In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Good of Recognition: Phenomenology, Ethics, and Religion in the Thought of Lévinas and Ricœur by Michael SohnLevi CheckettsThe Good of Recognition: Phenomenology, Ethics, and Religion in the Thought of Lévinas and Ricœur Michael Sohn WACO, TX: BAYLOR UNIVERSITY PRESS, 2014. 172 PP. $69.95Michael Sohn's book The Good of Recognition: Phenomenology, Ethics, and Religion in the Thought of Lévinas and Ricœur explores the philosophical and religious writings of (...) two of twentieth-century France's most significant thinkers, Paul Ricœur and Emmanuel Lévinas, "to gain, by thinking with and through them, an insight into the phenomenon of recognition" (128). Recognition, to these authors, is not merely an act of re-cognition (identifying something one already knows), nor is it simple cognition (consciousness of something). For Lévinas, to whom Ricœur is indebted for his own work, recognition precedes ontological identification and is a "sensation of the infinite" in the Other (29). Recognition entails "a primordial ethical claim by the other" (57), up to and including self-sacrifice. For Ricœur, on the other hand, recognition of the other is situated in the "loving struggle for existence" between people seeking mutual recognition (72) and presents itself as "one among many sources of value and motivation" [End Page 207] for moral decision (81). In other words, while recognition of the other is a central concept in both authors' ethical writings, Sohn notes that "Lévinas' phenomenological description of recognition emerges out of a fundamental project to uncover the principle of all principles," while "Ricœur's attention to the locus of will integrates passivity and activity as it is taken up within the dialectic of the voluntary and the involuntary," making recognition one value among others (127).In highlighting the different positions of each of these authors, Sohn structures his writing in a highly systematized and clear way. He first divides the book broadly by author, then for each author devotes a chapter each to philosophical and religious approaches to recognition. Within each chapter, he outlines the intellectual influences for the given author, then articulates in turn the phenomenon, the ethics, and the politics of recognition. This tactic serves as a helpful reference for readers interested in Sohn's comparative project, though it sometimes leads to repetition insofar as there are overlaps in how different thinkers, philosophical schools, or principles function for each area. The overall project is framed by an introductory chapter that briefly outlines the main points of discussion throughout the book and a conclusion that summarizes, compares, and contextualizes the significance of the project. Sohn offers this text as a clarifying study of the phenomenon of recognition, a term the application of which "touches upon a broad spectrum of issues ranging from battles over multiculturalism to questions of national sovereignty and from matters of international human rights to social movements within feminism and human rights" (135). With such a broad range of applications, this relatively short examination of two pivotal thinkers' works on recognition is highly valuable.This work will be of interest to ethicists hoping to use the works of Ricœur or Lévinas, or to philosophers and historians interested in the development of recognitionbased ethics. Sohn provides thorough citations from the broad corpuses of both authors, giving students of either philosopher a helpful resource both for summarizing ideas and for carrying out research. Sohn also provides deep intellectual genealogies for each author, noting how thinkers such as Edmund Husserl, Karl Jaspers, Karl Barth, G.W.F. Hegel, Immanuel Kant, and their interpreters influenced Lévinas and Ricœur; he downplays the influence of thinkers like Martin Heidegger, Martin Buber, and Gabriel Marcel. This book does offer useful and clear summaries of the main ideas discussed, but it may be difficult for newer students unfamiliar with French language or philosophical concepts. Overall, this book is a valuable reference tool for Lévinas and Ricœur studies, especially those that focus on the phenomenology, religious thought, ethics, or politics of these two men. [End Page 208]Levi CheckettsGraduate Theological UnionCopyright © 2017 Society of Christian Ethics... (shrink)

Mitcham, Borgmann, and others argue the character of technology is at odds with the character of Christian life. This paper challenges that claim in two moves. First, I examine ways Christian theology has been formed by Roman crucifixion, the printing press, and transoceanic navigation; Christology, biblical studies, and missiology are critically dependent upon technologies that facilitated the death of Jesus, the spread of Protestant literature, and the migration of missionaries. Second, I contend that these technologies shed light on a complicated (...) relationship between the realm of the “sacred” and technologies. Technologies can have the character of being sacred or sacramental. As sacred, technologies fall within the purview of religious devotion like relics or icons. As sacramental, they influence the field of theology, through augmentation or restriction. Thus, technologies can be compatible with Christianity and have a positive effect on religion, expanding the fields of theological reflection and religious devotion. (shrink)