When the texts selected for the tenth Sunday after Pentecost are examined in the context of each other, one idea emerges which might sustain them all : God, not the Promethean Abraham, nor the persistent faithful petitioner, nor the believer “rooted and built up,” is the authentic subject of all three.

Recently the paleoanthropologist Pat Shipman has proposed what she calls the animal connection as the human trait that connects all other traits. Theologians and biblical scholars have proposed many relational, functional, and ontological interpretations of the image of God in humans and human nature, but have generally not included a connection with animals. Genesis 1–3, however, weaves human and animal creation in a variety of ways, and Adam's naming of other species implies they are understood as family or kin. (...) Thus Genesis 1–3 understands a relationship with other animals as integral to human becoming and uses family or kinship as a root metaphor for human–animal relations. (shrink)

Recently the paleoanthropologist Pat Shipman has proposed what she calls the animal connection as the human trait that connects all other traits. Theologians and biblical scholars have proposed many relational, functional, and ontological interpretations of the image of God in humans and human nature, but have generally not included a connection with animals. Genesis 1–3, however, weaves human and animal creation in a variety of ways, and Adam's naming of other species implies they are understood as family or kin. (...) Thus Genesis 1–3 understands a relationship with other animals as integral to human becoming and uses family or kinship as a root metaphor for human–animal relations. (shrink)

Erwin Panofsky explicitly states that the first half of the opening chapter of Studies in Iconology—his landmark American publication of 1939—contains ‘the revised content of a methodological article published by the writer in 1932’, which is now translated for the first time in this issue of Critical Inquiry.1 That article, published in the philosophical journal Logos, is among his most important works. First, it marks the apogee of his series of philosophically reflective essays on how to do art history,2 that (...) reach back, via a couple of major pieces on Alois Riegl, to the 1915 essay on Heinrich Wölfflin.3 Under the influence of his colleague at Hamburg Ernst Cassirer, the principal interpreter of Kant in the 1920s, Panofsky from 1915 on exhibits in his work ever more Kantian thinking and language.4 But Logos was not an art-historical review or one dedicated to aesthetics but a principal mainstream journal of the philosophy of culture. So ‘On the Problem of Describing and Interpreting Works of the Visual Arts’ has a good claim to be the culmination of Panofsky's philosophical thinking in his German period under the Weimar Republic. · 1. Erwin Panofsky, Studies in Iconology: Humanistic Themes in the Art of the Renaissance , p. xv; hereafter abbreviated SI. See Panofsky, ‘Zum Problem der Beschreibung und Inhaltsdeutung von Werken der bildenden Kunst’, Logos 21 : 103–19; trans. Jaś Elsner and Katharina Lorenz under the title ‘On the Problem of Describing and Interpreting Works of the Visual Arts’, Critical Inquiry 38 : 467–82; hereafter abbreviated ‘P’.· 2. See the discussion in Carlo Ginzburg, ‘From Aby Warburg to E. H. Gombrich: A Problem of Method’, Myths, Emblems, Clues, trans. John and Anne C. Tedeschi , pp. 17–59, esp. pp. 36–41.· 3. See Panofsky, ‘Das Problem des Stils in der bildenden Kunst’, Deutschsprachige Aufsätze, ed. Karen Michels and Martin Warnke, 2 vols. , 2:1009–18; ‘Der Begriff des Kunstwollens’,Deutschsprachige Aufsätze, 2:1019–34, trans. Kenneth J. Northcott and Joel Snyder under the title ‘The Concept of Artistic Volition’, Critical Inquiry 8 : 17–33; and ‘Über das Verhältnis der Kunstgeschichte zur Kunsttheorie: Ein Beitrag zu der Erörterung über die Möglichkeit kunstwissenschaftlicher Grundbegriffe’, Deutschsprachige Aufsätze, 2: 1035–63, trans. Lorenz and Elsner under the title ‘On the Relationship of Art History and Art Theory: Towards the Possibility of a Fundamental System of Concepts for a Science of Art’, Critical Inquiry 35 : 43–71.· 4. On neo-Kantianism in pre-Nazi Germany, see Michael Friedman, A Parting of the Ways: Carnap, Cassirer, and Heidegger , pp. 25–37; Éric Dufour and T. Z. R. Créteil, ‘Le Statue du singulier: Kant et le néokantisme de l’École de Marbourg', Kantstudien 93 : 324–50; Edward Skidelsky, Ernst Cassirer: The Last Philosopher of Culture , pp. 22–51; and Peter E. Gordon, Continental Divide: Heidegger, Cassirer, Davos , pp. 52–86. Specifically on the Cassirerian Kantianism of Panofsky, see Michael Podro, The Critical Historians of Art , pp. 181–82; Michael Ann Holly, Panofsky and the Foundations of Art History , pp. 91–92, 147–52; Silvia Ferretti, Cassirer, Panofsky, and Warburg: Symbol, Art, and History, trans. Richard Pierce , pp. 174–77, 182–84; David Summers, ‘Meaning in the Visual Arts as a Humanistic Discipline’, in Meaning in the Visual Arts: Views from the Outside, ed. Irving Lavin , pp. 9–24; Mark A. Cheetham, Kant, Art, and Art History: Moments of Discipline , pp. 68–77; Paul Crowther, The Transhistorical Image: Philosophizing Art and Its History , pp. 70–73; Allister Neher, ‘“The Concept of Kunstwollen”, Neo-Kantianism, and Erwin Panofsky's Early Art Theoretical Essays', Word and Image 20 : 41–51; Georges Didi-Huberman,Confronting Images: Questioning the Ends of a Certain History of Art, trans. John Goodman , pp. 4–6, 90–138; and Lorenz and Elsner, ‘Translators’ Introduction', Critical Inquiry35 : 33–42, esp. pp. 38, 40–42. (shrink)

(1992). The Effects of a Social Studies Course on the Philosophic Orientations of History and Geography Graduate Students in Botswana. Educational Studies: Vol. 18, No. 2, pp. 235-243.

Summary Background. Aims. Sample. Method. Results. Conclusion. The paper considers aberrant behaviour in the context of cognitive style with reference to both diagnosis and treatment. The aims of the study were to investigate whether the style of pupils with behaviour problems was different from that of children with no reported problems, and also to consider how pupils of different style manifested their problem behaviours. The sample comprised 83 male pupils aged 10?18 years from two residential special schools. The sample were (...) given the Cognitive Styles Analysis to assess their positions on the Wholist?Analytic and Verbal?Imagery style dimensions. The pupil records of the special school pupils who were at the extreme of the style dimensions were also examined. When their style characteristics were contrasted with a Comparison Sample of 413 12?16?year?old males attending 10 secondary schools, the special school pupils had a significantly higher proportion of both Wholists and Verbalisers, than the Comparison Group. Further, the inspection of the records indicated that the types of social behaviour and behaviour problems exhibited varied with style, and particularly on the Wholist?Analytic dimension. The results were considered to have implications for the origins and treatment of problem behaviour. (shrink)

Jerry Fodor has argued that concept acquisition cannot be a psychological or “rational-causal” process, but can only be a “brute-causal” process of acquisition. This position generates the “doorknob  DOORKNOB” problem: why are concepts typically acquired on the basis of experience with items in their extensions? I argue that Fodor’s taxonomy of causal processes needs supplementation, and characterize a third type: what I call “intelligible-causal processes.” Armed with this new category I present what I regard as a better response than (...) Fodor’s to the doorknob  DOORKNOB problem. (shrink)

(2008). A Case of Melancholic Humors and Dilucida Intervalla. Intellectual History Review: Vol. 18, Humanism and Medicine in the Early Modern Era, pp. 139-154.

Summary This study was conducted in Slovenia, and explored the views of a sample of 226 pupils (aged 14?15 years) regarding their motivation to learn English and the views of a sample of 95 student teachers regarding their motivation to become a teacher of English. The data consisted of two questionnaires. The first questionnaire asked the pupils to rate the importance of each of 15 reasons for wanting to learn English. The most frequent reasons given by pupils were ?Because English (...) is an international language?, ?Because English helps me with advanced study? and ?Because English will help me with my future career?. The second questionnaire asked the student teachers to rate the importance of each of 20 reasons in influencing their decision to become a teacher of English. The most frequent reasons given by the student teachers were ?I enjoy the subject I will teach?, ?English is important to me? and ?I want to help children succeed?. The findings are further explored in terms of the relative importance of the different types of motivation involved. (shrink)

Summary This paper presents an analysis and discussion of the opinions of two generations of Asian parents with regard to their young children's education. A large number of parents (n = 200) were interviewed during 1970-1974 and a smaller number (n = 40) during 1995 to ascertain their views on a variety of topics relating to their children's early education. The findings are discussed in a qualitative way and reveal the increasing satisfaction of Asian parents with their children's education. A (...) higher proportion of the mothers of the 1990s help their children with homework, read them stories and are generally more participatory in their children's education compared with the 1970s group. The second generations are concerned with the lack of facilities for the teaching of mother tongues in schools. These and other findings are discussed within the changing lifestyles of second-generation Asians. (shrink)

Plato’s Euthyphro presents a puzzle about priority: is deity prior to morality, or vice versa? A Neoplatonic solution identifies God with the Good, claiming the dilemma to be illusory. If we treat the orders of being and power as distinct, however, the God of Genesis 1 may seem to be prior in one order, while goodness is prior in the other; the picture becomes complex, with the various senses of priority apparently balancing out. Without being either Neoplatonic or following (...) other ancient theologies, therefore, Genesis 1 challenges Plato’s dichotomy, highlighting the potential for finding philosophical resources in theological texts. (shrink)

A motivação deste artigo é de apresentar resumidamente o que tem sido discutido academicamente sobre a formação do Primeiro Testamento, assim se tomou em voga dois termos que têm circulado o vocabulário acadêmico desde 1996 (a partir dos Congressos de Metodologia Histórica), maximalismo e minimalismo. E, em cima desses dois modos de pensar se fez um exercício perceptivo sobre a leitura do texto de Gênesis 1, mostrando a importância dessas discussões para a atualização hermenêutica dos discursos teológicos de hoje.

When the Neo- or "New Atheist" publishing frenzy climaxed with Richard Dawkins' The God Delusion, Daniel C. Dennett's Breaking the Spell, Sam Harris's The End of Faith, Christopher Hitchens' god is not Great and subsequent titles; New Atheists repeatedly denounced the Bible as dangerously false, suppressive to scientific inquiry, and as inculcating and promoting problematic, contemptible, even abhorrent moral values. The Genesis 1-11 and 19 Creation, Noah, and Lot narratives persist among the New Atheists' favorite targets. Heretofore there has (...) been no systematic examination of New Atheist treatments of Genesis generally or Genesis 1-11 and 19 particularly. This article scrutinizes leading New Atheist interpretations of Genesis 1-11 and 19 articulated by Richard Dawkins, Daniel C. Dennett, Sam Harris, and Christopher Hitchens. Part one documents these New Atheist renderings of Genesis 1-11 and 19 through the entire corpus of their published books. Part two synthesizes, applies, and extends relevant Genesis 1-11 and 19 scholarship to appraise and respond to the most serious New Atheist allegations, concluding that a more rigorous analysis of Genesis 1-11 and 19 nullifies and potentially reverses New Atheist criticisms. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Dekoloniales Philosophieren. Versuch über philosophische Verantwortung und Kritik im Horizont der europäischen Expansion by Rolf ElberfeldAdy Van den Stock (bio)Dekoloniales Philosophieren. Versuch über philosophische Verantwortung und Kritik im Horizont der europäischen Expansion. By Rolf Elberfeld. Hildesheim: Universitätsverlag Hildesheim; Hildesheim, Zürich, New York: Georg Olms Verlag, 2021. Pp. 244. Paperback €19.80, isbn 978-3-487-16042-9. Calls for the decolonization of knowledge have come to resound far beyond the walls of institutes (...) of higher education in recent years and are tied up with a much broader quest for social justice in various domains of social life. If to decolonize presupposes taking a stance in relation to the history and ongoing effects of colonialism in different societies across the globe, decolonizing the academic discipline of philosophy would first of all involve dragging it out of the safety of its conventional epistemic and institutional confines in order to face up to past and present realities usually considered to be tangential to its primary concerns and interests. In taking its cue from the historical entwinement of (modern Western) philosophy with colonial practices and experiences of colonization, Rolf Elberfeld's Decolonial Philosophizing: Toward Philosophical Responsibility and Critique in the Horizon of the European Expansion approaches this "negative history" (Negativgeschichte, p. 14) as belying the categorical separation between genesis and validity, which the author sees as being at the heart of the analytical tradition dominating academic philosophy in Germany and beyond (pp. 11, 19–20). For Elberfeld, philosophy in general has tended to "immunize" itself against its own entanglement (Verstrickung) with the historical reality of colonialism. In his view, a prevailing disavowal of the latter's relevance for philosophical practice has made it hard, if not impossible, to come to terms with phenomena of exclusion, discrimination, and marginalization in the history of philosophy and has prevented us from subjecting these "blind spots" to a thoroughly reflexive critique (pp. 11–18). As a result, the kind of justifiable anger expressed by Aimé Césaire in his Discourse on Colonialism (1950) when he writes that colonialism has effectively made European civilization "untenable" (quoted on p. 13) cannot be taken as seriously as it deserves, insofar as it is seen as merely being of "historical" (or worse: "anecdotal") instead of properly "philosophical" relevance. By contrast, in Elberfeld's view, the historical entanglement of philosophy and colonialism is not merely, to paraphrase Adorno, a shameful "splinter in our eye" with the [End Page 1] somewhat limited function of provoking moral outrage or a blanket condemnation of all things "Western" (see pp. 14, 40, 83), but can also serve as a "magnifying glass"1 allowing philosophers to come to a better understanding of the history of their own discipline and thus break new ground. He argues that it is only by taking Césaire's pronouncement seriously, that is to say, by first of all patiently listening to (pp. 12, 219, 221) and thinking through such indictments, that the (European-all-too-European?) project of the Enlightenment can be salvaged and carried further. For Elberfeld, "Enlightenment" (Aufklärung) must now both recognize and arise from within its historically entangled (verstrickungsgeschichtliche) nature. Instead of unilaterally declaring its independence from history, it must now become, as the delightful but quasi-untranslatable German expression goes, verstrickungsgeschichtliche Aufklärung (pp. 9, 17, 209–218). If, then, the project of "decolonial philosophizing" is more than mere virtue-signaling, this is because it allows us to "know better," that is to say, enhances our capacity for assuming "epistemic responsibility."2Despite the complexity and contentious nature of its subject matter, Rolf Elberfeld has succeeded in producing an eminently readable and highly nuanced book which can serve as a good introduction to some of the most important topics and problems relevant to what has been dubbed the "decolonial turn" in philosophy and the humanities more broadly speaking. In twelve relatively brief chapters, the reader is taken on a journey across several continents and cultures through a period roughly spanning the symbolic date of 1492—which the author, following Enrique Dussel, sees as marking the birth of "modernity" (pp. 25–26)—up to the present day. Reflecting the basic... (shrink)

El artículo presenta la interpretación tomista de Romanos 1, 18-21, la corrobora con un análisis históricolingüístico del texto y muestra que esa interpretación ha sido recibida por el Magisterio: el Concilio Vaticano I, León XIII, Pío XII, el Catecismo de la Iglesia Católica, la Encíclica Fides et Ratio y quien en 1999 era el Cardenal Ratzinger. Movido por esta última interpretación se examina el contexto histórico de la misma y la interpretación de Karl Barth sobre el mismo texto de la (...) Escritura. Finalmente, se muestra la repercusión de la interpretación católica en la actitud de los católicos ante civilizaciones gentiles. (shrink)

INDICE -/- Note biografiche Introduzione, di Riccardo Faucci -/- Parte I - Da Verri a Toniolo 1. Jeremy Bentham: Contemporary Interpretations, di M.D.A. Freeman 2. Su Helvétius, Beccaria e Bentham, di Letizia Gianformaggio 3. L'etica utilitaristica di Pietro Veti, di Vincenzo Polignano 4. ll liberismo interventista di Vincenzo Emanuele Sergio, di Anna Li Donni 5. Il concetto di " felicità pubblica, nella << Genesi del diritto penale » di Romagnosi, e il rapporto Romagnosi-Bentham, di Robertino Ghiringhelli 6. « La più (...) grande felicità per il maggior numero » all'Accademia dei Georgofili ( 18)0-1850), di Gabriella Gioli 7. Una nota su Manzoni critico dell'utilitarismo, di Maurizio Mori 8. Sul concetto di utile in Francesco Ferrara e in Maffeo Pantaleoni, di Daniela Parisi Acquaviva 9. Sul pensiero sociale cristiano di fronte all'edonismo, di Luciano Avagliano 10. Giuseppe Toniolo e il recupero cattolico dell'utile e del valore, di Anna Camaiti -/- Parte II Aspetti di storia del pensiero economico nell’età classica -/- 1. La filosofia economica di Thomas Hobbes, di Marco Bertozzi 2. Ordinamento del sapere, modelli metodologici ed economia politica in Adam Smith, di Sergio Cremaschi 3. Elementi classici nel pensiero di Adam Smith: giurisprudenza romana e morale stoica, di Gloria Vivenza 4. Il “lusso” negli economisti italiani del Settecento, di Cosimo Perrotta 5. Prezzi naturali, prezzi di mercato e legge degli sbocchi nel dibattito fra Malthus e Ricardo, di Lilia Costabile 6. Marx e la moneta, di Roberto Petrini -/- . (shrink)

Genesis 1:26 announces that God made us in His image and likeness. The paper examines the connection between the divine image and likeness. The love that exists between the Father, Son, and Holy Spirit must be in the image. However, we cannot understand the Trinity so we make use of the divine likeness as a road to the divine image. The dual nature of Christ makes this pilgrimage possible. Christ as God is the divine image whereas Christ as man (...) teaches us how the divine likeness leads to the Father. The love inscribed in the human heart connects the finite to the infinite. The divine Persons exist in relationships. Salvation takes place through a person-making process in the likeness of divine relations. Salvation is the output of relationships taking place at the level of a social self, an environmental self, and an inner self. These processes function as gateway to the structure of the divine image. (shrink)