What, if anything remains of religion after the demise of traditional theism and the theologies based upon it? What are the consequences of so-called Post-theism for the modern scholarly study of religion (in Religionswissenschaft and philosophical theology or church dogmatics, in the philosophy of religion as well as in the more recent phenomenon of comparitive religious studies)? This volume collects some thirty articles written in honor of Professor Hendrik Johan Adriaanse whose intellectual trajectory, recounted here in extensive personal reflections, has (...) lead to an incisive inquiry into the possibilities of thinking and experiencing "After Theism" (the title of a fundamental article reprinted here). Post-theism : Refraiming the Judeo-Christian Tradition raises this question from three different perspectives : first, by spelling out the historical and intellectual backgrounds that have led to the supposed end of theism as it had been known through the ages; secondly, by discussing the systematic relationship between the disciplines of theology and competing concepts of rationality; and, thirdly, by sketching out the contours of a philosophical thought that ventures beyond the most tenacious classical and modern presuppositions of theism. Along the way, the contributors explore a variety of ways in which the concepts and arguments, imagery and rhetoric of the Judeo-Christian traditions are in need and in the process of being constantly displaced. Henri Krop, Arie L. Molendijk and Hent de Vries teach Philosophy, the history of Christianity, and Metaphysics, respectively, at the Erasmus University, The University of Groningen, and the University of Amsterdam. (shrink)

Als im Jahr 1516 die neue Ausgabe des Neuen Testaments, das Novum Instrumentum des Erasmus von Rotterdam erschien, war dies ein herausragendes Ereignis mit weitreichenden Konsequenzen und Wirkungen. Sowohl die Reformation des 16. Jahrhunderts mit ihrer zentralen Stellung der biblischen Schriften und ihrer Exgeses als auch die Entwicklung der in die Moderne weisenden biblischen Textkritik lassen sich ohne die Arbeiten des Erasmus kaum denken. Dennoch ist auch Erasmus in einem breiteren Zusammenhang der mannigfachen Bibel- und Text-orientierten Reformbewegung (...) des Spätmittelalters, der Renaissance und des Humanismus zu sehen. Des verdeutlichen die einzelnen Beiträge des vorliegenden Bandes. (shrink)

This additional volume offers a revised edition of Lingua , Erasmus’ work on language, its possibilities and the dangers in its use, ending in a praise of the Word of God. Since it deals with the moral implications of language, Erasmus placed it in Ordo IV that comprises works on moral issues.

Paperback. The book treats two general questions: 1. Whether Erasmanism and Erasmian Humanism existed as a recognizable attitude during the sixteenth and early seventeenth centuries; 2. Whether Erasminism represented a definable middle way between the confessional conflicts of these times. How important was Erasmanism in these respects? The treatment of these two questions is geographically limited to those countries where Erasmus himself was active: Italy, The Netherlands, Holy Roman Empire, Switzerland and England.Erasmanism as a concept has hardly been studied (...) before, although the term is used freely by scholars of the early modern period. This book is a first attempt at a begriffsgeschichte of Erasminism. (shrink)

First published in Paris in 1511, _The Praise of Folly _has__enjoyed enormous and highly controversial success from the author’s lifetime down to our own day.__It has__no rival, except perhaps Thomas More’s _Utopia, _as the most intense and lively presentation of the literary, social, and theological aims and methods of Northern Humanism. Clarence H. Miller’s highly praised translation of _The Praise of Folly, _based on the definitive Latin text, echoes Erasmus’ own lively style while retaining the nuances of the original (...) text. In his introduction, Miller places the work in the context of Erasmus as humanist and theologian. In a new afterword, William H. Gass playfully considers the meaning, or meanings, of folly and offers fresh insights into one of the great books of Western literature. _Praise for the earlier edition:_ “An eminently reliable and fully annotated edition based on the Latin text.”—_Library Journal_ “Exciting and brilliant, this is likely to be the definitive translation of _The Praise of Folly _into__English.”—Richard J. Schoeck. (shrink)

Ethical youth work is ‘good' youth work but how do youth work practitioners collectively determine what is ‘good'? This article presents findings from four-country surveys of youth workers' attitudes and understandings of what constitutes ‘good', that is to say ‘ethical’ practice. The article presents the principles that youth workers say underpin ethical practice in Australia, Estonia, Iceland, and Ireland. The first three countries have well established Codes of Ethics and/or Practice and Professional Associations, while Ireland does not. A survey of (...) youth work practitioners funded by Erasmus Plus, was conducted across the four countries (n = 405). A comparative analysis of data across countries revealed consensus around key characteristics of youth work practice such as the participation, empowerment, and safety of young people. These core principles form the basis of good and ethical action by practitioners. In countries which have codified these principles, these Codes were reported to be useful tools to support practitioners in their work. The survey further suggests that reflective practice is important in the application of ethical codes to concrete practice situations acting as a form of collective accountability and praxis. To conclude, we consider the implications of these findings for professionalism, and professionalisation in youth work nationally and internationally. (shrink)

This volume of the Amsterdam edition of the Latin texts of Erasmus contains several works intended for scholarship in Classics. It includes discourse on the correct pronunciation of Latin and Greek, rhetoric, and Classical Latin, in a compendium of the handbook by Lorenzo Valla, as well as a declamation in praise of medicine.

First published in Paris in 1511, _The Praise of Folly _has__enjoyed enormous and highly controversial success from the author’s lifetime down to our own day.__It has__no rival, except perhaps Thomas More’s _Utopia, _as the most intense and lively presentation of the literary, social, and theological aims and methods of Northern Humanism. Clarence H. Miller’s highly praised translation of _The Praise of Folly, _based on the definitive Latin text, echoes Erasmus’ own lively style while retaining the nuances of the original (...) text. In his introduction, Miller places the work in the context of Erasmus as humanist and theologian. In a new afterword, William H. Gass playfully considers the meaning, or meanings, of folly and offers fresh insights into one of the great books of Western literature. _Praise for the earlier edition:_ “An eminently reliable and fully annotated edition based on the Latin text.”—_Library Journal_ “Exciting and brilliant, this is likely to be the definitive translation of _The Praise of Folly _into__English.”—Richard J. Schoeck. (shrink)

This paper is a critical examination of Vendler's well-known aspectual classes (states, activities, accomplishments, achievements). It is argued that it not classes that play a role in the explanation of aspectual phenomena but rather some specific semantic factors from which aspectual classes can be constructed, in particular factors inherent to the (lexical) verb and to the determiners of noun phrases.

IT IS ARGUED THAT LINGUISTIC ANALYSIS DOES NOT DEAL WITH\nTHE PROBLEM OF UNIVERSALS IN A SATISFACTORY WAY. THE\nCONTRIBUTIONS OF RYLE, WITTGENSTEIN AND PEARS ARE\nCONSIDERED. IT IS HELD THAT THE PROBLEM OF UNIVERSALS IS A\nGENUINE METAPHYSICAL PROBLEM AND DOES NOT ADMIT OF BEING\nDISPOSED OF BY CONCEPTUAL ANALYSIS. MOREOVER, THE FAILURE\nOF ATTEMPTS BY LINGUISTIC ANALYSTS HERE MUST CAST DOUBT ON\nTHE SOUNDNESS OF THEIR BOLD ANTIMETAPHYSICAL CLAIMS. IT IS\nCONCLUDED THAT THE PROBLEM OF UNIVERSALS IS NOT PRIMARILY\nONE OF NAMING, BUT RATHER OF RESEMBLANCES. (STAFF).

Despite all the hyperbole, Natural Capitalism is not a great book and even less of a radical concept. Indeed, the "natural" is wholly unnecessary, for most of its "radical insights" amounts to nothing more than a rediscovery of the fundamental tenets of a market economy. Good capitalist entrepreneurs have always been able to figure out that pollution and waste are both inefficient and expensive. They never needed government officials or business consultants to tell them that you can do well financially (...) and environmentally at the same time. In spite of all this, if Natural Capitalism succeeds in convincing a large segment of the population that economic growth needn’t coincide with environmental degradation, it will have played a useful role—perhaps one that long-time advocates of market economies simply cannot play. One nonetheless hopes that Hawken and the Lovins will one day take a good look at what their ancestors achieved and give some credit to writers who made all of their good points—and most of their bad ones—long before they were born. (shrink)

Among those subjects which have yet to receive general treatment in Scholastic texts is the present one of emotions. Mr. Wirtenberger herein presents a compilation of opinions on this subject.

Probably few scholars would now doubt that at least the bulk of the matter both of Servius' commentary on Virgil and of the additions to it which were first printed by Daniel descends from Donatus. The problem of these additions has been approached by a number of writers from different directions, and different lines of evidence have been found to converge on one conclusion. An important contribution to the discussion has recently been made by J. J. Savage in a thorough (...) study of the multifarious scholia contained in the well-known Bernensis 165 and some other Virgil manuscripts.1 He shows that some of these scholia go back to a commentary which was fuller than that of Servius, and which moreover was related both to S and to D.2 Other fragments of such a commentary are to be found by those who have the patience to sift the rubbish of the Latin glossaries,3 and also, among other sources, in Isidore, who is all the more useful for his habit of verbal transcription.4 When material of this kind is found, there is a strong temptation to say ‘Here is Donatus,’ and one can hardly doubt that that is where much of it ultimately comes from; but the question how far we may assume that the words of Donatus are directly reproduced can hardly yet be regarded as satisfactorily answered. I have before ventured to doubt whether Donatus was the immediate source of D.5 Professor Rand and Mr. Savage think that he was, that the compiler of SD supplemented S with material which S had not reproduce from Donatus the statement to which S had objected. (shrink)