In lieu of an abstract, here is a brief excerpt of the content:BEING AND ONE THEOLOGIAN I PROPOSE EXPLORING the view of being of one theologian whose work has received wide attention both in Germany and America. Wolfhart Pannenberg is known primarily through his formulation of the seven controversial theses in (and on the subject of) Revelation as History (1961), and through his development of this approach into a full-fledged theological methodology "from below" in Jesus'God and Man (1964) and Theology (...) a:ttd the Philosophy of Scienc :e (1973). Yet philosophers and theologians have not failed to notice that some rather interesting and novel ontological speculation has accompanied the work of this philosophically oriented theologian, speculation that could represent the seed of a novel approach to contemporary ontology. Now Pannenberg's passing references to God',s being, and to being in general, could be criticized from a theological perspective ; perhaps he would even prefer a treatment along such lines. However, another line of approach also suggests itself: if one can show that Pannenberg is advocating a way of viewing being in general, how does his approach fare when taken as the foundation of a SY'stematic ontology? Is it more at home in olassical philosophical thought about being or, if not, what contemporary influences does it reflect? Of course, for manyif not most-theologians, to attempt such an abstraction would be to tear their theology asunder, joint from marrow. For example, Barth's doctrine of the becoming God, as Eberhart Jiingel has admirably shown, is designed to do justice only to the God of revelation, and is meant to be taken as prior to all philosophical speculation about God's being and being in general.1 1 Eberhart Jiingel, Gottes Sein ist in Werden (Tiibingen, 1965), e.g. pp. 9f, 73ff; cf. Barth's Kiroh7iohe Dogmatik, II/I, pp. 202f. 645 646 PHILIP CLAYTON But lying at the heart of Pannenberg's theology is the refusal to shield his theology in this way. Theology is the science of God as the all-determining reality (TPS 302ff),2 and faith cannot defend any statement that reason fails to verify (Jesus 109). As his recent anthropology sorties into behavioral psychology, sociobiology and philosophical anthropology to produce an" anthropology in theological perspective" rather than a theological anthropology, so we may also expect a readiness on Pannenberg's part to consider his ontological statements as " ontological hypotheses" (if this is not a contradictio in adjecto ), to be tested by means of their" fit" with general speculation on the nature of being. Indeed, in BQT II: 237 and TPS, Chapter 5, he explicitly asks us to try the biblical understanding of reality in the court of the " contemporary experience of reality." Elsewhere, in a direct discussion of ontology, Pannenberg uses theological subject matter as an "example" meant to " contribute to a better understanding " of the philosophical issues involved (TKG 132f). 1. The Pannenbergian Ontology Assuming the validity of my admitted abstraction and of an unashamedly philosophical rather than theological analysis, what is this "novel" view of being found in Pannenberg's writings? Pannenberg holds that "futurity" is fundamental for Jesus' message (TKG 54). All reality is "eschatologically oriented "-in philosophical terms, referred to (bezogen auf) the future-and God is "the God of the coming kingdom" (BQT II: 237), "the God of history" (Grundfragen 112-28), "the power of the future" (TKG 57). This is not merely an 2 In the following I will use the common abbreviations for Pannenberg's works: 'TPS' for Theology and the Philosophy of Science (Philadelphia, 1976) ; ' BQT' for Basic Questions in Theology, 2 vols. (Philadelphia, 1971) ; 'Jesus' for Jesus-God and },fan, 2nd ed" (Philadelphia, 1968); 'TKG' for Theology and the Il.ingdom of God (Philadelphia, 1969) ; 'Idea' for The Idea of God and Human F1'eedom (Philadelphia, 1973); 'Anth' for Anthropolgy in Theological Perspective (Philadelphia, 1984) ; and 'Grundfragen' for Grundfragen systematisoher Theologie, Band 2 (Gottingen, 1980). BEING AND ONE THEOLOGIAN 647 epistemological thesis, emphasizing, say, the limitedness of our knowledge of the divine; " God in his very being is the future of the world" (TKG 61). If this is so, what is God's ontological status now? "It is necessary to say," Pannenberg writes, "that, in a restricted... (shrink)

Epaminondas the soldier has been much admired. His two great battles rank as masterpieces of the military art. Epaminondas himself perhaps regarded them as his greatest achievements, to judge by his last words as reported by Diodorus . He had been carried from the battlefield of Mantinea with a spear stuck in his chest. The doctors declared that when the spear was removed he would die. After hearing that his own shield was safe and that the Boeotians had won, he (...) ordered that the spear be removed. One of his friends said to him ‘But you die without a son.’ He answered ‘I do, by God, but I leave two daughters, my victory of Leuctra and my victory of Mantinea’, and then he died. Nor were his ‘daughters’ unadmired. By remarkable chance the future Philip II of Macedon was hostage at Thebes at the very time of Epaminondas' pre-eminence and did not fail to learn, as Chaeronea was to show. (shrink)

In Philip of Macedon , as part of a general survey of the development of the art of war in Classical Greece, I briefly adumbrated a view of the nature of hoplite fighting. It was not the conventional one, of which the following statement of Adcock in The Greek and Macedonian Art of War p. 4 is fairly representative: The effectiveness of the phalanx depends in part on skill in fighting by those in the front rank, and in part (...) on thephysical and moral support of the lines behind them. The two opposing phalanxes meet each otherwith clash of shield on shield and blow of spear against spear. Their momentum is increased by the impetus of the charge that precedes their meeting. If the first clash is not decisive by the superior weight and thrust of the one phalanx over the other, the fighting goes on. The laterranks supply fighters as those before them fall. At last one side gains the upper hand. Then the other phalanx breaks and takes to flight and the battle is won and lost. (shrink)

Philip R. Shields shows that ethical and religious concerns inform even the most technical writings on logic and language, and that, for Wittgenstein, the need to establish clear limitations is both a logical and an ethical demand. Rather than merely saying specific things about theology and religion, major texts from the Tractatus to the Philosophical Investigations express their fundamentally religious nature by showing that there are powers which bear down upon and sustain us. Shields finds a religious view of (...) the world at the very heart of Wittgenstein's philosophy. "Shields argues that the appearance throughout Wittgenstein's writings of such concepts as ritual, limit, transgression, a change of will, pride, temptation, and judgment implies a relation between religion and the logical aspects of Wittgenstein's philosophy."-- Choice "Of the many recent books about Wittgenstein, Logic and Sin is one of the very few that are well worth having"--Fergus Kerr, Modern Theology "What Shields has uncovered in Wittgenstein's religious sensibility is something genuine and profound. . . . Shields has not just written an important book on Wittgenstein but an enlightening work that invites further reflection."--Eric O. Springsted, Cross Currents. (shrink)

In our contemporary society it is widely recognized that public discourse has become increasingly polemical and polarized, as claims to truth and justice are cynically dismissed as manipulative power plays. We argue first that this growth of power politics reflects the triumph of the objectifying stance of the social sciences, and the consequent loss of any distinction between legitimate and illegitimate power, and second that it is ad hominem to dismiss or accept people’s arguments simply because of their identity interests, (...) their positionality, instead of considering the explicit meaning and validity of what they say. By adopting the objectifying perspective of the social sciences, identity theorists on the left and the right reduce “power” to coercion and fail to appreciate the power of persuasion, and the normative conditions that make rational agency possible. This tendency is ultimately contemptuous of human dignity because it undermines the rational agency and moral responsibility of everyone concerned, from the objectified human subjects to the objectifying theorists. (shrink)

This paper argues that there is a counter-productive tendency for many feminist critiques of patriarchy to revert to the same impoverished conception of power that they are critiquing, and thus—despite a commitment to the idea of a social self—inadvertently to valorize the notions of independence, autonomy, and choice that are enshrined in the ideal of the patriarchal individual. An adequate account of power relations between men and women cannot be rendered if we employ a misplaced and reductive model of power, (...) nor if we fail to acknowledge the intersubjective and interdependent nature of human self-consciousness—the deep and varied ways in which our identity and agency are intricately interwoven and wax or wane as a whole. Rightly understood, men are not as powerful and autonomous, nor women as powerless and oppressed, as they seem when viewed through the distorting lens provided by modern liberal individualism. (shrink)

Modern International Relations theory has consistently underestimated the depth of the problem of anarchy in world politics. Contemporary theories of globalisation bring this into bold relief. From this perspective, the complexity of transboundary networks and hierarchies, economic sectors, ethnic and religious ties, civil and cross-border wars, and internally disaggregated and transnationally connected state actors, leads to a complex and multidimensional restructuring of the global, the local and the uneven connections in between. We ought to abandon the idea of ‘high’ and (...) ‘low’ politics, ‘inside’ and ‘outside’ once and for all. This does not remove the problem of anarchy but rather deepens it, involving multidimensional tensions and contradictions variously described as ‘functional differentiation’, ‘multiscalarity’, ‘fragmegration’, disparate ‘landscapes’, the ‘new security dilemma’ and ‘neomedievalism’. Approaching anarchy from the perspective of plural competing claims to authority and power forces... (shrink)

De verkenning van God als vreeswekkende rechter is diep verankerd in het werk van Wittgenstein. Hiermee wil hij de grenzen van het menselijk denken aftasten.

A landmark study in the field of political science, The Changing Architecture of Politics charts the profound structural changes taking place in the late twentieth-century state. Looking at both theory and practice, Cerny argues that political structures--states in the broadest sense--are the key to understanding both the history and the future of modern politics. Included for discussion are such salient topics as the problem of locating institutional and structural theory within political and social science, how to describe and classify the (...) main elements of political structures, and a penetrating analysis of the structured action field that lies at the crossroads of political structuration. In addition, he explores several core areas in practice, including how states will operate in the next century and how states will interact with the manifold changes in social and economic processes--at both the domestic and international levels. Through his masterly portrayal of the architecture of contemporary politics, Cerny lays the foundations for an understanding of new political structures that are needed if the pursuit of human values is to continue into the next century. As such, this fascinating volume will appeal to all those interested in the paradigms of political and social science, whether from a purely theoretical or from a more empirical standpoint. "This is the best introduction available in English to contemporary academic discussions about the purpose and prospects of applying the comparative method to political science. Cerny's book is comprehensive in scope and accomplishes three, quite rare tasks: it brings together material on North America, Western Europe, and Japan; it combines theories of comparative politics and international relations; it pays equal attention to systems of party competition and of interest intermediation, although its primary focus is upon the state. Philip Cerny has produced a tour de force, an intelligent, erudite, and comprehensive text that cuts decisively through artificial barriers within the discipline." --Political Science Quarterly. (shrink)

Volume 20, Issue 4, May 2020, Page 35-37.

Paul L. Lehmann was one of the leading Protestant theologians and ethicists of his generation. Working directly from archival sources and early writings, this article offers an account of the formation of key features of his distinctive theological perspective up to and including the first decades of his professional career. It argues that Lehmann prosecutes a distinctive and markedly Protestant form of public theology, centred on an understanding of the Word of God as a present, dynamic and humanising power, to (...) which Christian faith, life and thought give witness and serve catalytically. In this, Lehmann shows himself to be a premier advocate for lines of thinking he first encountered in the work of Karl Barth and of his friend, Dietrich Bonhoeffer. (shrink)

This book offers a roadmap for determining when and how to regulate risky reproductive technologies on behalf of future children. It starts by explaining our intuitive, but paradoxical, belief that reproductive choices can be both life-giving and harmful. Next, it recommends a case-by-case method for reconciling the interests of future children with the reproductive liberty of prospective parents. Finally, it applies this framework to four past and future medical interventions, including cloning and genetic engineering. Drawing lessons from these case studies, (...) it criticizes the current lack of regulatory oversight. (shrink)

(1996). Nationalism and Europeanism: Reconciling opposites on the French far right. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the study of European Ideas, pp. 586-594.

The claims of Mt. 5:17—20 are often taken to provide the interpretive key to the ethical claims of the Sermon on the Mount as a whole. The theological issue at stake here is the determinative relation between Christ's person and work and his teaching. This article explores the vital role played by the identity of Christ as the `fulfiller of the law' and `bringer of the Kingdom' in the exegesis of the Sermon offered by Eduard Thurneysen and Dietrich Bonhoeffer in (...) their respective works Die Bergpredigt (1936) and Nachfolge (1937). Both readings assert that the force and nature of the claims of the Sermon cannot be understood aright apart from constant attention to the difference made by the fact that Christ is the preacher. Out of this shared conviction, both theologians advance a reading of the Sermon as `the gospel itself' in the light of the eschatological identity of Jesus. Such readings of the Sermon, arising amidst the German Kirchenkampf of the 1930s, represent substantial contributions to the `responsible interpretation' of the Barmen Declaration (1934) whose second article states that, `As Jesus Christ is God's assurance of the forgiveness of all our sins, so in the same way and with the same seriousness is he also God's mighty claim upon our whole life.'. (shrink)

Moral philosophy and education, by H. D. Aiken.--The moral sense and contributory values, by C. I. Lewis.--Realms of value, by P. W. Taylor.--The role of value theory in education, by J. D. Butler.--Does ethics make a difference? By K. Price.--Educational value statements, by C. Beck.--Educational values and goals, by W. K. Frankena.--Conflicts in values, by H. S. Broudy.--Levels of valuational discourse in education, by J. F. Perry and P. G. Smith.--Education and some moves toward a value methodology, by A. S. (...) Clayton.--You can't pray a lie, by M. Twain.--Men, machines, and morality, by J. F. Soltis.--Teaching and telling, by I. Scheffler.--Reason and habit, by R. S. Peters.--The two moralists of the child, by J. Piaget.--Causes and morality, by R. S. Peters.--On education and morals, by R. W. Sleeper.--Moral autonomy and reasonableness, by T. D. Perry. (shrink)

The sum, difference, product and quotient of two functions with different domains are usually defined only on their common domain. This paper extends these definitions so that the sum and other operations are essentially defined anywhere that at least one of the components is defined. This idea is applied to propositions and events, expressed as indicator functions, to define conditional propositions and conditional events as three-valued indicator functions that are undefined when their condition is false. Extended operations of "and", "or", (...) "not" and "conditioning" are then defined on these conditional events with variable conditions. The probabilities of the disjunction and of the conjunction of two conditionals are expressed in terms of the conditional probabilities of the component conditionals. In a special case, these are shown to be weighted averages of the component conditional probabilities where the weights are the relative probabilities of the various conditions. Next, conditional random variables are defined to be random variables X whose domain has been restricted by a condition on a second random variable Y. The extended sum, difference, product and conditioning operations on functions are then applied to these conditional random variables. The expectation of a random variable and the conditional expectation of a conditional random variable are recounted. Theorem 1 generalizes the standard result that the conditional expectation of the sum of two conditional random variables with disjoint and exhaustive conditions is a weighted sum of the conditional expectations of the component conditional random variables. Because of the extended operations, the theorem is true for arbitrary conditions. Theorem 2 gives a formula for the expectation of the product of two conditional random variables. After the definition of independence of two random variables is extended to accommodate the extended operations, it is applied to the formula of Theorem 2 to simplify the expectation of a product of conditional random variables. Two examples end the paper. The first concerns a work force of n workers of different output levels and work shifts. The second example involves two radars with overlapping surveillance regions and different detection error rates. One radar's error rate is assumed to be sensitive to fog and the other radar's error rate is assumed to be sensitive to air traffic density. The combined error rate over the combined surveillance region given heavy fog and moderate air traffic is computed. (shrink)

Reflecting on some distinctive contributions of the tradition of Reformed theology to our understanding of the nature and prospects of humans qua creatures within the economy of salvation, this article looks to draw out key themes which may serve to orient contemporary Christian engagements with the discourse of transhumanism.

This paper uses a non-distributive system of Boolean fractions (a|b), where a and b are 2-valued propositions or events, to express uncertain conditional propositions and conditional events. These Boolean fractions, 'a if b' or 'a given b', ordered pairs of events, which did not exist for the founders of quantum logic, can better represent uncertain conditional information just as integer fractions can better represent partial distances on a number line. Since the indeterminacy of some pairs of quantum events is due (...) to the mutual inconsistency of their experimental conditions, this algebra of conditionals can express indeterminacy. In fact, this system is able to express the crucial quantum concepts of orthogonality, simultaneous verifiability, compatibility, and the superposition of quantum events, all without resorting to Hilbert space. A conditional (a|b) is said to be "inapplicable" (or "undefined") in those instances or models for which b is false. Otherwise the conditional takes the truth-value of proposition a. Thus the system is technically 3-valued, but the 3rd value has nothing to do with a state of ignorance, nor to some half-truth. People already routinely put statements into three categories: true, false, or inapplicable. As such, this system applies to macroscopic as well as microscopic events. Two conditional propositions turn out to be simultaneously verifiable just in case the truth of one implies the applicability of the other. Furthermore, two conditional propositions (a|b) and (c|d) reside in a common Boolean sub-algebra of the non-distributive system of conditional propositions just in case b = d, their conditions are equivalent. Since all aspects of quantum mechanics can be represented with this near classical logic, there is no need to adopt Hilbert space logic as ordinary logic, just a need perhaps to adopt propositional fractions to do logic, just as we long ago adopted integer fractions to do arithmetic. The algebra of Boolean fractions is a natural, near-Boolean extension of Boolean algebra adequate to express quantum logic. While this paper explains one group of quantum anomalies, it nevertheless leaves no less mysterious the 'influence-at-a-distance', quantum entanglement phenomena. A quantum realist must still embrace non-local influences to hold that "hidden variables" are the measured properties of particles. But that seems easier than imaging wave-particle duality and instant collapse, as offered by proponents of the standard interpretation of quantum mechanics. (shrink)