In this article, I argue that Immanuel Kant fails to provide a satisfactory account of ‘moral debt’ in Religion within the Boundaries of Mere Reason. More precisely, he fails to answer the question of why we should assume that a debt exists in the first place. In light of recent scholarship on this area of his thought, I sketch some possible readings of Kant on the nature of moral transformation that suggest how he might account for this debt. I then (...) argue that these accounts fail to justify its existence within Kant's project. (shrink)

Er ist der Wanderer, der genau weiß, wohin er schließlich kommen will, auch genau die Hauptstationen seines Weges vorher festgelegt hat und innehält, der sich aber dabei Zeit läßt, um alles Schöne und Interessante, das die Gegend bietet, zu betrachten, und selbst lange Seitenwege zu diesem Zwecke nicht zu scheuen braucht, da er weiß, daß er die Hauptstraße am richtigen Punkte wieder erreichen wird.M. Pohlenz, Herodot, der erste Geschichtschreiber des Abendlandes Anyone familiar with Greek literature knows at once that this (...) can describe no author but Herodotus. As readers have long recognized, travel is a crucial element of Herodotus’ persona not only as an historian and ethnographer but also as a narrator, to the extent that he has been called a tourist and a guide. Pohlenz draws his vivid metaphor from Herodotus himself, who assimilates movement through his narrative to movement through space by several well-known narratorial habits: he points out ‘paths’ of logoi, goes out of his way to justify so-called ‘digressions’ and frequently uses verbs of movement to return to earlier narratives or to preview upcoming ones. However, most scholars have overlooked one important feature by which Herodotus creates this sense of progress through his logoi, although it appears in the programmatic sentence that begins his whole network of narrative signposts and recurs in his voice in the first half of the Histories and in important speeches in the second. (shrink)

Moral philosophers and theologians have long debated the classic moral dilemma of lying to an intruder in order to save a refugee. This dilemma presents an especially difficult challenge to those who reject consequentialist reasoning. Many contemporary defenders of Thomas Aquinas have argued that lying is never permissible under any circumstances, but none has offered a satisfactory answer to the question of what one ought to do when facing such a dilemma. I argue that there can be no morally satisfying (...) answer to this question, because every possible action will involve some degree of sin, even if lying is the least sinful action. This should not lead us to redefine what it means to tell a lie, nor to say that lying to the intruder is a good or right action; rather, it should lead us to acknowledge the tragic dimension of life in a fallen world. (shrink)

This book draws on the thought of Thomas Aquinas to provide an innovative approach to the ethics of lying and truthfulness. It offers a definitive interpretation of Aquinas's thought on the morality of lying, and it makes a novel contribution to theological ethics.

This essay explores the ways in which John Henry Newman’s preaching on asceticism can speak to the ostensible tension in contemporary Christianity between ‘spiritual’ and ‘earthly’ concerns. Newman contends, paradoxically, that a conscious self-denial of lawful material pleasures is necessarily correlated to the Christian’s ability to perceive the spiritual grace that can be mediated by physical objects. The sermons of his Anglican period reflect what he would eventually articulate as the “sacramental principle,” namely that the material world presents “types and (...) the instruments of real things unseen.” This principle is grounded in the doctrine of the Incarnation, which he considers to be the central truth of the gospel. I argue that this anchoring in the Incarnation gives his preaching on asceticism an ultimately practical or “this worldly” character, and, more precisely, offers an understanding of asceticism not as a means of mystical knowledge or escapism but as the only way to live fully in the world. (shrink)

Alvin Plantinga’s theory of knowledge, as developed in his Warrant trilogy, has shaped the debates surrounding many areas in epistemology in profound ways. Plantinga has received his share of criticism, however, particularly in his treatment of belief in God as being “properly basic”. There has also been much confusion surrounding his notions of warrant and proper function, to which Plantinga has responded numerous times. Many critics remain unsatisfied, while others have developed alternative understandings of warrant in order to rescue Plantinga’s (...) theory from certain objections. The most promising of such attempts fall under the broad category of “virtue epistemology” or a “virtue-theoretic” approach. The work being done in virtue epistemology is still in its early stages and a consensus on what actually constitutes virtue epistemology has yet to be reached. While some have attempted to structure an entire theory of knowledge based on the virtues possessed by the knower, others have focused more on the role of epistemic virtues as an attempt to supplement existing theories, including Plantinga’s. In this paper, I will offer an analysis of what such an attempt might look like and evaluate the potential success of broadening Plantinga’s original model. -/- My proposal is that certain features of a virtue-theoretic approach (also referred to as “agent-reliabilism”) could improve Plantinga’s model in significant ways. Not only would such a broadened approach be better equipped to handle common objections, but it would also be better suited to contribute an enhanced understanding of the task of epistemology, one that seeks to discover multiple epistemic goods other than what has been traditionally confined to the realm of knowledge. I conclude by applying this approach to Plantinga’s treatment of theistic belief in Warranted Christian Belief and by articulating a few of the ways in which epistemic virtues can increase the degree of warrant enjoyed by such belief. (shrink)

In recent scholarship, moral theologians and readers of Thomas Aquinas have shown increasing sensitivity to the role of the passions in the moral life. Yet these accounts have paid inadequate attention to Thomas's writings on Christ's passions as a source of moral reflection. As I argue in this essay, Thomas's writings on Christ's human affectivity should not be limited to the concerns of Christology; rather, they should be integrated into a fuller account of the human passions. One upshot of this (...) approach for Thomists is that it sharpens our vocabulary when describing human nature and the conditions for the moral life. By considering the rubrics of creation, fall, and redemption – as Thomas does – we find that our resources for analyzing the passions are greatly enriched. (shrink)

In recent scholarship, moral theologians and readers of Thomas Aquinas have shown increasing sensitivity to the role of the passions in the moral life. Yet these accounts have paid inadequate attention to Thomas’s writings on Christ’s passions as a source of moral reflection. As I argue in this essay, Thomas’s writings on Christ’s human affectivity should not be limited to the concerns of Christology; rather, they should be integrated into a fuller account of the human passions. One upshot of this (...) approach for Thomists is that it sharpens our vocabulary when describing human nature and the conditions for the moral life. By considering the rubrics of creation, fall, and redemption – as Thomas does – we find that our resources for analyzing the passions are greatly enriched. (shrink)

Recent literature on the relationship between knowledge and justice has tended to focus exclusively on the social and ethical dimensions of this relationship (e.g. social injustices related to knowledge and power, etc.). For the purposes of this article, I am interested in examining the virtue of justice and its effects on the cognitive faculties of its possessor (and, correspondingly, the effects of the vice of injustice). Drawing upon Thomas Aquinas’s account of the virtue of justice, I argue that in certain (...) cases justice can be a criterion of epistemic evaluation and that it deserves more attention than it has been given among virtue epistemologists. More precisely, the virtue of justice may become a criterion of epistemic evaluation in cases when a belief is formed on the basis of testimony. It would seem that there are cases when A’s assent to proposition p is something that is owed to B on the basis of B’s testimony; or there may be instances when A is culpable for declining to let B’s testimony have any effect on A’s belief. I briefly sketch four distinct scenarios in which this bears out. (shrink)

In this essay, I argue that Christian ethicists should not think of themselves as religious ethicists. I defend this claim by arguing that the concept of religious ethics, as it has come to be understood as a discipline that is distinct from secular ethics, is incoherent. In part one, I describe the fraught attempts by theologians in the 20th century to identify the distinctiveness of Christian ethics. In part two, I argue that certain accounts of natural law unwittingly reinforce a (...) problematic conception of secular ethics. Part three examines some trends in religious studies and comparative religious ethics to highlight problematic conceptions of religion. Drawing together these strands of inquiry, I contend that that the secular‐religious dichotomy in contemporary ethics should be rejected, but by the same token, I suggest that comparative ethics remains a worthwhile enterprise. (shrink)

Philosopher Harry Frankfurt has famously coined “bullshit” as a technical term— it refers not to outright lying but rather to a casual indifference to truth. Disregard for truth is accepted and even expected in many contexts, yet it creates conditions for gross injustice and dehumanization. I offer an account of widespread cultural indifference to truth as structural sin, a condition I call “truth indifference.” Draw- ing on Thomas Aquinas’s understanding of the virtue of truth (veracitas), I map out the conceptual (...) framework that must be in place before Christian ethicists can provide an adequate moral analysis of structural truth indifference. (shrink)

Recent technical improvements, such as 3D microscopy imaging, have shown the necessity of studying 3D biological tissue architecture during carcinogenesis. In the present paper a computer simulation model is developed allowing the visualization of the microscopic biological tissue architecture during the development of metaplastic and dysplastic lesions.The static part of the model allows the simulation of the normal, metaplastic and dysplastic architecture of an external epithelium. This model is associated to a knowledge base which contains only data on the nasal (...) epithelium. The latter has been well studied by numerous authors and its lesional states are well known. An inference engine allows the initialization of the static model parameters. A statistical comparison between simulated epithelia and real epithelia is achieved by adjusting the parameter values during the simulation. (shrink)

Would Aquinas hold the view that a patient in a persistent vegetative state (PVS) is something other than a human being? Some recent interpreters have argued for this position. I contend that this reading is grounded in a false symmetry between the three stages of Aquinas’s embryology and the (alleged) three-stage process of death. Instead, I show that there are textual grounds for rejecting the view that the absence of higher brain activity in a patient would lead Aquinas to say (...) that the patient no longer has a rational soul. On my reading of Aquinas, the patient in PVS has a rational soul and is unequivocally a human being. (shrink)

In this brief commentary, I offer an appreciative yet critical analysis of Abram Brummett and Erica Salter's article, “Mapping the Moral Terrain of Clinical Deception.” I challenge the authors to clarify their choice of the term “deception” (as opposed to “lying” or “dishonesty”), and I explain how these different terms may affect one's moral analysis. I also draw attention to the authors’ claim that veracity is the ethical default of clinicians. I argue that their failure to defend this claim renders (...) their framework more limited in its usefulness than they seem to acknowledge. While their framework does an excellent job of identifying morally salient features of clinical deception, it cannot be used to measure the strength of justification for an act of deception apart from a normative conception of truthfulness. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Searching for a Universal Ethic: Multidisciplinary, Ecumenical, and Interfaith Responses to the Catholic Natural Law Tradition ed. by John Berkman and William C. Mattison IIIStewart D. ClemSearching for a Universal Ethic: Multidisciplinary, Ecumenical, and Interfaith Responses to the Catholic Natural Law Tradition Edited by John Berkman and William C. Mattison III GRAND RAPIDS, MI: EERDMANS, 2014. 339 PP. $35.00Despite its generalist title, this book is the result of (...) a very specific and multilayered textual history. The core of the volume is the official English translation of the International Theological Commission (ITC) document In Search of a Universal Ethic: A New Look at the Natural Law, which alone composes nearly a quarter of the book's text. Following five years of work, the commission first published the document in 2009. The following year, a special session at the annual meeting of the Society of Christian Ethics was convened for the purpose of discussing the document, and this session served as the impetus for the present volume. Along with Berkman and Mattison's introductory chapter, the remainder of the book is composed of responses to the document from no less than twenty-two scholars representing a broad range of religious and philosophical commitments.If there is anything approaching a consensus among the volume's diverse respondents, it is a nearly unanimous verdict that the ITC document offers a more winsome portrayal of natural law theorizing than anything that has been promulgated in official Church documents during the last several decades. As Serge-Thomas Bonino, OP (one of the document's coauthors), explains, the commission endeavored to situate the doctrine of natural law within "a larger theological framework that is both Christological and Trinitarian" (98). Many respondents praise the document's more nuanced and open-ended analysis of the natural law—one that accommodates a wide variety of sociocultural contexts—as well as the document's clarity and boldness in articulating a Christian (and specifically Christological) interpretation of the natural law tradition.The high level of admiration bestowed on the document does not mean that it is without its detractors, however. Some of the more critical respondents maintain that, in spite of the commission's "new look" at the natural law, many of the classical objections to the doctrine still hold. Gilbert Meilaender, for example, lauds the document's Christological commitments but worries that it fails to explain how this facet of the Catholic natural law tradition can help us to develop a universal ethic on which all can agree (226). Others express doubts precisely about what is "new" in this new look at the natural law. This [End Page 202] is perhaps best reflected by Jennifer Herdt's remark that "the note of epistemological modesty repeatedly sounded by In Search of a Universal Ethic seems to ring hollow" (210). In other words, the move toward less specificity regarding moral norms may in fact render the natural law inadequate as a framework for dialogue across cultures.Given the perennial subject matter of this volume, the editors have done an excellent job of balancing a vast range of perspectives and approaches to the natural law, rendering it useful to a wide audience. The sheer number of authors could easily have resulted in a collection that reflected breadth at the expense of depth. Thankfully, however, the presence of the ITC text as the locus of discussion helps to ground the conversation in such a way that all of the authors are fruitfully engaging the same set of questions. For this reason, it is among the best volumes currently available for those who wish to engage the most creative and rigorous thinking within the natural law tradition.Stewart D. ClemUniversity of Notre DameCopyright © 2017 Society of Christian Ethics... (shrink)

The UN Cartagena Protocol onBiosafety adopted in Montreal, 29 January, 2000and opened for signature in Nairobi, 15–26 May,2000 will exert a profound effect oninternational trade in genetically modifiedorganisms (GMOs) and their products. In thispaper, the potential effects of variousarticles of the Protocol on international tradein GMOs are analyzed. Based on the presentstatus of imports of GMOs and domestic researchand development of biotechnology in China,likely trends in imports of foreign GM food andrelated products after China accedes to WTO isexplored. Also, China's (...) potentialcountermeasures to control and regulate importsof GMOs in line with implementation of theProtocol are discussed. China, in recent times,has increased its food and agricultural importssubstantially from USA and Canada. Chinaimported soybean 10.42 mill. tons in 2000 andabout 15 mill tons in 2001, of which majorityare from USA where GM soybean accounts for60%. The plantation of US Monsanto'stransgenic Bt cotton was increased to more than1 million ha in China in 2001. Though China haspaid great attention to develop biotechnology,it appears to have little scope to export GMOsand GM products. So China may consider a rangeof administrative measures to implement theCartagena Protocol and to regulate its importof GMOs and GM agricultural products.Consequently, the Regulation on Safety ofAgri-GMOs was issued on June, 2001 and followedthree detailed rules issued in Jan. of 2002,with a priority to limit foreign GMOs importingby safety certification and labeling system.These were outlined taking into accountpolicies adopted in Western countries such asgreen barriers to international trade. (shrink)

Genes are thought to have evolved from long-lived and multiply-interactive molecules in the early stages of the origins of life. However, at that stage there were no replicators, and the distinction between interactors and replicators did not yet apply. Nevertheless, the process of evolution that proceeded from initial autocatalytic hypercycles to full organisms was a Darwinian process of selection of favourable variants. We distinguish therefore between Neo-Darwinian evolution and the related Weismannian and Central Dogma divisions, on the one hand, and (...) the more generic category of Darwinian evolution on the other. We argue that Hull’s and Dawkins’ replicator/interactor distinction of entities is a sufficient, but not necessary, condition for Darwinian evolution to take place. We conceive the origin of genes as a separation between different types of molecules in a thermodynamic state space, and employ a notion of reproducers. (shrink)

The editors of the JRE collected short essays from scholars of religion in response to a recent incident at Hamline University that made national headlines. Last fall, Hamline University administrators refused to extend a contract to an adjunct professor of art history after a Muslim student accused her of Islamophobia for showing a 14th‐century image of Mohammad in an online class. The event provoked intense conversations about issues of academic freedom, religious diversity, the status of contingent faculty, and race. These (...) essays bring together scholarly and personal reflections about the incident at Hamline and what it means for the pedagogy of religious studies. (shrink)

In this paper I will reconsider the doxographical text about Aristotle in Clement of Alexandria's Protrepticus 5.66.4: οδν δ ομαι χαλεπν νταθα γενμενος κα τν κ το Περιπτου μνησθναι· κα γε τς αρσεως πατρ, τν λων ο νοσας τν πατρα, τν καλομενον ‘πατον’ ψυχν εναι το πντος οεται· τουτστι το κσμου τν ψυχν θεν πολαμβνων ατς ατ περιπερεται. γρ τοι μχρι τς σελνης ατς διορζων τν πρνοιαν, πειτα τν κσμον θεν γομενος περιτρπεται, τν μοιρον θεο θεν δογματζων.

In this paper I will reconsider the doxographical text about Aristotle in Clement of Alexandria'sProtrepticus5.66.4:οὐδ⋯ν δ⋯ οἶμαι χαλεπ⋯ν ⋯ντα⋯θα γεν⋯μενος κα⋯ τ⋯ν ⋯κ το⋯ Περιπ⋯του μνησθ⋯ναι· κα⋯ ⋯ γε τ⋯ς αἱρ⋯σεως πατ⋯ρ, τ⋯ν ὅλων οὐ νο⋯σας τ⋯ν πατ⋯ρα, τ⋯ν καλο⋯μενον ‘ὕπατον’ ψυχ⋯ν εἶναι το⋯ π⋯ντος οἴεται· τουτ⋯στι το⋯ κ⋯σμου τ⋯ν ψυχ⋯ν θε⋯ν ὑπολαμβ⋯νων αὐτ⋯ς αὑτῷ περιπε⋯ρεται. ⋯ γ⋯ρ τοι μ⋯χρι τ⋯ς σελ⋯νης αὐτ⋯ς διορ⋯ζων τ⋯ν πρ⋯νοιαν, ἔπειτα τ⋯ν κ⋯σμον θε⋯ν ⋯γο⋯μενος περιτρ⋯πεται, τ⋯ν ἄμοιρον θεο⋯ θε⋯ν δογματ⋯ζων.

Clem tto prce je ukzat Fergusonovy zkladn teze tkajc se pojet lidsk pirozenosti a zkoumat, jak z nich plynou zvry a jestli mohou tyto zvry neproblematicky koexistovat. V prvn sti prce se chci pokusit najt vnitn jednotu ve Fergusonov teorii lidsk pirozenosti a ukzat, e Fergusonovo pojet lovka je konklusivn. Zkoumn pirozenosti lovka je pro Fergusona velmi tsn spjato se zkoumn vztahu jedince a spolenosti. Prv v pojet tohoto vztahu vznik problmov situace, pokud budeme chtt podret Fergusonovu verzi a (...) pidat k n teorii morlnho citu. Na rozbor tto problematiky se zamm v posledn sti prce. Prce se zabv Fergusonovou teori spadajc pouze do obdob, kdy napsal "An Essay on the History of Civil Society". (shrink)

Das Bueh ist das erste Mal in der Sammlung "Schriften zur wissenschaftlichen W eltauffassung", herausgegeben von M. Schlick und Ph. Frank, B. 11, 1937, erschienen. Da nach clem Tod von Schlick und der Cbersiedlung von Frank an die Harvard Universitat die Sammlung nieht mehr fortgese§t wird, erscheint es nun in seiner Neuausgabe selbstandig. Das Werk ist eigentlich ziemlich unbekannt ge­ blieben und nicht zur Wirkung gekommen, weil bereits im naehsten J ahr nach seinem Erscheinen infolge der Bese§ung Osterreichs durch (...) die Nationalsozialisten der Verkauf der "Schriften" mit dem der iibrigen "unerwiinschten" Werke eingestellt worden ist. Dnd 1945 ist bei der Eroberung Wiens der gesamte Bestand an Exemplaren des Werkes mit dell anderen Biichern des Springer-Verlages verbrannt. Die Neu­ auflage, die dadureh notwendig geworden ist, konnte ieh nach einem J ahrzehnt nieht unverandert lassen. Ieh muBte nieht bloB die neue Literatur hinzunehmen, sondern ieh habe das Buch zum groBen Teil neu gefaBt und aueh inhalt­ lich ergauzt. 1m ersten Teil sind die Absehnitte iiber das System der Werte neu hinzugekommen; der zweite Teil iiber das Werturteil ist zum groBten Teil neu geschrieben worden und aueh hier ist ein neuer Abschnitt iiber die hypo­ thetische Begriindung iiberindividueller Wertungen hinzuge­ fiigt worden. Ich habe midi bemiiht, auf diesem schwierigen und noch wenig in wissenschaftlicher Weise untersuchten Gebiet durch logische Analyse und durch empirische Fest­ stellungen KIarheit zu gewinnen, nnd ieh habe gesncht zu zeigen, daB man, wenn man auch noch so entschieden IV Vorwort. (shrink)

En el presente artí- culo abordamos la situación sociohistórica subyacente a 1 Clemente y basándonos en los estudios socioló- gicos sobre 1 Cor, en particular los de G. Theissen, demostramos cómo 1 Clem. 3, 3 describe el conflicto de Corinto en categorías esencialmente socio-económicas, considerando que el motivo que propició la revuelta obedece básicamente al enfrentamiento entre grupos de distinto estatus para alcanzar el liderazgo y evitar la vergüenza. Ello indica que Clemente presenta el conflicto como una lucha de (...) poder para conseguir el prestigio social, en un mundo estrechamente marcado por la cultura del honor y la institución del patronazgo. (shrink)

zen vlen ekonomiky bhem druh svtov vlky pinelo americk federln vld mnoho zsadnch vzev. Klovm nstrojem pro zvldnut tohoto nelehkho kolu byla fiskln politika. V tto pevratn dob dolo k etablovn mnoha novch prvk v americk ekonomice i fiskln politice. Nkter z nich jsou patrn dodnes. Clem tto studie je analyzovat a kriticky zhodnotit hlavn trendy ve vvoji vlen ekonomiky a fiskln politiky USA bhem druh svtov vlky. Dl vzkumn otzky se tkaj role federln vldy bhem strukturlnch zmn v (...) hospodstv i vznamu vldy v hospodskm rstu v kontextu dalch vdajovch sloek hrubho nrodnho produktu. V rmci fiskln politiky je zkoumna struktura vdajov strnky federlnho rozpotu s ohledem na dominanci vlench (obrannch) vdaj, rozloen daov zte mezi ekonomick subjekty a pm a nepm dan i zpsob financovn zvench vldnch vdaj. Na zklad metody dekompozice rstu hrubho nrodnho produktu a analzy asovch ad lze tvrdit, e logicky dochzelo k vytlaovn spoteby domcnost a investic firem vldnmi spotebnmi vdaji. Pochopiteln tento zvr plat i pro vsledky strukturln analzy hrubho nrodnho produktu. Regulatorn role federln vldy tedy byla na mnoha dlch trzch zcela zsadn. Co se te fiskln politiky, vlen vdaje vznamn dominovaly vdajov strnce federlnho rozpotu. V sti nevlench vdaj se nejvce prosadily kapitoly obchod a doprava a mezinrodn zleitosti a finance. Na pjmov stran rozpotu se vrazn zvyovaly pm progresivn individuln dan, mrnji pak korportn dan. Prohlubujc se fiskln deficit byl financovn z vce jak poloviny nedluhov, tj. vym daovm vbrem, z men sti pak kumulac dluhu. (shrink)

Studie s pznanm nzvem "O Planckov ve, nejen v soulad vdy s nboenstvm" se zabv pedevm otzkou, zda je reln mon bezesporn fungovn vdy a nboenstv. Max Planck tomuto problmu vnoval celou pednku, je se stala zdrojem tto studie, jejm clem je kriticky posoudit Planckovy jednoznan vyznvajc zvry, toti e vzjemn fungovn vdy s nboenstvm nen ani neme bt nim narueno. Strun je nastnno i historick pozad, je provzelo Planckv ivot, nebo i to se jist podlelo na Planckov postoji (...) ke kontroverzn otzce "nboenstv a vda". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:PrefaceScott Paeth and Kevin CarnahanThis issue of the Journal of the Society of Christian Ethics is organized around the theme of structural evil. Each of the essays deals with some dimension of the problem of how we can conceive of evil beyond the question of simple human volition, and understand it as embedded in the institutions and cultural assumptions that we often take for granted as societal givens.Cristina Traina's (...) presidential address, "This Is the Year," takes as its starting point the aftermath of the 2016 US presidential election, arguing that it exposes the way in which liberal narratives of progress have failed to address the deeply embedded structural evil within American society. She argues that this political moment provides an opportunity for liberals to engage in a critical self-examination with respect to their complicity in these structures by embracing a form of "utopian praxis."Ryan Darr's essay considers the intersection of structural evil and individual responsibility, arguing, on the one hand, for a distinction between sin and moral wrongdoing and, on the other, for an approach to both concepts that is social in form. Esther Reed's essay, meanwhile, offers an analysis of responsibility in light of the question of structural evil, using the theology of Dietrich Bonhoeffer to aid in understanding the connection between individual responsibility and distant harm.David Cloutier continues the examination of the tension between individual agency and structural evil in his critique of the "neo-Franciscan" and "Junian" approaches to issues of violence and racism, arguing that a "critical realist" approach to structural evil provides greater resources for Christian ethics.Elizabeth Sweeny Block offers a different approach to the question in her consideration of the role of conscience in grappling with crises on a global scale, such as climate change and the Zika virus. She contrasts the "reflexive conscience" predominant in Christian ethics with a model of "engaged conscience," which may provide a better approach to large-scale structural evil and its consequences.Stewart Clem uses Thomas Aquinas's conception of virtue to understand the problems inherent in striving for moral clarity in a "post-truth" context. In [End Page vii] light of Harry Frankfurt's philosophical analysis of the concept of "bullshit," he argues that Christian ethics needs to develop a way of speaking about truth as a virtue in order to respond to the structural problem of truth indifference in contemporary political discourse.Looking at the problem from a different perspective, Christopher Jones and Conor Kelly examine the sin of sloth from a structural point of view. Critiquing individualist conceptions of the idea, they make the case for retrieving the classical definition of sloth as a vice against charity and consider how sloth can be overcome through a reinvigoration of forms of civic virtue.Another dimension of structural evil is considered by Ryan Newson in his examination of the role that Confederate monuments play in the American South. For many, they stand as a symbol of the glorification of evil that should be removed, but Newson suggests that there may be reasons to keep at least some of these monuments as reminders of the failure of justice and the judgment of God.Wonchul Shin and Elizabeth Bounds consider these questions from the perspective of how "ordinary" experiences of moral harm need to be analyzed as dimensions of structural evil, and they call for an examination of structural responsibility and the ethics of repair as a means of addressing these questions.Finally, Willa Swenson-Lengyel looks at the connection between structural evil and environmental ethics, arguing that the "moral paralysis" often experienced in light of the ecological crisis exposes certain forms of privilege that need to be addressed from the perspective of Christian ethics. In many ways, she argues, privileged inaction can be a manifestation of "works righteousness" that can be addressed through a Lutheran conception of the doctrine of justification.________This year the JSCE is retiring the demographic survey that has been used since 2008 and adopting a new demographic survey. With the transition comes an apt time for reflection on what the data from the last nine years show.The first piece of data to... (shrink)

Not only was Gellius' preface received in the fifteenth century at the end of his work instead of the beginning, but it arrived almost or wholly without the Greek, which had to be patched up by guesswork; between siluarum and quidam early editors read ‘ille κηρον, alius κρας μαλӨεας’, the first two names in the similar passage, Plin. N.H. pr. 24. Salmasius, in the preface to his Plinianae exercitationes, printed a text ‘ex vestigiis antiquae scripturae optimi exemplaris [sc. MS P (...) = Paris, BN lat. 5765] partim etiam coniecturis nostris correctiorem’; following κρας he gave, in the right place but with the wrong accent, ‘alius Κρια’. But when eleven years later he came to annotate Simplicius' commentary on Epictetus' γχειρδιον, alerted by Simplicius' statement συνταξεν ρριανς, τ καιριτατα κα ναγκαιτατα ν øιλοσοø κα κινητικτατα τν ψυχν πιλεξμενος κ τν πικττου λγων, he remarked: ‘Quidam et inscripsere libros suos olim τ καρια, quod maxime ad rem quam tractabant pertinentia eo opere persequebantur’, citing Gellius with ‘alius καρια and commenting ‘Ita enim ex veteri codice ibi scribendum est, non ut vulgo editur, κριον [sic]'. Nevertheless, editors preferred his first thoughts to his second; Hertz, in his separate edition of Gellius' preface and in his editio maior , gives three parallels: Plin. N.H. pr. 24, ‘Κηρον inscripsere quod uolebant intellegi fauom’, where the Latin translation guarantees the reading; Clem. Alex. 6.1.2.1 ν μν ον τ λειμνι τ νӨη ποικλως νӨοȗντα κν τ παραδεσ [‘orchard’] τν κροδρων øυτεα ο κατ εδος καστον κεχρισται τν λλογενν , where again the sense requires the honeycomb; Philost. VS 565 πιστολα δ πλεȋσται ρδου κα διαλξει κα øημερδες γχειρδι τε κα καίρια τν ρχααν πολυμӨειαν ν βραχεȋ πηνӨισμνα, where hertz emends καρια to κηρα. (shrink)

Tento dokument vznikl po nkolikaletm studiu dla vznamnho spoleenskovdnho myslitele dvactho stolet Friedricha Augusta von Hayeka (vychz t z etby jeho interpret a nkterch "inspirtor") a byl sepsn pro ely zvren prce ve vedlej specializaci Filosofie na Vysok kole ekonomick v Praze. Autor se rozebranm tmatm ji v nkolika svch dvjch statch vnoval. Tentokrt vak presentuje ucelenj pohled, jeho clem je vyloit problematiku s akcentem na vzjemn souvislosti jev a mylenek. Pro pehlednost je text strukturovn do kapitol. Po krtkm (...) vodu se vnuje vymezen fundamentlnch (Hayekem resolutn od sebe odliovanch) pojm, ktermi jsou spontnn d a organizace. Navazuje kapitola upozorujc na potky konstruktivistickho racionalismu, resp. na mylen Ren Descarta, Hayekem oznaovanho za filosofa stojcho u zrodu neomezen vry v rozum. Dal kapitola je vnovna Davidu Humovi, jeho teze Hayek astokrt "naden cituje" a kter poskytuje "oporu" jeho anti-racionalistickmu pstupu. Pot se text sousted na spontnn d trhu (zejmna pak na otzku spravedlnosti a svobody) a presentuje Hayekv vznamn koncept ve spolenosti rozptlench znalost. Nakonec autor krtce diskutuje dnen uplatnn Hayekova rozshlho odkazu. Pedkldan prce se primrn zamuje na ideu, kter jednoznan prostupuje celm Hayekovm dlem a poskytuje mu zcela zsadn argument pro vysvtlovn jev ve spolenosti, toti na ideu omezenosti naeho poznn. Clem pspvku je upozornit na Hayekovo mylen prostednictvm vybranch tmat, piem se v ppad tchto soustedit na kritickou reflexi hranic rozumu s poukazem na jej vznam a dsledky. (shrink)

En relisant la première Lettre de Clément, on peut s’interroger sur les enjeux véritables du conflit de Corinthe à la fin du premier siècle. Le texte (I Clém 40-44) parle d’une « querelle à propos de l’épiskopè » ; le conflit est donc interne et institutionnel. Clément de Rome, pour tenter d’apaiser le conflit, recourt à des figures vétéro-testamentaires et sa Lettre témoigne d’une nouvelle compréhension de l’Ekklèsia, désormais élargie aux dimensions de l’oikouménè. À travers ces analyses, l’article invite à (...) une relecture critique des thèses défendues par W. Bauer dans sa célèbre étude, Orthodoxie et hérésie aux débuts du christianisme. (shrink)

Widely regarded as one of the most important and influential sports books of all time, C. L. R. James's _Beyond a Boundary_ is—among other things—a pioneering study of popular culture, an analysis of resistance to empire and racism, and a personal reflection on the history of colonialism and its effects in the Caribbean. More than fifty years after the publication of James's classic text, the contributors to _Marxism, Colonialism, and Cricket_ investigate _Beyond a Boundary_'s production and reception and its implication (...) for debates about sports, gender, aesthetics, race, popular culture, politics, imperialism, and English and Caribbean identity. Including a previously unseen first draft of _Beyond a Boundary_'s conclusion alongside contributions from James's key collaborator Selma James and from Michael Brearley, former captain of the English Test cricket team, _Marxism, Colonialism, and Cricket_ provides a thorough and nuanced examination of James's groundbreaking work and its lasting impact. Contributors. Anima Adjepong, David Austin, Hilary McD. Beckles, Michael Brearley, Selwyn R. Cudjoe, David Featherstone, Christopher Gair, Paget Henry, Christian Høgsbjerg, C. L. R. James, Selma James, Roy McCree, Minkah Makalani, Clem Seecharan, Andrew Smith, Neil Washbourne, Claire Westall. (shrink)

At the peak of this heated confrontation between Nero and Seneca, in which the latter exhorts the emperor to seek the people's love and trust rather than their hatred, Nero retorts that it is meet for the people to fear their prince . This is unsurprising and represents Nero as merely the latest in a long line of tragic tyrants . In the exchange that follows, however, is the slightly puzzling : ‘metuant necesse est’:: ‘quicquid exprimitur graue est’. It is (...) not only that Nero simply reiterates a concept already asserted in the line before which had prompted Seneca's ‘at plus diligi’. More than that, Seneca's exprimitur is a non sequitur after ‘metuant necesse est’. exprimere is to ‘squeeze out’, ‘to extort’, ‘to elicit’, but in Latin metus is hardly ever ‘extorted’, exprimere, on the other hand, is commonly said of sincere or pretended assent, applause, jubilation, or forced admission. The verb occurs again at 494 ‘humiles … uoces exprimit nostri metus’; 581 ‘exprimere ius est, ferre quod nequeunt preces?’; elsewhere in Sen. Oed. 529 ‘ulline poena uocis expressae fuit’; Clem. 1.1.7 ‘omnibus … nunc ciuibus tuis … haec confessio exprimitur esse felices’; Plin. Pan. 2.2 ‘uoces illas quas metus exprimebat’. (shrink)