Il testo analizza tre diverse declinazioni del concetto di illuminismo nella riflessione hegeliana e cerca di mostrare che l’intento di Hegel è quello di dispiegare un nuovo concetto di ragione, nei confronti del quale la ragione illuminista si presenta come istanza necessaria, ma al contempo incompleta. L’Illuminismo rappresenta un’esperienza storica di negazione dell’esistente che si diffonde come una malattia infettiva che distrugge il corpo collettivo che la ospita, ma che non può e non deve essere arrestata. Piuttosto, l’unico modo di (...) produrre gli anticorpi necessari per superare quel contagio dilagante è attraversare il baratro in cui esso fa sprofondare il legame tra io e mondo, tra particolare e universale. (shrink)

El paper analiza la lectura hegeliana del concepto de entendimiento intuitivo en Fe y saber. Como intentaremos mostrar, tal concepto constituye un modelo cognoscitivo privilegiado para Hegel en virtud de su carácter de “universal sintético”, es decir, en virtud del hecho de que aquí el todo se constituye como lo que contiene el fundamento de la posibilidad de las formas de las partes y de la conexión de las mismas entre ellas y con la totalidad. El universal que Kant atribuye (...) al entendimiento intuitivo en el § 77 de la KU se presenta, para Hegel, como totalidad que contiene la ratio de la identidad de las partes, y, al mismo tiempo, la ratio de su diversidad. (shrink)

El texto presenta un análisis de la estructura del tiempo mesiánico que Benjamin intenta pensar desde el punto de vista de su indisoluble conexión con los conceptos de felicidad y redención. El recorrido conceptual va desde los escritos de juventud, en los que la constelación felicidad-redención adquiere una fisonomía definida -conjugándose con una crítica elegante y puntual de la modernidad- a las tesis Sobre el concepto de historia, en las cuales tal constelación se entrelaza con la figura del Eingedenken, que (...) determina un desplazamiento conceptual importante en el horizonte teórico del autor, y representa además la especificidad y la riqueza de su reflexión sobre el tiempo y la historia.This paper presents an analysis of the structure of Messianic time that Benjamin tries to think from the point of view of its inextricable connection to the concepts of happiness and redemption. The conceptual discussion starts with the early writings, in which the constellation happiness-redemption acquires a definite physiognomy -combining with an elegant and specific critique of modernity- to the theses Über den Begriff der Geschichte, in which this constellation is intertwined with the figure of Eingedenken, which determines an important conceptual shift in the author's theoretical horizon, also representing the specificity and richness of his reflections on time and history. (shrink)

The article aims to show the different declinations of the double conceptual movement—from reason to organism and from organism to reason—that can be found in Kant and Hegel, and the implications of such differences for their respective philosophical systems and for their conception of reason. Whereas in Kant the movement from reason to organism and from organism to reason turns out to be “interrupted”, so that the it is never completely fulfilled, Hegel, presenting the organism as “reason in sensible form”, (...) opens up the possibility of a complete intelligibility of the former while at the same time guaranteeing the conceptual space for a complete self-understanding of reason in the sense of a living being. However, if the living organism is a real instantiation of reason, such instantiation is presented as not sufficient, since the animal is an incomplete realization of reason. In this sense, the relation reason-organism seems to take the shape of a hierarchical movement in which the latter is subordinated to the former. And yet, Hegel speaks of the self-realizing movement of reason as the movement in which it shows its organic and living character. (shrink)

RESUMEN Este paper intenta dar cuenta del concepto de filosofía elaborado por Hegel, en los primeros años de Jena, como instancia más acabada de reconciliación de las escisiones propias de la cultura moderna. Se intenta mostrar que, a pesar de las diferencias existentes entre el Hegel jenense y el Hegel sucesivo a la Fenomenología del espíritu, la idea de la filosofía como lugar de conciliación se mantiene, lo que no implica, un pactar con la realidad ni un pensar la actividad (...) intelectual como refugio incontaminado, sino como lugar de transfiguración unitaria del mundo efectivamente existente. ABSTRACT This paper aims to highlight the Hegelian concept of philosophy, in the early years of his stay in Jena, as the most fulfilled instance of reconciliation of the splits of to modern culture. It tries to show that, despite the existing differences between this period of Hegelian production and the period following the Phenomenology of Spirit, the idea of philosophy as an instance of reconciliation is maintained, which does not imply, for Hegel, either pacting with reality or thinking intellectual activity as an uncontaminated refuge. Thought is instead an operation of unitary transfiguration of the effectively existing world. (shrink)

ABSTRACT In this paper, we show that Kant’s complex concept of an “intuitive understanding”, which operates in his work as a tool for defining the peculiar character of our understanding, is critically absorbed by Hegel’s concept of “objective thought.” By means of this concept, Hegel first rejects the representational conception of thought that is implied by the Kantian concept of an intuitive understanding and, second, he proposes a way of comprehending thought that allows a new conception of the relationship between (...) the subject and reality. (shrink)

Resumen El mundo globalizado actualmente ofrece innumerables beneficios para la humanidad, debido al desarrollo tecnológico, la comunicación, el intercambio entre economías, culturas y credos, la reducción de distancias, entre otros factores. Pero no existe un acceso real de todas las personas a los recursos de este mundo, ni un reconocimiento del valor de la otredad. Tensiones, conflictos y guerras marcan la actual era de globalización, excluyendo a gran parte de la humanidad del derecho de vivir en libertad, igualdad y dignidad. (...) Este artículo analiza cómo la encíclica Fratelli tutti propone la hospitalidad, la ciudadanía y la fraternidad como fundamentales para superar ambigüedades y contradicciones en un mundo globalizado. A partir del método de análisis cualitativo, exploramos los conceptos de hospitalidad, ciudadanía y fraternidad en la encíclica social, en conversación con otra literatura. La conclusión es que sólo en el horizonte de la fraternidad se superan aquellas ambigüedades y contradicciones para lo cual urge la práctica de la hospitalidad y la ciudadanía, proveiendo a todas las personas del derecho a habitar este mundo. Hospitalidad y ciudadanía, entonces, son esenciales para la globalización de la solidaridad y para la construcción de un mundo de fratelli tutti. Abstract The current globalized world enables countless benefits for humanity, through technological development, communication, exchange between economies, cultures and creeds, the reduction of distances, among other factors. But there is no real access by all people to the resources of this world, or recognition of the value of otherness. Tensions, conflicts and wars mark the current era of globalization, excluding a large portion of humanity from the right to live with freedom, equality and dignity. This article analyzes how the encyclical Fratelli tutti proposes hospitality, citizenship and fraternity as fundamental to overcoming ambiguities and contradictions in a globalized world. The method is a qualitative analysis of the concepts of hospitality, citizenship and fraternity in Fratelli tutti, in relation to similar studies. The conclusion is that it is only on the horizon of fraternity that the existing contradictions in today's humanity can be overcome. For this, the practice of hospitality and citizenship is urgent, giving all people the right to inhabit this world. Thus, hospitality and citizenship are essential for the globalization of solidarity and the construction of a world of fratelli tutti. (shrink)

This collection of essays, first published two decades ago, presents central feminist critiques and analyses of natural and social sciences and their philosophies. Unfortunately, in spite of the brilliant body of research and scholarship in these fields in subsequent decades, the insights of these essays remain as timely now as they were then: philosophy and the sciences still presume kinds of social innocence to which they are not entitled. The essays focus on Plato, Aristotle, Descartes, Hobbes, Rousseau, and Marx; on (...) the 'adversary method' model of philosophic reasoning; on principles of individuation on philosophical ontology and philosophy of language; on individualistic assumptions in psychology; functionalism in sociological and biological theory; evolutionary theory; the methodology of political science; and conceptions of objective inquiry in the sciences. In taking insights of both Liberal and Marxian women's movements into the purportedly most abstract and value-free areas of Western thought, these essays chart sexist and androcentric assumptions, claims and practices in the cognitive, technical cores of Western sciences and their philosophies. They begin to identify the distinctive aspects of women's experiences and locations in male-supremacist social structures which can provide resources needed for the creation of post-androcentric thinking in research, scholarship, and public policy. Such uses of feminist insights remain controversial today, and even among some feminists. These authors were all junior researchers and scholars two decades ago; today many are among the most distinguished senior scholars in their fields. Their work here provides a splendid opportunity for upper-level undergraduate and graduate students in philosophy and the social sciences to explore some of the most intriguing and controversial challenges to disciplinary projects and to public policy today. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Annual Meeting of the Society for Buddhist-Christian StudiesSandra Costen Kunz, Jonathan A. Seitz, and Jonathan A. SeitzThe SBCS is one of more than two dozen scholarly societies that have been formally recognized by the American Academy of Religion as a “Related Scholarly Organization.” The pattern for many years has been for the SBCS to hold its annual meeting in conjunction with the annual meeting of the AAR. On (...) the Friday before the AAR’s annual meeting begins, the board meets in the morning and early afternoon, followed by an AAR-advertised session late that afternoon. On Saturday, another paper session or panel is followed by the annual members meeting.The Friday business meeting included reports from each of the SBCS officers and award committees. Guy McCloskey gave the treasurer’s report, which was unanimously accepted. He concluded his service on the board with this meeting, and in January was replaced as treasurer by Denise Yarbrough. The journal report by Wakoh Shannon Hickey and Denise Yarbrough, along with an extended discussion of the overall state of the journal, dealt with issues related to SBCS’s long-term relationship with the University of Hawai‘i Press and the current issue; the Society is working to sign a new memorandum of understanding with the Press. Another topic for discussion included outreach (website, Facebook page) and the need to reach potential new members. SBCS communicates with its whole membership through biannual newsletters. The newsletter is now distributed electronically, with hard copies available at the annual meeting. The decision was made to update the website. The nominating committee reported that three members (Brown, Seitz, Tanaka) will conclude their [End Page 185] terms as board members, but all three will remain on because they serve in other capacities. The Graduate Student Award Committee reported that despite several interesting submissions it did not choose a paper this year. The board spent some time discussing ways to encourage graduate student involvement. Possibilities for increasing graduate student involvement include prioritizing student participation in panels, working with AAR’s efforts to include graduate students, and promoting essays on H-net or other mailing lists. The SBCS board typically has a graduate student representative (currently Glenn Willis).The Saturday members meeting on November 23 was called to order at 11:40 a.m. The nominating committee proposed a slate, which was unanimously approved. John Makransky was elected to the vice-presidency, and Sallie King, Judith Simmer-Brown, and Abraham Velez were chosen as board members. Elizabeth Harris, president of the European Network of Buddhist-Christian Studies, reported that the papers from their 2011 conference at Liverpool Hope University, titled “Hope a Form of Delusion? Christian and Buddhist Perspectives” will be published. She announced their upcoming conference “Buddhist-Christian Relations in Asia—Burma, Sri Lanka, Thailand, Japan, China, Korea” on June 21–29, 2015, at the Arch Abbey St. Ottilien near Munich, Germany, which has been very involved in monastic interreligious dialogue. She called our attention to the plans being made in Sri Lanka for a centennial celebration of the birth of Lynn de Silva, a pioneer in Buddhist-Christian dialogue and Christian theology of religions. Vice-president Alice Keefe and vice-president-elect John Makransky led us in a discussion of potential session topics. At 11:55 a.m. Terry Muck handed over the presidency to Alice Keefe, who adjourned the session.The two panels this year (reflected in articles published in this issue of the journal) were “Deep Listening and Spiritual Care” and “New Perspectives on Buddhism and Multiple-Religious Belonging.” Chaired by Alice A. Keefe, the deep listening panel included a contemplative exercise by Judith Simmer-Brown and papers by Duane Bidwell and Sandra Costen Kunz. John Makransky responded. The multiple-belongings panel was cosponsored with the Buddhism in the West Group and included papers by Harold Kasimow, Richard Payne, Emily Sigalow, and Kristin Johnston Largen. Wendy Cadge presided and Donald Swearer responded. In 2014, SBCS is to meet concurrent with the AAR in San Diego. [End Page 186]Sandra Costen KunzTrinity Theological Seminary Legon, GhanaJonathan A. SeitzTaiwan Theological Seminary Taipei, TaiwanBaltimore, Maryland, USA, November 22–23, 2013Copyright © 2014 University... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Annual Meeting of the Society for Buddhist-Christian StudiesSan Diego, California, USA November 21–23, 2014Sandra Costen Kunz, SBCS Secretary and Jonathan A. Seitz, Newsletter EditorThe annual meeting is an opportunity to meet, to reconnect, and to share our work. As a “Related Scholarly Organization” of the American Academy of Religion, the Society for Buddhist-Christian Studies holds its meetings concurrently with the AAR’s national conference. The SBCS normally organizes two (...) panels and holds board and members meetings. This year’s panels were “Liberation Theology and Engaged Buddhism: Challenging Each Other, Learning from Each Other,” and “Old Buddhist Texts: New Womanist Thought.” The papers from panels are often published in this journal.board meetings (officer and committee reports)The society’s annual board meeting was held on Friday, November 21, and its members meeting Sunday, Nov. 23. The board approved officer reports submitted by the treasurer, Denise Yarbrough, the interim journal editors, Terry Muck and Rita Gross, and the newsletter editor, Jonathan Seitz and the minutes submitted by secretary Sandra Kunz. An extended discussion treated the history of the relationship between the society, the journal, and the University of Hawai’i Press. The board voted to continue publishing with UHP while working out a new memorandum of understanding.We reviewed reports from the Nominating Committee, Streng Book Award Committee, Graduate Student Award Committee, Membership Committee, Social Media and Website Committee, and Program Committee.Nominating CommitteeThe Nominating Committee reported that the governing board terms of Yifa and John Makransky end with this board meeting. John remains on the board as vice president. We discussed nominees for these two board positions.Streng Book Award CommitteeThe Streng Book Award Committee noted that it would be helpful to receive nominations. Thomas Hastings joined the committee and J. Abraham Vélez de Cea was elected to another term. [End Page 207]Graduate Student Award CommitteeKaren Enriquez reported for the Graduate Student Award Committee, noting that although a good paper was selected this year, the problem of paper quality remains. Rita Gross suggested that members with students working in Buddhist-Christian studies should encourage them to present papers at regional AAR meetings and submit these to the award committee. Judith Simmer-Brown suggested we start a subsidiary online journal that would publish, among other things, commentaries on BCS articles, including grad student commentaries. John Makransky suggested that we also post important articles from past issues we see as classics in the field. In light of the board’s enthusiasm about this idea for publishing grad student papers online, and in light of the difficulties of scheduling graduate student award papers within our sessions, John moved that we discontinue the oral presentation of graduate student award papers. Judith seconded the motion, which passed unanimously. John later moved, and Judith seconded the motion, that the board charge Karen, Glenn Willis, and Sarah Swenson to develop a proposal by March for a website that would host a subsidiary peer-reviewed online journal, being sure to articulate how this could promote the society among younger scholars. It passed unanimously.Membership CommitteeReminding us of Jonathan Seitz’s list of past members, John Makransky suggested we send out a membership mailing to them. Sarah Swenson and Alice Keefe were charged with creating a comprehensive distribution list and sending out a mailing asking everyone to join, rejoin, or renew their membership.Social Media and Website CommitteeIn light of our proposal to start a subsidiary online journal, Judith Simmer-Brown was gratefully charged with chairing a new committee with David Gardiner and Glenn Willis, who has been handling Facebook publicity. They will get bids for hiring a professional website designer who can configure it in such a way that we could maintain it ourselves.Program CommitteeJohn Makransky reported briefly on the potential session topics suggested at the lunch meeting. We discussed pros and cons of forming panels of known experts and using AAR’s blind submission process. The discussion ended with general exhortation to scout out scholars with pertinent work to enlarge our pool of presenters.We briefly discussed the pros and cons of organizing an international conference and reviving and regularizing the... (shrink)

This paper reports the framework, method and main findings of an analysis of cultural milieus in 4 European countries. The analysis is based on a questionnaire applied to a sample built through a two-step procedure of post-hoc random selection from a broader dataset based on an online survey. Responses to the questionnaire were subjected to multidimensional analysis-a combination of Multiple Correspondence Analysis and Cluster Analysis. We identified 5 symbolic universes, that correspond to basic, embodied, affect-laden, generalized worldviews. People in this (...) study see the world as either a) an ordered universe;b) a matter of interpersonal bond;c) a caring society;d) consisting of a niche of belongingness;e) a hostile place. These symbolic universes were also interpreted as semiotic capital: they reflect the capacity of a place to foster social and civic development. Moreover, the distribution of the symbolic universes, and therefore social and civic engagement, is demonstrated to be variable across the 4 countries in the analysis. Finally, we develop a retrospective reconstruction of the distribution of symbolic universes as well as the interplay between their current state and past, present and future socio-institutional scenarios. (shrink)

Spanish translation of Field, S. L. (2014). 'Hobbes and the question of power'. Journal of the History of Philosophy, 52(1), 61-86. Thomas Hobbes has been hailed as the philosopher of power par excellence; however, I demonstrate that Hobbes’s conceptualization of political power is not stable across his texts. Once the distinction is made between the authorized and the effective power of the sovereign, it is no longer sufficient simply to defend a doctrine of the authorized power of the sovereign; such (...) a doctrine must be robustly complemented by an account of how the effective power commensurate to this authority might be achieved. Nor is this straightforward: for effective political power can fluctuate, sometimes severely. In this light, the prevalent juridical reading of Hobbes’s political philosophy is inadequate. (shrink)

This paper aims to bring together the appeal to the ordinary in the ethics of care and the ‘destruction’ or philosophical subversion which Wittgenstein references in his Philosophical Investigations: Where does our investigation get its importance from, since it seems to destroy everything interesting, all that is great and important? What we are destroying is nothing but houses of cards. The paper pursues a connection between the ethics of care and ordinary language philosophy as represented by Wittgenstein, Austin and Cavell, (...) in particular in a feminist perspective. The central point of Carol Gilligan’s In a Different Voice may not be the idea of a ‘feminine morality’ but a claim for an alternative form of morality. Gilligan’s essay seeks to capture a different, hitherto neglected yet universally present alternative ethical perspective, one easy to ignore because it relates to women and women’s activities. The ethics of care recalls a plea for ‘realism’; in the sense given to it in Cora Diamond’s The Realistic Spirit to mean the necessity of seeing what lies close at hand. Reflection on care brings ethics back to everyday practice much as Wittgenstein sought to bring language back from the metaphysical level to its everyday use. (shrink)

Cuando bioética y derecho hacen frente a un hard problem, el resultado suele ser la diversidad de posiciones doctrinales, la disparidad de soluciones entre los distintos sistemas jurídicos y, a nivel supranacional, la ausencia de regulación o la adopción de una extremadamente restrictiva. Tales diferencias pueden rastrearse hasta las tradiciones culturales de las que proceden. Este trabajo toma a la mejora genética germinal humana como un caso de cómo las diferencias entre las tradiciones culturales atlántica y mediterránea pueden obstaculizar la (...) consecución de un bioderecho internacional. Para la biocuestión elegida, las discrepancias se manifiestan en desiguales concepciones relativas a dos ejes temáticos: la naturaleza y el cuerpo humano. Tras su análisis, se proponen algunas líneas de acción encaminadas a la superación de dichas barreras y la obtención de un bioderecho común para la edición genética perfectiva de la línea germinal humana. (shrink)

Las biotecnologías son ciencias destinadas a incidir en manera profunda en la sociedad. El alcance de los cambios que a través de ellas será posible realizar es notable, pero sobre todo se aleja de las ciencias de ingeniería, de las alimentarias, de las médicas. La bioética está decididamente llamada a acoger el reto representado por las biotecnologías. La presente contribución parte precisamente de aquí: captar los aspectos característicos y peculiares de algunas de las posibles aplicaciones biotecnológicas para encuadrar la singularidad (...) de las problemáticas bioéticas que de estas aplicaciones pueden derivar con el fin de leer tales contribuciones a la luz del valor al cual se refieren y por el cual están pensadas: la persona En lo específico, los autores se detienen en tres específicas aplicaciones biotecnológicas que representan sectores cuyas potencialidades preanuncian grandes promesas y, en ciertos aspectos, algunos retos verdaderamente cautivadores; en particular: los OGM, las nanotecnologías y la farmacogenética, temas en diversos modos considerados en la revista en el curso de los años.Biotechnologies, the use of living organisms or their products to modify human environment, are flourishing very rapidly. They cover many fields: from engineering science, to food, to medicine. Bioethics is therefore called to face the challenge given by biotechnologies. The present contribution takes advantage from this: it catches all the scientific peculiarities showed by these technologies and their application to outline the peculiarities of their ethical issues and to read them in the light of their end: the human persono In fact, thanks to them, it will be possible to realize many transformations within the society. In particular, the authors evaluate three main aspects of biotechnologies OGM, Nanotechnologies and pharmacogenetics, topics covered in the journal on several occasions over the years. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Balancing Depth and Breadth in Our Conversations:Denver 2022 SBCS Annual MeetingSandra Costen KunzIn 2020 and 2021, due to the corona virus pandemic, the Society for Buddhist-Christian Studies (SBCS) held its annual board meeting, members meeting, and paper sessions online. This year, in 2022, we were delighted to meet face-to-face again on November 18–19 in conjunction with the annual meeting of the American Academy of Religion (AAR). Because we are (...) an AAR "related scholarly organization," all of our events were scheduled through, and publicized by, AAR's staff. President Mark Unno not only presided at the board's table but also graciously ran a video conference, primarily to accommodate board and committee members who were outside the United States or dealing with travel-prohibiting health issues.The 2020 and 2021 fully online governance meetings, led by then-president Leo Lefebure, had been well organized, well run, highly effective, and a lot of fun. But as I watched the attentive eyes around the table this year and listened to the laughter, empathetic sighs, and plans for follow-up conversations, it seemed to me that meeting in person, in some ways, more powerfully supports the society's aim to foster in-depth Buddhist-Christian dialogue and comparative studies. Mark, then vice president, had organized the 2020 and 2021 online paper sessions carefully for online audiences. We were thrilled that these beautifully crafted and moderated presentations drew audiences that were amazingly broad in terms of both size and diversity. Planned as emergency extensions of the society's efforts to create, through our blog and Facebook page, safe online spaces for Buddhist-Christian dialogue and comparative studies, these sessions drew an international audience whose breadth astounded us! Conversations that had begun in these sessions could not, however, be quickly continued over a meal or coffee. In some ways, they did not appear to me to spark the same depth of ongoing conversation that the SBCS has prompted in our four decades of face-to-face meetings.As the board continues to discuss how to balance our desires for both depth and breadth of conversation among our board, our members, and nonmembers who attend our events, we sincerely welcome the wisdom of members and other readers. You can submit suggestions to: https://www.society-buddhist-christian-studies.org/contact. [End Page 263]board of governors meetingPresident's Opening RemarksCalling this year's board meeting to order a little past 9 a.m., Mark Unno said that he sensed that his father, Taitetsu Unno, "is with us, encouraging and congratulating the society on how far we've come in the past forty years." He recalled his father's participation in the Cobb–Abe dialogues and the network that evolved into the SBCS, and that these initial conversations were often highly theological—and testy—and often involved a translator. Mark is convinced, however, that this early debate was a necessary foundation for developing a more robust mutual learning community. Describing two significant ways the society is modeling collaborative learning, he said:1. We're providing a model of interreligious engagement for other people in our various traditions.2. Although we do have impacts on scholars and general audiences through our AAR sessions, journal, and online resources, our greatest impacts as board members have been on each other! Furthermore, any impact of lasting value will come through our embodiment of deep dialogue and mutual learning.Mark explained that we'd begin with the online European Network report, move to the Japan Society's report, and then to the treasurer's and secretary's reports, both of which would be presented online.International Advisor Report from EuropeElizabeth Harris, representing the European Network of Buddhist Christian Studies, explained that since its formation in the 1990s, its main work has been to hold a conference every other year and publish the papers. EOS Verlag has now published the papers that she and Perry Schmidt-Leukel edited from the 2020 conference titled "A Visionary Approach: Lynn A. de Silva and the Prospects for Buddhist-Christian Encounter." The 2022 conference titled "Euro-Buddhism and the Role of Christianity," whose papers are now being edited... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Annual Meeting of the Society for Buddhist-Christian StudiesSandra Costen Kunz and Jonathan A. SeitzThe Society for Buddhist-Christian Studies (SBCS) is one of more than two dozen scholarly societies that have been formally recognized by the American Academy of Religion as Related Scholarly Organizations. The pattern for many years has been for the SBCS to hold its annual meeting in conjunction with the annual meeting of the AAR. On (...) the Friday before the AAR’s Annual Meeting begins, the Society’s board meets in the morning and early afternoon, followed by an AAR-advertised session late that afternoon. On Saturday, another paper session or panel is followed by the Society’s annual members’ meeting.A highlight of the 2012 SBCS annual meeting was the unanimous approval, first by the governing board and later by the membership in attendance, of a major revision of the society’s bylaws. This revision focused largely on updates necessitated by changes in the ways scholars communicate day-to-day and in scholarly publications, and in international banking practices, because of the expanding use of electronic media. This revision was well over a year in the making, with particularly generous input of time and thought by former board member Grace Burford and Treasurer Guy McCloskey, and with efficient guidance by President Terry Muck.Another highlight of this 2012 gathering was the announcement at the board meeting that the SBCS’s reapplication for formal status as a Related Scholarly Organization of the AAR was accepted for another five years. Among other privileges, this status makes it possible for us to communicate our calls for papers, session plans, and annual meeting schedule through AAR’s website and print publications.At the governing board meeting, Treasurer McCloskey noted an increase of more than 7 percent in paying members, but it was agreed that the society could carry [End Page 193] out its purposes more effectively if we were to welcome more new members. One especially notable new member is C. Denise Yarbrough (University of Rochester), who was unanimously approved at the members meeting as the Christian co-editor of this journal, along with Buddhist co-editor Wakoh Shannon Hickey (Notre Dame of Maryland University), who signed on in 2011.Rita Gross, who formerly co-edited the journal and was president of the Society, was elected to the board, replacing Amos Yong, whose term ended in 2012. We are extremely grateful for his leadership in many areas, including the Streng Book Award Committee. Abraham Vélez de Cea was unanimously approved to chair the Streng Book Award Committee, with Mary Jeanne Larabee continuing on the committee and David Gardiner being approved as the third member. Alice Keefe, in her vice presidential role as program chair, took note of the lively discussion about possible topics for next year’s panel sessions.The Friday afternoon seminar was titled “Contemplative Pedagogy: Pitfalls and Potentials.” Panelists included John D. Copenhaver (Shenandoah University), Kristine T. Utterback (University of Wyoming), Andrew O. Fort (Texas Christian University), and Judith Simmer-Brown (Naropa University). The respondent was William H. Green (Tougaloo College), and Wakoh Shannon Hickey (Notre Dame of Maryland University) presided. Versions of the four panelists’ papers are included in this volume of the journal, as well as additional papers on the topic by other authors.In lieu of its customary field trip, this year the SBCS encouraged participants to attend the new film Jesus & Buddha: Practicing across Traditions (Old Dog Documentaries, 2012), screened on Friday night before the AAR Annual Meeting. In the film, three leading figures in Buddhist-Christian dialogue were interviewed: Paul F. Knitter (Union Theological Seminary), Robert Kennedy, SJ (St. Peter’s College), and Chung Hyun Kyung (Union Theological Seminary). A discussion, over which Knitter presided, followed the film.The Saturday panel was “The Ethics of Wealth in a World of Economic Inequality: Buddhist and Christian Perspectives.” Panelists included Joerg Rieger (Southern Methodist University), Alan Jay Richard (Realistic Living, Inc.), and Carol S. Anderson (Kalamazoo College). The respondent was Mark Wood (Virginia Commonwealth University), and Alice A. Keefe (University of Wisconsin) presided. At the end of this session, before the member’s meeting, we enjoyed P. J. Johnston’s... (shrink)

ABSTRACT In this article, we address the aporia(s) of the Olympic discourse produced by the troubled split between sport and politics. To start our argument, we will show that sporting governing bodies continuously insist that they are still on the other side of any kind of politics. Guided by Aristotle, who presented the reciprocity of ethics and politics, we will unveil the fallacy of this discourse. In a short genealogy of the relationship between sport, ethics, and politics, we will highlight (...) the Munich Olympics 1936 and Mexico Olympics 1968, where political engagement of sport was exposed clearly. At the same time, the supposed political neutrality of sport manifested an aristocratic preference for radical right regimes. After that, we will analyse the contemporary relation between sport, ethics, and politics in the light of recent developments, including sport’s ambiguous reaction on the Ukraine war. Further argument will be that sport’s in- and external politics, supported by sport ethics and the inherited mantra of the split between sport and politics, is more than just a hypocrisy. At the start, modern sport claims autonomy of governance to keep away from state domination, yet this very autonomy also freezes sport’s ethical core, forbidding athletes, coaches and others active in sport, to express any political engagement, other than passive acceptance of the regulation by governing sport bodies, as the only politics to be respected without deliberation. In the final part an alternative understanding of the dynamics between politics, the political and sport’s ethical core, will be presented to be included in the philosophy of sport and fully developed in following articles. (shrink)

Ethical issues are very relevant in the field of women’s, gender and/or feminist studies. The aim of this article is to highlight the ethical challenges faced by the authors in their research process, with specific reference to two projects on gender and disasters in which they have been involved. In general, we try to avoid sexist bias throughout the complete research process, from the definition of the objectives themselves to the methodology design, where we ensure diversity in the selection of (...) participants in order to take into consideration the variety of voices present in society, especially those of women. Also, when developing our research, we take into account the power relationships involved, both between those who participate in the fieldwork and with the researchers themselves. To counteract the effects of such relations, we have considered people’s wellbeing and the humanization of the whole process. Finally, when it comes to the dissemination of the results and their transfer to society at large, we follow the same principles and actively integrate the people involved. Considering these issues benefits the research process and makes the resultant knowledge more ethical and socially useful, in addition to promoting more egalitarian gender relations. (shrink)

This article argues that the intellectual legacy of Rousseau is at the root of the failure of 20th century egalitarian theorists such as Rawls and Dworkin to engage intellectually with feminist theorists working within the liberal tradition. Through an extended critique of Rousseau’s delineation of the relationship between liberal citizenship and the private family, it argues that the failure of such liberal theorists to take gender hierarchy seriously is a consequence of their attempt to place the private family outside the (...) sphere not only of politics, but also of justice. (shrink)

This is an observational exploratory study assessing self-concept and its association with depression, anxiety, satisfaction with life, and quality of life 6 months after experiencing a traumatic brain injury. Participants were 33 patients who suffered a traumatic brain injury 6 months before the assessment. The measures used in this study were the Repertory Grid Technique, Patient Health Questionnaire-9, Generalized Anxiety Disorder-7, Satisfaction With Life Scale, and the Quality of Life after Brain Injury. We calculated Euclidean distances to assess differences in (...) pre-and post-injury self-perception, as well as the proportion of opposed pole construct rating and polarization to understand how they are associated with the scores of the other offered measures. We found that the distance between the present and ideal self, as well as the distance between the present self and the self before the lesion showed moderate positive correlations with depression, and negative correlations with satisfaction with life and quality of life. Also, for the present and self before the lesion, the proportion of opposed pole ratings was correlated with depression symptoms, quality, and satisfaction with life, while for the present self and the ideal self this proportion was correlated with all the measures. The proportion of polarization of the present self and the total polarization was negatively correlated with symptom measures. The repertory grid might facilitate a greater understanding of self-concept after traumatic brain injury. This information could be used to guide treatments that address the emotions related to distances observed in the perception of the self. (shrink)

In this essay, I revisit and extend my arguments for a view of science that is pluralistic, perspectival and pragmatist. I attempt to resolve mismatches between metaphysical assumptions, epistemological desiderata, and scientific practice. I consider long-held views about unity of science and reductionism, emergent properties and physicalism, exceptionless necessity in explanatory laws, and in the justification for realism. My solutions appeal to the partiality of representation, the perspectivism of theories and data, and the interactive co-construction of warranted claims for realism.