The present book addresses the background, rationale, general structure, and particular aims and arguments characterizing our third and last volume about "humor" and "cruelty". A guiding foray is provided into the vast expert literature that can be retrieved in the Western humanities and social sciences on these two terms. Pivotal thinkers and crucial notions are duly identified, highlighted, and examined. Apposite subsidiary references are also included, especially with regard to psychodynamics and clinical psychology, existentialism, feminism, liberalism, Marxism, and representative recent (...) studies in the philosophy of humor and its cognates. The stage is thus set for the exploration and assessment of the conflicts between humor and cruelty unfolding in Part 2 of Volume 3. Being the philosophical terminus of our entire research project, Volume 3 counterbalances, complements, and, occasionally, complexifies the numerous forms of mutual cooperation between humor and cruelty that the preceding Volume 2 had unearthed and discussed. (shrink)

Interpretations of human nature driven by scientific analyses of the origin and development of the human species often assume metaphysical naturalism. This generates restrictive and distortive accounts of key facets of human life and ethics. It fails to make sense of human altruism, and it operates within a wider philosophical framework that lacks explanatory power. The accounts of theistic evolution that seek to redress this, however, too easily fail to take sufficient account of the unique contribution of interpretations from a (...) specifically Christian epistemic base. The latter involve a Christological and, hence, eschatological approach which is intrinsic to the interpretation of human nature in light of the purpose and intentionality of the Creator. Phenomenological approaches to the nature of humanity lack the categories to distinguish between human nature as the object of divine intentionality and its present dysfunctional and, ultimately, subhuman state. (shrink)

This study uses the Religion and State round 2 dataset to examine the presence of religious freedom in 177 countries. There are many different conceptions of the meaning of religious freedom but they can be divided into two categories, those which focus on the free exercise of religion—that is the right to practice religion and maintain religious institutions—and those which focus on treating all religions equally, also known as the level playing field model. The results show that neither form of (...) religious freedom is common even among democracies and states which have constitutional clauses protecting religious freedom. This finding has serious implications for our understanding of the nature of liberal democracy. (shrink)