The purpose of this paper is to reconstruct a Christian theology of “hospitality” through a critical reading of Jacques Derrida and Friedrich Nietzsche as well as through an in-depth biblical and theological reflection on the ethics of hospitality. Out of this reconstructive investigation, I propose a new Christian ethics of hospitality as a radical kind. As a new paradigm, this radical hospitality is distinguished from other types in that it is no longer conceived on (...) the model of “gift”. The new Christian ethics of hospitality is rather reconstructed on the model of “forgiveness” by critically appropriating the concept of “invisible debt” that lies between the hosting citizens and the migrants in the senses of “you owe us your presence” and “I owe you my security and success.” While the hospitality of the gift defines the relationship between the hosting citizens and the migrants as givers and givees, the new paradigm of hospitality identifies this relationship as between creditors and debtors. In this regard, a new Christian hospitality called for unto citizens of the hosting society is a radical kind that challenges them to transcend the creditor-debtor consciousness. (shrink)

This book presents the philosophical subject as a self-in-loss structured in continuous openness to the other-than-self: I welcome, therefore I am. With Marion and Derrida for foil, Martis examines Cartesian-Augustinian self-based substantiality, discovering a self jointly constituted in Kantian transcendentality and phenomenological givenness.

If nations could overcome the mutual fear and distrust whose sombre shadow is now thrown over the world, and could meet with confidence and good will to settle their possible differences, they would easily be able to establish a lasting peace.in an age of empire, hospitality is, in many ways, politically subversive—challenging dominant and prolific racist rhetoric, anti-immigrant fervor, increasing nationalism, and more. Mutual fear and distrust are now commonplace. In what follows, I explore which practices of hospitality (...) can be resistant toward that fear and distrust, and I use a pragmatist-feminist lens to consider hospitality's potential for producing political action and creating new realities.The language of... (shrink)

In conversation with the ethical-theological-philosophical role of love in the Abrahamic traditions and U.S. immigration, personal testimonies of refugee families seeking asylum join the witness of the interfaith community of greater San Antonio to explain the gift received when love of God is expressed as radical hospitality.

Kant’s theory of international politics and his right of hospitality are commonly associated with expansive projects of securing human rights or cosmopolitan governance beyond state borders. This article shows how this view misunderstands Kant’s criticism of the law of nations tradition as handed down into the eighteenth century as well as the logic of his radical alternative, which was designed to explain the conditions of possibility of global peace as a solution to the Hobbesian problem of a war (...) of all against all in the state of nature. I resolve longstanding confusion over the meaning and justification of Kant’s right of “hospitality” by showing how it functions not as a freestanding positive claim demanding enforcement but as a way of ruling out specious justifications for war against those the traditional law of nations permitted one to label “enemies.” This poses important questions for contemporary theories of global justice. (shrink)

This article presents hospitality as a pivotal value in the context of increasing diversity that characterises the complex relations in which leadership emerges. After reviewing the concept of Otherness in philosophy, the notion of hospitality as developed by Richard Kearney in relation to his philosophy of religion is introduced. The case of Nobel Peace Prize Laureate Chief Albert Luthuli is then presented as a biographical leadership study from the African context to illustrate how hospitality as open response (...) to radical Otherness may inspire collaboration and foster positive change. The article then addresses ways in which the notions of hospitality and Otherness present new opportunities to leadership studies for responding to the relational challenges of the globalised world. Amidst an increased scholarly focus on relationality and the need for relational intelligence, globalisation routinely confronts leaders and their followers with radical Otherness. Through dialogue between theology, philosophy of religion and leadership studies and by presenting a case from the African context, the article offers in print what is called for in the global context, namely an open response to the alterity of the Other that enables collaboration amidst increasing diversity. CONTRIBUTION: Proceeding from a transdisciplinary engagement, the article illustrates that leadership studies stood to benefit from dialogue with theology and philosophy of religion, which offers ways of addressing the Otherness that characterise the globalised context of leadership. (shrink)

In Cosmopolitan Theology, author Namsoon Kang proposes a theology that embraces and at the same time moves beyond collective identity position and group-based allegiances. It crosses borders of gender, race, nationality, religion, ethnicity, sexuality, and ability. Kang offers a vision of a global community of radical inclusion, solidarity, and deep compassion and justice for others. Blending theology with philosophy, she crosses borders of academism and activism, and the discursive borders of modernism, postmodernism, feminism, and postcolonialism. Cosmopolitan Theology sheds a (...) new light both in academia and the community of Christian believers by providing a public relevance of Jesus' teaching of neighbor-love, hospitality, and solidarity in our world today. (shrink)

Admitting hospital patients: a qualitative study of an everyday nursing task In recent years new modes of nursing work have been introduced globally in response to radical changes in healthcare policies, technology and new ideologies of citizenship. These transformations have redefined orthodox nurse–patient relationships and further complicated the division of labour within health‐care. One distinctive feature of the work of registered nurses has been their initial assessment of patients being admitted to hospital, and it is of interest that this (...) area of nursing practice remains central to the registered nurse's role at a time where other areas of practice have been relinquished to other occupational groups. This qualitative study, drawing on conversation analysis and ethnographic techniques, explores this area of everyday nursing work. Initial nursing assessments have attracted considerable interest in the nursing literature, where it is clearly stated that assessments should be patient centred and seen as the important first step on the road to a therapeutic nurse–patient relationship. Results from this study lead to the conclusion that the actual nursing practice of patient assessment on admission to hospital is at odds with the recommendations of the literature and that a more routinised, bureaucratic form of work is devised by nurses as a means of expediting the process of admission. (shrink)

While restorative justice is seen as a valuable means for conflict resolution in many kinds of conflict, in the context of domestic violence cases it is still heavily debated. This article posits that the notion of hospitality makes a fruitful contribution to that debate. The urgency of domestic violence against women seems to challenge any hospitable approach between the victim and the offender. However, this article claims that in the light of radical hospitality, restorative justice even in (...) domestic violence cases can become meaningful. (shrink)

Barely seventeen years into the twenty-first century, our world continues to be plagued by endless wars and violence. Africa is not immune from these crises. As many countries in Africa celebrate more than fifty years of independence from colonial rule, Africa is still the poorest continent in the world. Religious wars, genocides, ethnic and tribal cleansings have come to define the continent’s contemporary history. Corruption, nepotism, dictatorship, disregard for human life, tribalism, and many social vices are normalized realities in many (...) parts of the continent. Rather than despair, a radical refocusing on Africa’s rich history of hospitality that affirms the flourishing of all life ought to be embraced. This article aims to do exactly this by exploring Africa’s role and place in the history of three Abrahamic religions; Judaism, Christianity, and Islam. While celebrating Africa’s unique role as the gateway for the realization of divine hospitality, this article aims to serve as a witness to an ethic of life that is relevant for the global church’s vision and mission to a pluralistic world and for the mission of the churches of Africa to addressing the social, cultural, and political crises faced by the continent. To achieve these, this work appropriates a comparative theological method that sheds light on the centrality of Africa in these three Abrahamic religions with a bias for the flourishing of life. Keywords: Africa, Hospitality, Life, Christianity, Islam, Judaism. (shrink)

Now more than ever the role of the other has been put into question and marginalized in a redefinition of an “American national self-protective identity” in the current post election climate. In philosophical terms, an identity of a radical other- implies that any change, any difference, any impurity can be conceived as posing a threat to identity. If a specific group of people is identified as preventing the self from being what it ought to be, the other is identified (...) as a security threat. One option is to willingly conform to the assigned role as a threat. The opposite option I argue in my paper is one that can be achieved through the lens of a cosmopolitan framework of hospitality. By exploring the writings of French philosopher, feminist and psychoanalyst Luce Irigary’s cosmopolitan pedagogy of difference rooted in the concept of hospitality from the point of view of education, I hope put forth an alternative phenomenological pedagogy, one that connects issues of positionality with those of an embodied anti-racist philosophy of difference. By using case studies from my own classroom, I hope to elucidate how educators can implement an anti-racist pedagogy in the current post election climate, by creating spaces for dialogue where students are engaging in an authentic discourse on the nature of their positionality. (shrink)

What does it mean to develop psychiatric method in a colonial context? Specifically, if the aims of psychiatry have traditionally been couched in the language of ‘psychic integration’ and ‘healing’, then what does it mean to practice psychiatry within structures that organize and reinforce the exclusions of colonialism? With these questions, this article examines Frantz Fanon’s psychiatric practices in light of his radical political commitments. I argue that Fanon’s innovations with the institutional form of the psychiatric hospital serve to (...) intervene differently in psychic conflict. Notably, these changes offer different ways to diagnose and respond to patients, along with different strategies for managing psychic disintegration in colonial contexts. The result is a rethinking of the relation between material and imagined worlds, and so the emergence of the hospital as a waystation between a colonial context and a political freedom yet to come. (shrink)

Radical ontic structural realism (ROSR) asserts an ontological commitment to ‘free-standing’ physical structures understood solely in terms of fundamental relations, without any recourse to relata that stand in these relations. Bain ([2013], pp.1621–35) has recently defended ROSR against the common charge of incoherence by arguing that a reformulation of fundamental physical theories in category-theoretic terms (rather than the usual set-theoretic ones) offers a coherent and precise articulation of the commitments accepted by ROSR. In this essay, we argue that category (...) theory does not offer a more hospitable environment to ROSR than set theory. We also show that the application of category-theoretic tools to topological quantum field theory and to algebraic generalizations of general relativity do not warrant the claim that these theories describe ‘object-free’ structures. We conclude that category theory offers little if any comfort to ROSR. 1 Introduction: Ridding Structures of Objects2 The Set-theoretic Peril for Radical Ontic Structural Realism3 Bain’s Categorial Strategy to Save Radical Ontic Structural Realism4 Throwing out the Relations with the Relata5 Categorial and Set-theoretical Structures6 Radical Suggestions from Topological Quantum Field Theory?7 Sheaves of Einstein Algebras as Radical Structures?8 Conclusions. (shrink)

Radical atheism thus provides a new framework for understanding Derrida's engagement with religious concepts and challenges the numerous theological accounts of deconstruction. The proliferation in Derrida's late works of apparently religious terms, which will here examine through the triad of faith, the unconditional, and the messianic, has given rise to a widespread notion that there was a “religious turn” in his thinking. Deconstructing the religious conception of the good, Derrida develops a notion of “radical evil”. Derrida highlights the (...) logic of radical evil through the notion of faith. When Derrida analyzes the unconditional in conjunction with highly valorized terms, such as hospitality and justice, he is therefore not invoking an unconditional good or a religious notion of the absolute. The messianic is here linked to the promise of justice, which is directed both toward the past and toward the future. (shrink)

Jacques Derrida: Law as Absolute Hospitalityãeepresents a comprehensive account and understanding of Derridaâe(tm)s approach to law and justice. Through a detailed reading of Derridaâe(tm)s texts, Jacques de Ville contends that it is only by way of Derrida's deconstruction of the metaphysics of presence, and specifically in relation to the texts of Husserl, Levinas, Freud and Heidegger - that the reasoning behind his elusive works on law and justice can be grasped. Through detailed readings of texts such as To speculate âe" (...) on Freud, Adieu, Declarations of Independence, Before the Law, Cogito and the history of madness, Given Time, Force of Law and Specters of Marx, De Ville contends that there is a continuity in Derridaâe(tm)s thinking, and rejects the idea of an âe~ethical turnâe(tm). Derrida is shown to be neither a postmodernist nor a political liberal, but a radical revolutionary. De Ville also controversially contends that justice in Derridaâe(tm)s thinking must be radically distinguished from Levinasâe(tm)s reflections on âe~the otherâe(tm). It is the notion of absolute hospitality - which Derrida derives from Levinas, but radically transforms - that provides the basis of this argument. Justice must on De Villeâe(tm)s reading be understood in terms of a demand of absolute hospitality which is imposed on both the individual and the collective subject. A much needed account of Derrida's influential approach to law,ãeeJacques Derrida: Law as Absolute Hospitalityãeewill be an invaluable resource for those with an interest in legal theory, and for those with an interest in the ethics and politics of deconstruction. (shrink)

Review of _Radical Atheism_, focusing on the question of hospitality.

We reinvigorate vulnerability theory as a radically ethical device — ethical vulnerability analysis. We bring together fuller vulnerability analysis as theorized by Fineman and Grear in conversation with Levinas and Derrida’s radical vulnerability and the ethics of hospitality to construct a theoretical framework that is firmly anchored in the realities of the everyday that are vulnerability and migration. This novel framework offers a thinking space to subvert approaches to migrants and migration as it compels us to come face-to (...) face with the “other”, which in turn renders the political accountable by her. We deploy ethical vulnerability analysis to deconstruct the EU’s “migration crisis” and investigate whether the activation of temporary protection for displaced persons from Ukraine signifies a humanizing turn in the EU’s asylum and migration policies. In this regard, we submit that this hospitable moment constitutes an “exception to the rule” rather than a paradigm shift. (shrink)

This paper develops a new understanding of hospitality on the basis of an anarchist philosophy of cosmopolitanism. It is argued that anarchism – in its radical critique of the principle of sovereignty and sovereign ipseity – is primarily a philosophy and politics of hospitality. The argument proceeds in five key steps. Firstly, the relationship between ontological anarchism (Schürmann and Levinas) and political anarchism (Bakunin, Kropotkin, Proudhon, Godwin) is explored. Secondly, anarchism’s critique of nation state sovereignty is linked (...) to a radical cosmopolitanism based on cross-border solidarity, mutual aid, and human rights activism, including the defence of the rights of migrants and asylum seekers. Thirdly, I show how the anarchic subject cannot be reduced to a fixed or definable identity with closed borders, but, rather, embodies an attitude of hospitality towards the Other and an openness to being transformed by this encounter. On this basis, I aim to develop an anarchist ethics formulated around the idea of care – for the other, both human and non-human, for the world, for the natural environment (Four) – and an alternative cosmopolitan ethical and political horizon (Five). (shrink)

This paper focuses on the current international refugee crisis and the ways in which it is leading to sharp symbolic and physical violence through the process of “othering.” Based on Hannah Arendt’s discussion of statelessness and the question of the right to have rights, and Giorgio Agamben’s discussion of Homo Sacer, as well as drawing on other key authors such as Judith Butler, we argue that conditions of extreme human vulnerability and dangers of totalitarianism are being radically worsened by the (...) ethnicized and racialized denial of the other, that is, of human rights. Rather than advocating an abstract cosmopolitanism, however, without strong purchase in contemporary social life, the paper concludes by noting the need to place oneself in a position of discomfort, in order to confront the tension between particularistic attachments and universalist aspirations, between the multiplicity of laws and the ideal of a rational order common to all polities, between belief in the unity of humankind and the healthy antagonisms and tensions generated by human diversity. (shrink)

Focusing on the broadly conceived principle of hospitality, the essay offers an analysis of Joshua Barnes's Gerania, a highly original but little-studied late seventeenth-century utopia set in India and featuring the Pygmies as utopians and Homer as their lawgiver. It is argued that Barnes's utopia offers a radical alternative to the policy of closure and isolation adopted in early modern utopian commonwealths. Its peculiar construction results in the unique openness of the narrator's discourse to an alien word and (...) of the ideal world to outsiders, their outlandish beliefs, rules and artifacts. (shrink)

This article discusses the possibilities of the ontology of hospitality running across the categories of angst, responsibility and aporia. In this way it seeks to address the radical finitude of our concrete death, incorporating the needed, existentive, and ontic considerations of dying, which the heideggerian previous attempt moved away as irrelevant, being not original ones to philosophical reflection. This recovery does not mean, absolutely not, that death and dying have lost their true character and perplexing mystery, or that (...) they have dissolved the very nature of our aporetic existence. Rather, death is and will remain being such an indeterminate and always present concern, restlessness disturbing thought, as beautifully as Schopenhauer had said before: "death is the true inspirational genius or Musagetes of philosophy". (shrink)

The intimate connection, within Christianity, of theology and ethics is invoked, and the ethical differences between Christian denominations are exposed, as they present themselves inMellon's case studies, in order to call attention to the unsolvable dilemma in which hospital chaplains find themselves, if they understand their role in a merely conciliatory fashion as that of a “comforter, mediator, educator, ethicist, and counselor”. As witnessed by the Calvinist and Anabaptist traditions Mellon introduces, concepts such as “the patient's good” can mean radically (...) different things in these theological contexts. Attempting to merely mediate between such positions in a spirit of merely generic prayer and on the basis of a merely psychological notion of well-being poses a risk to chaplains' spiritual integrity and faithfulness to their mission. (shrink)

How long can we accept the fact that what is needed for running water, schools, hospitals, and food enough for all humanity is a sum that corresponds to the amount spent by wealthy Western countries on perfume in a year? This is not a question of human rights and morality. It is a question of the fundamental battle for equality of all people, against the law of profit, whether personal or national.

How long can we accept the fact that what is needed for running water, schools, hospitals, and food enough for all humanity is a sum that corresponds to the amount spent by wealthy Western countries on perfume in a year? This is not a question of human rights and morality. It is a question of the fundamental battle for equality of all people, against the law of profit, whether personal or national.

Filial piety is a foundational concept in the thought of Confucius. Rooted in religious rituals from the Western Zhou Dynasty, filial piety in the Analects functions primarily a form of ritual, but based as much in the emotions of the performer as the formal behavior itself, especially in mourning rituals. This ritual foundation is critical for understanding not only the general form of filial piety in the text, but also famous problematic passages in which Confucius favors concealing the misdeeds of (...) one's father and promotes a relatively weak stance on remonstration. However, it is also important to understand these passages in a wider textual context, which provides a clearer picture of both the general significance of filial piety in early Chinese thought and the diversity within the early Confucian tradition. (shrink)

This paper is an analysis of the term ming in the Inner Chapters of the Zhuangzi. I show that though ming does involve the realization of the fundamental unity of opposites, the realization of this unity does not force the Zhuangzi to endorse a 'radical relativist' stance on morality, since the perspective of the Sage through ming is shown to be a privileged perspective. Overall, the Zhuangzi does not endorse any normative stance on morality. Rather, it endorses a way (...) of life that will ensure one's own personal survival and the survival of this fundamental unity of opposites. The stories of the useless tree in Chapter 4, the skillful cook in Chapter 3, and the death of Hundun in Chapter 7 serve as examples for my interpretation. (shrink)

The Mencius contains several negative remarks about the Mohists and their doctrine of ‘universal love’ (jian’ai). However, little attention has been paid to whether Mencius’ descriptions of Mohism were accurate. Fortunately, there is a surviving record of the beliefs of Mozi in the text that bears his name. In this essay, I analyze this text and descriptions of Mohism from other early Chinese texts, and compare them to the criticisms of Mohism in the Mencius. Ultimately, I show that the image (...) of the Mohists as ones who promoted a doctrine that contradicted filial piety was inaccurate, and obscured the complexities of filial piety in the Warring States period. (shrink)

Li 禮 (translated variously as “ritual”, “etiquette”, or “propriety”) plays a central role in early Confucianism, but its complexity is not always fully understood. At first glance, it may seem as if li behaviors are merely attempts to promote conservative practices from the idealized Chinese past. However, by examining the nature and function of li, as described the Analects (Lunyu 論語) and the Xunzi 荀子 (two key texts in the early Confucian tradition), it becomes overwhelmingly apparent that li is a (...) much more complicated phenomenon. Li actually plays key roles within the interconnected fields of Confucian ethics, religion, and politics and often adds aesthetic elements to these areas of thought. As such, it is as much a source of Confucian innovation as it is a tool for promoting reverence for the past. (shrink)

This paper is an analysis of the term ming ('clarity, 'illumination') in the Inner Chapters of the Zhuangzi. I show that though ming does involve the realization of the fundamental unity of opposites, the realization of this unity does not force the Zhuangzi to endorse a 'radical relativist' stance on morality, since the perspective of the Sage through ming is shown to be a privileged perspective. Overall, the Zhuangzi does not endorse any normative stance on morality. Rather, it endorses (...) a way of life that will ensure one's own personal survival and the survival of this fundamental unity of opposites. The stories of the useless tree in Chapter 4, the skillful cook in Chapter 3, and the death of Hundun in Chapter 7 serve as examples for my interpretation. (shrink)

Abstract:Open neural tube defects or myelomeningoceles are a common congenital condition caused by failure of closure of the neural tube early in gestation, leading to a number of neurologic sequelae including paralysis, hindbrain herniation, hydrocephalus and neurogenic bowel and bladder dysfunction. Traditionally, the condition was treated by closure of the defect postnatally but a recently completed randomized controlled trial of prenatal versus postnatal closure demonstrated improved neurologic outcomes in the prenatal closure group. Fetal surgery, or more precisely maternal-fetal surgery, raises (...) a number of ethical issues that we address including who the patient is, informed consent, surgical innovation and equipoise as well maternal assumption of risk. As the procedure becomes more widely adopted into practice, we suggest close monitoring of new fetal surgery centers, in order to ensure that the positive results of the trial are maintained without increased risk to both the mother and fetus. (shrink)

Xunzi's 荀子 essay, "A Discussion of Rituals" is the earliest attempt in early China to theorize at length about the nature and importance of rituals. This essay is crucial to understanding the importance of ritual in Xunzi's philosophy of self-cultivation, of which there is no shortage of analysis.1 Most of this analysis centers on the notion of ritual in general, but Xunzi's essay also reveals his reaction to several criticisms to specific ritual practices, especially mourning rituals and ancestral sacrifices, that (...) can be found in the Mozi 墨子 and the Zhuangzi 莊子.2 In response to these challenges, Xunzi not only develops a theory of ritual, but also begins to sketch a method of ritual performance that... (shrink)

The aim of this paper is to demonstrate the hermeneutical method of Theodoret of Cyrus, who was one of the most important Biblical commentators and an influential theologian of the School of Antioch. This paper attempts to point out the fact that in the person of the Blessed Theodoret we find the first attempt of synthesis between the Antioch and Alexandria hermeneutical schools. In his hermeneutical work Theodoret attempted to overcome the contradictions existing up to that point and to follow (...) a middle way, without discarding neither the literal nor the spiritual-allegorical interpretation. It could be argued that Theodoret rejected the extreme hermeneutical trends of both the Alexandrian and Antioch inspirations; he developed his unique methods and tactics, which were rooted in the previous patristic tradition of the Church Fathers. (shrink)

v. 1. 1797-1816 -- v. 2. 1817-1822 -- v. 3. 1823-1828 --4. 1829-1831 -- v. 6 1835-1837 -- v. 7 Indici.

The first Italian edition (Vita e Pensiero, Milan 1996) has been thoroughly revised, corrected and updated, and is complemented by an index of the most ...

Eine der grundlegenden menschlichen Bestimmungen ist die, dass der Mensch ein sich bildendes Wesen ist. Den Grund dafür findet die philosophische Tradition in seiner geistigen Seele. Für Humboldt und seine Universität beispielsweise, ist die Seele der Grund dieses Prozesses. Die zeitgenössische Bildungsphilosophie, namentlich die Pädagogik und die ihr verwandten Wissenschaften, vermeiden jedoch die Rede über die Seele hinsichtlich der Erziehung und besonders hinsichtlich der Bildung. Dies führt bereits zur zentralen These des Artikels, welche wie folgt zusammengefasst werden kann: Bildung kann (...) und darf nicht auf die Rezeption von Wissen und Fähigkeiten bzw. Fertigkeiten im Sinne bloßer Qualifizierung reduziert werden, sondern muss zu ihren tiefsten Grundlagen zurückkehren, welche sich gleichzeitig als grundlegende Bestimmungen bzw. Perspektiven der Bildung überhaupt darstellen: Mit der Öffnung zur Ganzheit der Welt kommt die Seele innerhalb der Bildung bei sich selbst an. Hiermit aber führt sich die Bildung nicht ausschließlich auf die theoretisch-spekulative Art der Annahme und der „Prozessierung“ des Wissens zurück oder zielt ausschließlich auf den moralisch-sittlichen Aspekt; vielmehr wird darauf verwiesen, dass der Mensch in seiner Gesamtheit und Eigenart in ihren Mittelpunkt gestellt wird. Die zentrale These des Aufsatzes wird durch vier tragende Kapitel entfaltet: Im ersten, welches zudem als Ausgangspunkt gilt, wird die griechisch-platonische Denktradition im Hinblick auf die Bildung erörtet, indem dabei die Zwei entscheidenden Begriffe, imago und imitatio, hervorgehoben werden. Im zweiten beziehen wir uns auf zwei – unserer Ansicht nach – Schlüsseltheoretiker, W. v. Humboldt und G. F. W. Hegel, die, jeder auf seine Weise, die „Seele“ der Bildung durch die Begriffe der Universalität in Form der Losreißung vom Partikularen und der Freiheit in Form der Einsamkeit oder Losreißung von der Menge beobachten. Die vorgestellten Darstellungen heben auf keinen Fall eines der wichtigen Merkmale der Bildung auf, die Ausbildung, die im dritten Kapitel erörtert wird, wobei man zur Kenntnis geben möchte, dass sie, wenn sie authentisch sein soll, auch die „Ankunft der Seele bei sich selbst“ berücksichtigen muss. Die abschließenden Ausführungen im vierten Kapitel schildern die Situation derzeitiger Bildung, beispielsweise das Abgleiten in den Funktionalismus und in die reine Praxis sowie das Ausbleiben jeglicher Idee davon, was im Endeffekt die Folge der „Vertreibung des Geistes aus der Bildung“ ist. (shrink)