The darkest days -- From old England to new Pennsylvania -- Common sense -- The crisis -- Joy turns to bitterness -- Diplomacy and architecture -- The French Revolution -- Rights of man -- The terror -- Man without a country.

This article discusses the role of nature in the theological system of New England minister Samuel Willard. I focus specifically on his account of theological anthropology, the relationship of nature and grace, and the moral law, and show how each relates to his views on civil government and civil law. Willard affirmed the natural law, natural religion, and natural worship, and he acknowledged and respected pagan civic virtue and grounded civil order and social relations in nature. (...) class='Hi'>Willard’s theological articulations are substantively the same as those found among the ‘Reformed orthodox’ theologians of 17th century Europe, which provides evidence for the thesis that Reformed orthodoxy was a transatlantic movement. His reliance on nature also corrects scholarship on the New England Puritans, which often assumes that they rejected the Christian natural law tradition. (shrink)

Introduction, by Willard Huntington Wright.--Thus spake Zarathustra, translated by Thomas Common.--Beyond good and evil, translated by Helen Zimmern.--The genealogy of morals, translated by Horace B. Samuel.--Peoples and countries, translated by J. M. Kennedy.--Ecce homo, translated by Clifton P. Fadiman.--The birth of tragedy from the spirit of music, translated by Clifton P. Fadiman.

The Semantic Descent account is extended to realistically complex examples, both in terms of syntactic complexity and vividness. A detailed treatment of a wide range of examples is followed by discussions of phenomena such as dead metaphor, simile, metonymy, synecdoche, mixed and extended metaphor, as well as observations about the relationship between synaesthesia and metaphor, the robustness of metaphor as a theoretical kind, the so-called ‘cognitive’ account of metaphor and visual metaphor.

The chapter, which examines the views of seventeenth-century British philosophers on the notion of will and motivation, explains the answers of philosophers on questions concerning the relation among will, freedom of action, motivation, and causal determination. These philosophers include John Bramhall, Thomas Hobbes, Ralph Cudworth, and John Locke. The chapter concludes that the history of British thought on the issue of will and motivation is complex one.

A single Sanskrit commentary exists for the Caṇḍamahāroṣaṇatantra—the Padmāvatī of Mahāsukhavajra—the only palm-leaf witness of which is preserved in a late thirteenth-century manuscript in Kathmandu. The tantra is relatively late, unmentioned outside Nepal, and the only in-depth study to date examines only the first eight of its twenty five chapters. No study or edition of the Padmāvatī exists. Here we present the first edition and translation of a complete chapter, the sixth paṭala, a section dealing mainly with transgressive sexual practices. (...) Some of the ideas and pragmatic details presented by the author, Mahāsukhavajra, are unique in Vajrayāna literature. (shrink)

In recent years, critical theorists such as Amy Allen and Robert Nichols have aimed to “decolonize critical theory,” by which they mean to make the tradition of critical theory less hostile to, and more compatible with, the ideas and movements of Indigenous peoples. In this article, however, I argue these efforts have failed to consider the relationship of two key elements of critical theory with Indigenous thought: that all normativity is generated immanently to historically and socially located struggle, and that (...) normativity is negatively defined. These two elements, I argue, are not fully endorsed in the work of many Indigenous thinkers. By drawing on the work of a diverse group of contemporary Indigenous scholars, I show, first, that nature is generally a relevant normative category in Indigenous thinking in a way that is irreducible to historical location. Second, I argue that for many Native scholars, right action is not simply a matter of resisting colonialism. While resistance features heavily, of course, I suggest that Indigenous thinking often includes a substantive positive vision of living well that has not—as of yet—been considered by critical theorists. (shrink)

In this essay I consider the question of whether Elliot D. Cohen has justified sufficiently the metaphysical basis for his Logic-Based Therapy as presented in his paper on “The Metaphysics of Logic-Based Therapy (IJPP, this issue). Although Cohen discusses four different foundations of his cognitive theory, I focus only on one. It is the most important basis of his theory, viz., that human beings logically deduce the cognitive-behavior com­ponents of their emotions from premises. First, I question Cohen’s analysis of the (...) emotion rules we use to deduce evaluations of actions from. Second, I challenge Cohen’s view that we deduce our evaluations from emotion rules. Although I do not think my challenges completely undermine Cohen’s theory, they do raise serious concerns for a theory faced with a preponderance of causal therapies. (shrink)

Those who want to make social issues a bigger part of the world evangelization agenda have “met with the opposition of evangelical forces that seem committed to pull the [missions] movement backwards, towards mission styles of the Cold War era and towards pushing the imperial marketing of theological and missiological packages created within the framework of North American society.” This article examines the Lausanne movement, including the landmark evangelization conferences of 1974 and 1989 and focuses on questions of social issues (...) and the gospel. The major purpose is to identify and describe three missiological streams which must establish dialogue with one another if the task of world evangelization is to be accomplished. The “church growth” missiological school, “managerial missiology” “fails to appreciate those aspects of missionary work that cannot be measured or reduced to figures”. (shrink)

Introduction -- Part I. The way of the world I: truth -- Introductory -- Truth in the state of nature -- Socialized truth -- Experts and authorities -- Part II. The way of the world II: ethics -- Introductory -- Application -- Motivation -- Transformation -- Teleology -- Part III. Beyond the way of the world: worth -- Dissolving the question -- Dismissing the question -- Worth as attached to specific activities -- Worth as attached to general features of life (...) -- Kantian accounts of worth -- Secular versus religious visions of worth -- Part IV. Divine teaching -- Models of faith: trust, orientation, receptivity -- Revelation -- Aspects of revelation I: moral teaching -- Aspects of revelation II: beauty -- Aspects of revelation III: a path -- Receiving revelation -- Multiple revelations -- Part V. Divine teaching and the way of the world -- Truth again -- Morality again -- Politics -- Epilogue -- Appendix I: Proofs of God -- Appendix II: Maimonides on the evidence for revelation -- Appendix III : Kant on art and natural beauty. (shrink)

Rawls and others have held that political agents in a liberal democracy should argue for their positions without adverting to religious grounds. I suggest here that this is because moral claims in general should not be grounded in religious views. Morality, I argue, consists in norms and ideals that can be defended from many different comprehensive views of the good life, not from any single one (whether that single view be religious or not). It follows that politics, even insofar as (...) it is a sub-domain of morality, need not and should not depend on religion. (shrink)

This work is comprised of personal essays by some of the most noted Holocaust educators working in or with Holocaust museums, resource centers, or educational organizations across the globe.