book looks at a few comparative themes in some of the Karmic and Abrahamic faiths. Karmic religions include Hinduism, Buddhism, Jainism, and Sikhism that have one central connecting theme, the concept of karma. Similarly, Judaism, Christianity, and Islam are connected through the story of Abraham. So, they are called Abrahamic religions.

This is a handy booklet that gives a quick glance at the major doctrines of Christianity. Doctrines such as Bibliology, Theology Proper, Christology, Pneumatology, Trinity, Creation, Anthropology, Angelology and Demonology, Atonement, Soteriology, Ecclesiology, and Eschatology are neatly adumbrated with scriptural references. It is a great tool for pastoral teachers as well as teachers and students of theology in seminaries.

The recent renaissance of Augustinian ethics remains mostly silent about the central place of slavery in Augustine’s thought. Although Augustinians appear confident his insights can be excised from his legitimation of the institution of slavery, two facts challenge this assumption: First, slavery constitutes not simply one moral issue among others for Augustine but an organizing, conceptual metaphor; second, the contemporary scene to which Augustinians apply his thought is itself the afterlife of a slave society. Thus, to bear faithful witness in (...) a racialized world, Augustinians must grapple with slavery as Augustine’s key conceptual metaphor, one that animates his thought and subtly reproduces the moral vantage of the master. (shrink)

The 2013 FOIM (Fellowship of Indian Missiologists) Conference was hosted at Punalur, Kerala. 12 papers from this conference were compiled and published in Christian Mission in the Midst of Violence under the editorship of Dr. Joy Thomas SVD, director of Ishvani Kendra of Pune and Secretary of FOIM and Dr. Siga Arles, director of the Centre for Contemporary Christianity of Bangalore.

In lieu of an abstract, here is a brief excerpt of the content:In Memoriam: Hans Blumenberg (1920–1996), An Unended QuestElías José PaltiAt 76, after a long intellectual career spanning more than thirty years, first as Professor of Philosophy at Giessel, then at Bochum, and finally at Münster until his retirement in 1985, Hans Blumenberg has died.1 He leaves behind an incredibly vast oeuvre2 covering the most diverse subjects, from an interpretation of Bach’s The Passion of St Matthew to the history (...) of different terms, concepts, and metaphors (such as shipwreck, the book, and the cave).3 His three major books—The Legitimacy of the Modern Age (1966), The Genesis of the Copernican World (1975), and Work on Myth (1979)—are already classics and constitute true landmarks in the contemporary historiography of ideas. Yet so varied and extended an intellectual production revolves around a single concern: the origins and legitimacy of the so-called Modern Age. Moving back and forth from different angles and perspectives toward the same core—as in a prolonged assault—in order to test the different edges and explore all the potential implications of his own inquiring, men and gods, science and myth, from antiquity to the present day, all are invoked in his work for a concerted [End Page 503] attack aimed to shed new light into that enigma called the “Modern Age.” His multifaceted approach is thus only an expression of the multifold nature of his own subject matter.However, the unity of this quest is more apparent than real. His line of questioning moved progressively from the problem regarding the legitimacy of the modern age to that of its origins and specific nature, and in this very process not only did his approach vary but his very concept of that age changed. Here I will trace the main investigative lines that Blumenberg followed through his three major works4 to uncover how his view of the modern age was modified and became more and more complex over time. I will also show how, in fulfilling his project and in the consequent growing sophistication of his perspective, Blumenberg actually discovered a number of unsuspected problems that derailed him from his original endeavor, forcing him to reformulate some of his conceptual tools, and indeed to redefine the ultimate object of his undertaking.Modernity and the Problem of Its LegitimacyThe Legitimacy of the Modern Age (1966)5 was first in a trilogy of major works reviewed here. Its title formulates concisely Blumenberg’s original concern. In it he focussed his discussion on the “theory of secularization,” originally formulated by Carl Schmitt in Political Theology (1922) and later developed by Karl Löwith in Meaning and History (1949).For Löwith there were only two authentically original traditions in Western historical thought: the Ancient (based on the notion of cyclical time) and the Medieval/Modern (founded on the idea of a linear, future-directed pattern of human development).6 The philosophy of history that originated in the eighteenth century is nothing else but a result of the secularization of the eschatological Christian motif of the fall and subsequent redemption. Such a revelation would unmask, according to the author of this theory, the myth of modernity’s origins as representing a radical rupture from its immediate past and the final consecration of the absolute reign of reason. This would deprive modernity of the grounds upon which it legitimizes itself. “Illegitimacy,” then, is here identified with “heterogony” (the lack of authentic, proper sources). “Seen from the point of view of secularization,” remarks Blumenberg, “the false conflict of the medieval and the modern age can be reduced to a single episode in the interruption of the human connection to the cosmos” (28). [End Page 504]For Blumenberg, on the contrary, “secularization” did not necessarily constitute an anathema. The fact that the notion of “secularization”—originally conceived as merely a descriptive term—came to involve pejorative connotations resulted from the Platonic assumption that a derivative truth is only a degraded form of the primitive, authentic Truth, so that any kind of intellectual acquisition becomes suspect (73). This is not actually the case. In a purely descriptive sense, Blumenberg argued, one can cite almost any philosophy... (shrink)

The greatest mandate which God entrusted to human beings since creation is keeping and sustaining the creation. Human beings are responsible towards making the creation glorify God the creator. Another important task is to bring forth other human beings—children—who will also become responsible towards creation in their adulthood. It means that the responsibility of humanity towards creation is continuous. Children are gifts from God through marriages and have to be reared to adulthood in order for them to become fully responsible (...) to God’s creation. This article examined the perceptions of church leaders and normal Christians towards child-rearing in both African traditional and Christian settings. Being guided by Ainsworth and Bowlby’s Attachment Theory, the article addressed the following questions: How is child-rearing understood and practiced in the research area? Is there any laziness in the rearing of children that hinders their proper development to adulthood? In response to these questions, a qualitative study was conducted at Isongole Ward, Ileje District, Songwe region in Tanzania. Interviews were conducted to eight research participants selected purposefully after their informed consent. Data were analyzed qualitatively to obtain themes which were the basis for the presentation and interpretation of findings. Results indicated that laziness to rear children properly was one of the major hindrances for children to realize their adulthood potentials in the future. The article suggests that to have an ethical church and ethical society, child-rearing basing on proper Christian foundation is of paramount importance. (shrink)

The essay provides an overview of what will be the call ecotheology. The main idea, grounded in this post show that the criticisms made by some environmentalists of the twentieth century theology in the exercise of its functions, has established a reading of canonical texts, heavily influenced, in a hermeneutic stance of ecological character. The relevance in relevance in addressing an issue with that, is something of great importance, especially in that it is precisely in Latin America where you have (...) large barns theorists of Christian thought, eminently geared to the current ecological crisis. (shrink)

Christian Baatz argues that individuals have an imperfect duty to take reasonable steps to reduce their greenhouse gas emissions, and that governments should be working to implement st...

In the history of Christianity, the term "reform" is commonly used to identify the movement of change in the church started by Martin Luther in the sixteenth century, and the churches that emerged from that movement. However, this concept also designates other realities since the aspiration for reforms in church is present throughout its history. In ecclesiology, the term "reform" indicates the different initiatives for change that focus in doctrine, structures, spiritualities and pastoral projects of the church. It does not (...) indicate ruptures with an ecclesial institution, but its renewal, a tension between continuity and discontinuity in the relationship between essendi modus and operandi modus of the church in every age. In this way, Vatican II should be taken as a council of reform as well as the current moment of the pontificate of Pope Francisco. This paper aims to analyze the possibilities for reform in the Catholic Church, tracing bonds linking between the reformist proposals of the sixteenth century reformers, Vatican II and the current pontificate of Pope Francisco. Thus, the semantic universe of the term "reform" gets here an ecumenical sense, indicating the necessary changes in the different churches in order to promote Christian unity. (shrink)

The mass theory of the Austrian novelist and philosopher Hermann Broch has been virtually ignored in social theory. However, the recent theoretical interest in crowds makes it pertinent to scrutinize this part of his work. This article presents and examines the fundamental architecture of Broch's Massenwahntheorie, its historical context and how it may contribute to contemporary social theory. Specifically, Broch's insistence on the irrational dimensions of human behaviour is analysed as well as his emphasis on psychological anxiety in modern society. (...) It is argued that both aspects may point beyond the specific context of his writings and illuminate important general aspects of social and political life. (shrink)

The cry of the poor, the theme of this work, challenges the humanitarian consciousness of the people and is a strong questioning of the religious conscience and the Christian faith. Nevertheless, the preferential option for the poor, consecrated in the Final Document of the Episcopal Conference held in Puebla of Los Angeles, is still the cause of much controversy inside and outside the Church. Bearing in mind this context, this article aims to present the resonance of the cry of (...) the poor in the context of the Puebla Conference; demonstrate that this cry is not recent: it has been present since antiquity, and was contemplated in the earliest sacred texts, including the religious culture of Israel and the Christian religion; to reflect on this cry of impoverished crowds in contemporary times. The research is bibliographic, based on the Official Document of the conclusions of the Puebla Conference; from critical analysis by Latin American theologians, as well as from articles and books by authors from the epistemological field of the Sciences of Religion. The results achieved point to the timeliness of the issue, as there is a growing wave of impoverishment everywhere and, at the same time, a growing lack of commitment and intolerance towards the outcry of the great excluded masses. (shrink)

Amidst expanding interest in local food and agriculture, food banks and allied organizations across the United States have increasingly engaged in diverse gleaning, gardening, and farming activities. Some of these programs reinforce food banks’ traditional role in distributing surplus commodities, and most extend food banks’ reliance on middle class volunteers and charitable donations. But some gleaning and especially gardening and farming programs seek to build poor people’s and communities’ capacity to meet more of their own food needs, signaling new roles (...) for some food banks in promoting community food security and food justice. This article reports the results of a national survey and in-depth case studies of the ways in which food banks are engaging in and with local agriculture and how this influences food banks’ roles in community and regional food systems. The patterns it reveals reflect broader tensions in debates about hunger relief and food security. (shrink)

Introduction -- Benamozegh's texts and contexts : Morocco, the Risorgimento, and the disputed manuscript -- Universalism as an index of Jewish modernity -- Beyond binaries : Kabbalah as a tool for modernity -- Past enmity : modes of interreligious engagement and Jewish self-affirmation -- Epilogue.

A look at the nature of the universe, God, and our place within it explores the transformational role of consciousness in all human enterprise, offering inspirational insights into questions about religion, human existence, and good and evil.

Spacetime as we know and love it is lost in most approaches to quantum gravity. For many of these approaches, as inchoate and incomplete as they may be, one of the main challenges is to relate what they take to be the fundamental non-spatiotemporal structure of the world back to the classical spacetime of GR. The present essay investigates how spacetime is lost and how it may be regained in one major approach to quantum gravity, loop quantum gravity.

Confidentiality is a central bioethical principle governing the provider–patient relationship. Dating back to Hippocrates, new laws have interpreted it for the age of precision medicine and electronic medical records. This is where the discussion of privacy and technology often ends in the scientific health literature when Internet-related technologies have made privacy a much more complex challenge with broad psychological and clinical implications. Beyond the recognised moral duty to protect patients’ health information, clinicians should now advocate a basic right to privacy (...) as a means to safeguard psychological health. The article reviews empirical research into the functions of privacy, the implications for psychological development and the resigned sentiment taking hold regarding the ability to control personal data. The article concludes with a call for legislative, educational and research steps to readjust the equilibrium between the individual and ‘Big Data’. (shrink)

Published in the Series Encyclopedia of Indian Religions, this volume is devoted to Christianity in India, where it has had a long presence, going back to the time of the apostles of Jesus Christ. Divided into two parts, this volume focuses on the history, origin, organizations and local engagements, belief system, worship practices, Rites, Rituals, Christian life, Contributions, Spirituality and a few of the main doctrinal items. The Second Part covers the doctrinal and theological arena. It examines the earlier (...) phase of the history of Christianity starting with the traditional belief of the arrival of St. Thomas in AD 52, moving to the periods of its association with the Chaldean church, the Portuguese, the Dutch, English and so on. This volume highlights the missionary activities of persons like St. Francis Xavier, the creative contributions made to the inter-religious dialogue by such people as Roberto de Nobili (1577-1656) and Swami Abhishiktananda (1910-1973), the linguistic and educational contributions of some of the pioneers like the German Jesuit Johanne Ernst Hanxleden (known as Arnos Padiri) (1681-1732), Herman Gundert (1814-1893), St. Elias Kuriakos Chavara (1805-1871), and, a fortiori, the enormous contributions in the healthcare area throughout the country. Caring for and serving the socio-economically marginalized ones, the peripheralized people formed an integral part of the Christian activity In India, as it is done even today. This is highlighted very much in the volume. It, further, explores the contact India had with European Christianity, showing that European Christianity proved to have wider influence in the Norther part of India, unlike India’s early episodic encounters with Palestinian and Persian forms of Christianity, which had deep influence in the Southern part of India. The volume also highlights the inner struggle among the followers resulting even in its division originating at the Synod of Diamper in 1599 manifesting, by and large, the Church-state ‘love and hate’ relationships. In fine, in spite of the drawbacks of putting the herculean task of two thousand years of history in eight hundred pages or so, this volume gives a rather comprehensive view of Christianity in India especially to those who are unfamiliar with its life and dynamics in the Indian context. The wide range of photographs, especially of the churches revealing the architectural beauty and multiplicity along with the ensample of art and paintings and pilgrimage centers adds to the enrichment of the volume. (shrink)

Cause and effect relationships play a central role in how we perceive and make sense of the world around us, how we act upon it, and ultimately, how we understand ourselves. Almost two decades ago, computer scientist Judea Pearl made a breakthrough in understanding causality by discovering and systematically studying the “Ladder of Causation” [Pearl and Mackenzie 2018], a framework that highlights the distinct roles of seeing, doing, and imagining. In honor of this landmark discovery, we name this the Pearl (...) Causal Hierarchy (PCH). In this chapter, we develop a novel and comprehensive treatment of the PCH through two complementary lenses, one logical-probabilistic and another inferential-graphical. Following Pearl’s own presentation of the hierarchy, we begin by showing how the PCH organically emerges from a well-specified collection of causal mechanisms (a structural causal model, or SCM). We then turn to the logical lens. Our first result, the Causal Hierarchy Theorem (CHT), demonstrates that the three layers of the hierarchy almost always separate in a measure theoretic sense. Roughly speaking, the CHT says that data at one layer virtually always underdetermines information at higher layers. Since in most practical settings the scientist does not have access to the precise form of the underlying causal mechanisms – only to data generated by them with respect to some of PCH’s layers – this motivates us to study inferences within the PCH through the graphical lens. Specifically, we explore a set of methods known as causal inference that enable inferences bridging PCH’s layers given a partial specification of the SCM. For instance, one may want to infer what would happen had an intervention been performed in the environment (second-layer statement) when only passive observations (first-layer data) are available. We introduce a family of graphical models that allows the scientist to represent such a partial specification of the SCM in a cognitively meaningful and parsimonious way. Finally, we investigate an inferential system known as docalculus, showing how it can be sufficient, and in many cases necessary, to allow inferences across PCH’s layers. We believe that connecting with the essential dimensions of human experience as delineated by the PCH is a critical step towards creating the next generation of AI systems that will be safe, robust, human-compatible, and aligned with the social good. (shrink)

Razprava se ukvarja z analizo prvega pisma iz Hieronimove korespondence. Avtor je imel do njega očitno ambivalenten odnos, kar kliče k iskanju večplastne sporočilnosti spisa. Po poskusu datacije, retorični in slogovni analizi ter predstavitvi osnovne zgodbe, ki je vključena vanj, se pokaže, da je pismo kljub navidezni hagiografski šablonskosti vsebinsko bogato. Analiza se zato nadaljuje na dveh področjih. Kraj dogajanja, poznoantično mesto, ne more preživeti brez nove vodilne osebnosti, škofa. Je s pismom Hieronim želel tlakovati pot na vercelski škofovski sedež (...) prijatelju Evagriju iz Antiohije? Ob analizi nejasnih spolnih identitet obeh glavnih oseb iz zgodbe, nemoškega mladeniča in moško neuklonljive ženske, se pokaže, da je Hieronim v novem času iskal nov krščanski ideal, meništvo, ki ga je preko te zgodbe umestil v kontinuiteto z mučeništvom. (shrink)