As Second Corinthians reveals, Paul forged his theology of the resurrection on the anvil of crisis. In opposition to rival apostles who preached a gospel celebrating success and self, Paul links the resurrection with the crucifixion and exhorts the Corinthians to live not for themselves but “for him who for their sake died and was raised.”.

The seventeenth century was a period of extraordinary invention, discovery and revolutions in scientific, social and political orders. It was a time of expansive automation, biological discovery, rapid advances in medical knowledge, of animal trials and a questioning of the boundaries between species, human and non-human, between social classes, and of the assumed naturalness of political inequality. This book gives a tour through those objects, ordinary and extraordinary, which captivated the philosophical imagination of the single most important French philosopher of (...) this period, Rene Descartes. Deborah J. Brown and Calvin G. Normore document Descartes' attempt to make sense of the complex, composite objects of human and divine invention, consistent with the fundamental tenets of his metaphysical system. Their central argument is that, far from reducing all the categories of ordinary experience to the two basic categories of substance, mind and body, Descartes' philosophy recognises irreducible composites that resist reduction, and require their own distinctive modes of explanation. (shrink)

We propose a friendly amendment to integrative experiment design (IED), adversarial-collaboration IED, that incentivizes research teams from competing theoretical perspectives to identify zones of the design space where they possess an explanatory edge. This amendment is especially critical in debates that have high policy stakes and carry a strong normative-political charge that might otherwise prevent free exchange of ideas.

In this volume specialists of medieval music and philosophy put the medieval 'musica' into the context of ideas and institutions in which it existed. The significance of 'musica' cannot be understood from a modern point of view since 'music' does not match the medieval 'musica'.

This introductory guide to philosophy tackles the key area which students of the subject will cover, in a clear and informative way. The book is organised around the different areas of philosophy including Philosophy of Religion, Theory of Knowledge, Ethics, Social and Political Philosophy, and Philosophy of Mind. Contents: Philosophy of Knowledge; Perception and Knowledge; Descartes' Rationalism; Hume's Theory of Knowledge; Russel's Problems of Philosophy; A. J. Ayer's Language, Truth, and Logic; Problems in the Philosophy of Mind; Cartesian Dualism; Physicalism; (...) Persons; The Problem of Other Minds; Behaviourism; Freud and Psychoanalysis; The Problem of Free Will and Determinism; The Philosophy of the Social Sciences; Artificial Intelligence; The Philosophy of Religion; Introductory Remarks; Arguments For the Existence of God; Problems Facing the Religious Believer; The Concept of Faith; Verificationism and Religious Language; An Introduction to Ethics; Plato's Ethical Theory; Aristotle: the Nicomachean Ethics; Utilitarianism; Dentological Ethics; The Emotive Theory of Ethics; Richard Hare and Prescriptivism; Moral Principles and Behaviour; Jean-Paul Sartre and Existentialism; Social and Political Philosophy; Introduction to Social and Political Philosophy; Images of Society. (shrink)

Truth and correspondence, by G.J. Warnock.--Some exercises in epistemic logic, by A.N. Prior.--Symposium: Meaning and speech acts, by J.R. Searle.--Comments, by Zeno Vendler.--Comments, by Paul Benacerraf.--Rejoinders, by J.R. Searle.--Symposium: Wittgenstein on criteria, by Newton Garver.--Commments, by Carl Ginet.--Comments by F.A. Siegler.--Comments, by Paul Ziff.--Rejoinders, by Newton Garver.--Symposium: The private-language argument, by H-N. Castañeda.--Comments, by V.C. Chappell.--Comments, by J.F. Thomson.--Rejoinders, by H-N. Castañeda.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Rhetoric of St. Augustine of Hippo: "De Doctrina Christiana" and the Search for a Distinctly Christian RhetoricCalvin L. TroupThe Rhetoric of St. Augustine of Hippo: "De Doctrina Christiana" and the Search for a Distinctly Christian Rhetoric by Ed. Richard Leo Enos and Roger Thompson Waco, TX: Baylor University Press, 2008. Pp. 420. $44.95, paperback.Is De doctrina christiana (DDC), by Saint Augustine, bishop of Hippo, a narrow appropriation (...) of the rhetorical tradition to serve the limited purposes of sectarian religion? Or does DDC extend and expand the rhetorical tradition in a transitional historical moment? One is often led to different conclusions when reading about Augustine than when actually reading Augustine, even in translation. The Rhetoric of St. Augustine of Hippo: "De Doctrina Christiana" and the Search for a Distinctly Christian Rhetoric offers students of rhetoric an opportunity to do both: to read Augustine, in Latin and in English translation and to locate Augustine definitively within the scholarly tradition of rhetoric and philosophy. The volume offers formative essays by Charles Sears Baldwin and James J. Murphy, introduces basic arguments about how Augustine's rhetoric emerged amid the turbulence of the late Roman Empire through the work of Ernest Fortin and Michael Leff, and offers more recent engagements with DDC in essays by Gerard Watson, David W. Tracy, and John D. Schaeffer. However, what makes the volume indispensable for students of philosophy [End Page 86] and rhetoric is the reproduction of the complete work of Sister Theresa Sullivan on DDC, book IV (DDC IV)—the Latin text, her translation, her notes, and the front matter of her original version (Sullivan's English translation and notes were anthologized in both the first and second editions of The Rhetorical Tradition: Readings from Classical Times to the Present, edited by Patricia Bizzell and Bruce Hezberg).Every generation needs examples of good scholarship that does not take shortcuts. Sullivan's work captures the careful craft of close work with an ancient text. Thanks to Enos and Thompson et al., Sullivan's impressive scholarship anchors this fine volume. I first review Sullivan's contributions in the book, then comment briefly on the essays that contextualize her work within the broader sphere of rhetorical scholarship on DDC IV. Why is Sullivan's work indispensible? First, the Latin text set beside the translation is unique to English translations of DDC IV currently in print. The quality of Sullivan's translation is evident. The Latin text also reminds us to consider the text as it might sound to Latin/Roman ears and foregrounds the enigmatic process of translating an ancient, complex text. Second, the commentary elevates the significance of DDC for philosophy and rhetoric. Sullivan dispenses with a great deal of nonsense about DDC in a few simple lines. For example, she demonstrates Augustine's deep knowledge and reliance on a broad spectrum of the received philosophical tradition in rhetoric. The notes correlate Augustine with Cicero in ways obvious in the Latin but opaque in translation and similarly show how DDC IV incorporates rhetorical theory from Aristotle, the Ad Herrennium, Quintilian, and Plato (e.g., see notes on 130–35). Third, Sullivan's front matter presents impressive research on textual authenticity of the Latin text of DDC as well as translation and publication histories for DDC IV and the book as a whole. She fixes the date and occasion of the writing of DDC IV with precision. The sources and parallels from Greco-Roman rhetorical theory are unmatched in the literature. These features alone are worth the cost of The Rhetoric of St. Augustine of Hippo.The remainder of the volume presents a faithful account of a received rhetorical tradition: Augustine's DDC preserves the tradition of rhetoric and philosophy into and through the Middle Ages. Most of the essays correspond with Sullivan's work, featuring DDC IV, which could give the impression that the place to find Augustine's rhetoric is in DDC IV. However, Enos and Thompson et al. do not seem to fall into this trap. Rather, the book suggests that DDC IV is a door to fuller engagement with Augustine. Some indices within the rhetorical tradition do read Augustine and... (shrink)

Modern public relations practices have been dominated by appeals to impulses, desires, and images that affect publics defined predominantly in demographic terms. This paper argues that abandoning basic rhetorical assumptions about the ability of ordinary people to engage in practical reason has serious ethical implications for the marketplace as well as for society in general. The study applies recent rhetorical scholarship on issues of public discourse and rhetorical culture to public relations practices, considering how rhetoric can contribute to more effective (...) and ethical public discourse in our dominant modes of marketplace communication. (shrink)

The study of letters, by Norman Foerster.--Language, by J.C. McGalliard.--Literary history, by René Wellek.--Literary criticism, by Austin Warren.--Imaginative writing, by W.L. Schramm.--Notes.--Bibliography (p. 239-255).

Although Professor of Philosophy at Calvin College, Alvin Plantinga has developed a theodicy that is fundamentally Arminian rather than Calvinistic. Anthony Flew, although the son of an Arminian Christian minister, regards the Arminian view of ‘free will’ to be both unacceptable on its own terms and incompatible with classical Christian theism. In this paper I hope to disentangle some of the involved controversy regarding theodicy which has developed between Plantinga and Flew, and between Flew and myself. The major portion (...) of this paper is devoted to showing that Plantinga's theodicy contains some serious flaws and undesirable implications. (shrink)

A generalized traditional Western world view is compared with a generalized traditional American Indian world view in respect to the practical relations implied by either to nature. The Western tradition pictures nature as material, mechanical, and devoid of spirit, while the American Indian tradition pictures nature throughout as an extended family or society of living, ensouled beings. The former picture invites unrestrained exploitation of nonhuman nature, while the latter provides the foundations for ethical restraint in relation to nonhuman nature. This (...) conclusion is defended against disclaimers by Calvin Martin and Tom Regan. (shrink)

Calvin’s view on the legitimacy of interest has had a great impact on the economic development of Western society. Although Calvin took a fundamentally positive attitude to interest, he also proposed several restrictions on the charging of interest. In this article, we investigate the relevance of these restrictions to the current credit crisis. We find that each of them provides a relevant interpretation of what went wrong in the buildup of the credit crisis and gives directions to improve (...) policies of banks and governments as well. (shrink)

The review cites the “Open Society” twice in its title—and is clearly pro-Popperian—but then fails to mention the fourteen-point list, and surrounding discussion, that explicitly compares Popper’s critical rationalism with anarcho-libertarianism (strong similarities) and liberal democracy (strong dissimilarities); EfL, pp.135-142. If the review had engaged more closely with the arguments of EfL and been more informed by the relevant social scientific literature, then it would probably have found the anarcho-libertarian case to be far more robust and realistic than such a (...) cursory dismissal can hope to refute. (shrink)

Insight, by F. H. Parker.--Why be uncritical about the life-world? By H. B. Veatch.--Homage to Saint Anselm, by R. Jordan.--Art and philosophy, by J. M. Anderson.--The phenomenon of world, by R. R. Ehman.--The life-world and its historical horizon, by C. O. Schrag.--The Lebenswelt as ground and as Leib in Husserl: somatology, psychology, sociology, by E. Paci.--Life-world and structures, by C. A. van Peursen.--The miser, by E. W. Straus.--Monetary value and personal value, by G. Schrader.--Individualisms, by W. L. McBride.--Sartre the individualist, (...) by W. Desan.--The nature of social man, by M. Natanson.--The problem of the will and philosophical discourse, by P. Ricoeur.--Structuralism and humanism, by M. Dufrenne.--The illusion of monolinear time, by N. Lawrence.--Can grammar be thought? By J. M. Edie.--The existentialist critique of objectivity, by S. J. Todes and H. L. Dreyfus.--Bibliography (p. 391-400). (shrink)

A generalized traditional Western world view is compared with a generalized traditional American Indian world view in respect to the practical relations implied by either to nature. The Western tradition pictures nature as material, mechanical, and devoid of spirit (reserving that exclusively for humans), while the American Indian tradition pictures nature throughout as an extended family or society of living, ensouled beings. The former picture invites unrestrained exploitation of nonhuman nature, while the latter provides the foundations for ethical restraint in (...) relation to nonhuman nature. This conclusion is defended against disclaimers by Calvin Martin and Tom Regan. (shrink)

Calvin's view on the legitimacy of interest has had a great impact on the economic development of Western society. Although Calvin took a fundamentally positive attitude to interest, he also proposed several restrictions on the charging of interest. In this article, we investigate the relevance of these restrictions to the current credit crisis. We find that each of them provides a relevant interpretation of what went wrong in the buildup of the credit crisis and gives directions to improve (...) policies of banks and governments as well. (shrink)

In Calvin's Political Theology and the Public Engagement of the Church, Matthew J. Tuininga explores a little appreciated dimension of John Calvin's political thought, his two kingdoms theology, as a model for constructive Christian participation in liberal society. Widely misunderstood as a proto-political culture warrior, due in part to his often misinterpreted role in controversies over predestination and the heretic Servetus, Calvin articulated a thoughtful approach to public life rooted in his understanding of the gospel and its (...) teaching concerning the kingdom of God. He staked his ministry in Geneva on his commitment to keeping the church distinct from the state, abandoning simplistic approaches that placed one above the other, while rejecting the temptations of sectarianism or separatism. This revealing analysis of Calvin's vision offers timely guidance for Christians seeking a mode of faithful, respectful public engagement in democratic, pluralistic communities today. (shrink)

Is the God of Calvin a fountain of blessing, or a forceful tyrant? Is Calvin's view of God coercive, leaving no place for the human qua human in redemption? These are perennial questions about Calvin's theology which have been given new life by Gift theologians such as John Milbank, Graham Ward, and Stephen Webb.J. Todd Billings addresses these questions by exploring Calvin's theology of `participation in Christ'. He argues that Calvin's theology of `participation' gives a (...) positive place to the human, such that grace fulfils rather than destroys nature, affirming a differentiated union of God and humanity in creation and redemption. Calvin's trinitarian theology of participation extends to his view of prayer, sacraments, the law, and the ecclesial and civil orders. In light of Calvin's doctrine of participation, Billings reframes the critiques of Calvin in the Gift discussion and opens up new possibilities for contemporary theology, ecumenical theology, and Calvin scholarship as well. (shrink)