A leading philosopher and theologian, Jean-Louis Chrétien uses poetry and painting to explore a theme that runs through all of his work: how human life is shaped by the experience of call and response. For Chrétien, we live by responding to the call of experience with words, gestures, expressions, and silence. In luminous meditations on Rembrandt, Delacroix, Manet, Verlaine, Keats, and other artists, Chrétien shows how “talking hands of painters” and the “secretly lucid” voices of poets confront the finitude (...) of the human body. Hand to Hand is a deeply cultured renewal of art in all its provocative, transforming, spiritual presence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Configured to Christ: On Spiritual Direction and Clergy Formation by James KeatingChristian Raab O.S.B.Configured to Christ: On Spiritual Direction and Clergy Formation by James Keating (Steubenville, OH: Emmaus Road, 2021), xxix + 312 pp.Deacon James Keating has served the Church by forming her clergy for thirty years. While he has been a seminary professor and a director of deacon formation at the diocesan level, his prolific scholarship as (...) well as his time as director of theological formation for the Institute for Priestly Formation in Creighton, NE, made him a national figure. Configured to Christ is a collection of Keating's most important essays.While this book is a retrospective, it couldn't be more timely. In 2016 (on the Feast of the Immaculate Conception, December 8), the Congregation for Catholic Education issued The Gift of the Priestly Vocation—Ratio Fundamentalis Institutionis Sacerdotalis, a text which provides guidelines for the whole Church concerning priestly formation. In the fall of 2021, the United States Council of Catholic Bishops completed their revision of the sixth edition of the Program of Priestly Formation (PPF), which translates the principles of the Ratio for the American context. With these two documents in place, it now falls upon seminaries to examine their programs in light of the vision provided by the magisterium. The next five to ten years promise to be a time of reform and renewal in seminary formation. Institutions will be looking for fresh and orienting ideas. Keating's book can be recommended as among the best resources for the venture that awaits.One reason Keating's book is so valuable is its focus on the "perichoresis" of the various aspects of formation (107). This emphasis is consonant with the terminological change found in the new PPF from the language of formational "pillars" to the language of formational "dimensions" (see the USCCB's 5th edition of the PPF, §28). The thinking behind this change seems to have been that it was too easy to imagine "pillars" as separate from [End Page 1110] one another. The human, spiritual, intellectual, and pastoral dimensions of formation are in fact interwoven, interdependent, and interpenetrating. While they can be distinguished, they cannot be divided. Growth in one fosters growth in the other. Keating has long understood this, as his various essays show.The book is divided into three parts and eighteen chapters. Part 1 is entitled "The Interior Life of the Cleric." Here, readers are introduced to the integral relationship between the spiritual and intellectual formational dimensions. For example, Keating provides, in chapter 1, a sustained theoretical reflection on the relationship between academic theology and spirituality, and, in chapter 2, he examines John Henry Newman's writings as a concretized test case for the right relationship of prayer, study, and thought. Authors such as Hans Urs von Balthasar and Jean Leclercq have investigated this relationship in classic works, but Keating's presentation is notable for its accessibility, coherence, and concision. The remaining chapters of part 1 address the topics of silence and spiritual direction. Emerging from these analyses are the insights that interiority expands through discovery of Christ within. We participate in Christ as we behold, wonder, think, theologize, and pray. Keating's plea that we introduce ministerial candidates to the romance of silence is most welcome.The second part of the book is entitled "The Formation of the Cleric." It brings together nine essays which explicitly explore the art of formation. The key to this section, and maybe to the whole book, is chapter 7, "Christ is the Sure Foundation: Priestly Human Formation Completed in and by Spiritual Formation." This chapter makes the case not only for the perichoresis of formational dimensions but also for a much stronger emphasis on spiritual formation than is often the case. Of special note is Keating's observation that spiritual formation can truly support human formation. This is an important insight. In his 1992 apostolic exhortation Pastores Dabo Vobis (on the formation of priests), John Paul II had articulated that human formation was "the basis of all priestly formation" (§43).Unfortunately, this line could be (and has been) interpreted problematically to mean human formation... (shrink)

The present essay grew out of an inte:rest in exploring the relationship be tween "imagination" and "reason" in the history of naturalistic thinking. The essay tries to show something of the spirit of naturalism coming to terms with the place of imagination and reason in knowing, making, and doing as activities of human experience. This spirit is discussed by taking as its point of departure the thinking of five writers: Plato, Aristotle, Giam battista Vieo, Jean-Jacques Rousseau, and John Keats. (...) Plato and Aristotle are considered as spokesmen of reason in a world which appeared to be dominated by non-reason. They found it essential for human beings to try to learn how to distinguish between the work of imagin ation and the work of reason. In trying to make such a distinction, it becomes clear that imagination has its legitimate place, along with reason, in human activity. Or we might say that determining the place which each has is a continuing problem when human beings take seriously what is involved in shaping mind and character. (shrink)

Books reviewed:James D. G. Dunn and John W. Rogerson, Eerdmans Commentary on the BibleYairah Amit, Reading Biblical Narratives. Literary Criticism and the Hebrew BibleThomas L. Leclerc, Yahweh is Exalted in Justice: Solidarity and Conflict in IsaiahNuria Calduch‐Benages, Joan Ferrer, and Jan Liesen, La sabiduría del Escriba/Wisdom of the Scribe: Diplomatic Edition of the Syriac Version of the Book of Ben Sira according to Codex Ambrosianus, with Translations in Spanish and EnglishSidnie White Crawford and Leonard J. Greenspoon, The Book of Esther (...) in Modern ResearchPaolo Sacchi, The History of the Second Temple PeriodMary E. Mills, Biblical Morality. Moral Perspectives in Old Testament NarrativesRichard Swinburne, The Resurrection of God IncarnateH. Benedict Green, Matthew, Poet of the BeatitudesC. K. Barrett, On Paul. Essays on His Life, Work and Influence in the Early ChurchMichael D. Goulder, Paul and the Competing Mission in CorinthByron R. McCane, Roll Back the Stone: Death and Burial in the World of JesusMagnus Zetterholm, The Formation of Christianity in Antioch: A Social‐Scientific Approach to the Separation between Judaism and ChristianityDale V. Irvin and Scott W. Sunquist, History of the World Christian Movement, Volume I: Earliest Christianity to 1453Francis Clark, The ‘Gregorian’ Dialogues and the Origins of Benedictine MonasticismMichael Frassetto, The Year 1000: Religious and Social Response to the Turning of the First MillenniumPatrick Nold, Pope John XXII and his Franciscan Cardinal: Bertrand de la Tour and the Apostolic Poverty ControversyTeresa P. Reed, Shadows of Mary: Reading the Virgin Mary in Medieval TextsMichael D. Bailey, Battling Demons: Witchcraft, Heresy, and Reforma in the Late Middle AgesColm Lennon, An Irish Prisoner of Conscience of the Tudor Era: Archbishop Richard Creagh of Armagh, 1523–86Judith S. Graham, Puritan Family Life: The Diary of Samuel SewallCrawford Gribben, The Puritan Millennium. Literature and Theology, 1550‐1682M. Feingold, Jesuit Science And The Republic of LettersRobert Bireley, The Jesuits And The Thirty Years War: Kings, Courts, and ConfessorsTorkel Brekke, Makers of Modern Indian Religion in the Late Nineteenth CenturyP. Koslowski, The Concept of God, the Origin of the World, and the Image of the Human in the World ReligionsPeter Koslowski, The Origin and the Overcoming of Evil and Suffering in the World ReligionsJ. H. Laenen, Jewish Mysticism: An IntroductionBarbara Bowe, Biblical Foundations of Spirituality: Touching a Finger to the FlameThomas G. Weinandy and Daniel A. Keating, The Theology of St Cyril of Alexandria. A Critical AppreciationJames D. G. Dunn, Jesus Remembered: Christianity in the Making, Volume 1Daniel W. Hardy, Finding the Church: The Dynamic Truth of AnglicanismS. Mark Heim, The Depth of the Riches: A Trinitarian Theology of Religious EndsJohn Webster, Word and Church. Essays in Christian DogmaticsAlister E. McGrath, A Scientific Theology. Volume 1: NatureJames Alison, On Being LikedMichael J. Langford, A Liberal Theology for the Twenty‐First Century: A Passion for ReasonGuy Mansini and James G. Hart, Ethics and Theological Disclosures:The Thought of Robert SokolowskiMark A. Wrathall, Religion After MetaphysicsGerd Van Riel, Pleasure and the Good Life: Plato, Aristotle, and the NeoplatonistsNomy Arpaly, Unprincipled Virtue: An Inquiry into Moral AgencyGernot Böhme, Ethics in Context: The Art of Dealing with Serious QuestionsErica Appelros, God in the Act of Reference: Debating Religious Realism and Non‐RealismMark C. Murphy, Natural Law and Practical RationalityRichard Brian Davis, The Metaphysics of Theism and ModalityJ. Brower and K. Guilfoy, The Cambridge Companion to AbelardBrian Davies, Thomas Aquinas: Contemporary Philosophical PerspectivesStephen J. Pope, The Ethics of AquinasKevin White and Romanus Cessario, On The Virtues John CapreolusSteven Shakespeare, Kierkegaard, Language and the Reality of GodSusan M. Felch and Paul J. Contino, Bakhtin and Religion: A Feeling for FaithRuth Coates, Christianity in Bakhtin: God and the Exiled AuthorDavid Michael Levin, The Philosopher's Gaze: Modernity in the Shadows of EnlightenmentCharles Guignon and David R. Hiley, Richard RortyCelia E. Deane‐Drummond, Biology and Theology TodayOswaldo de Rivero, The Myth of Development: The Non‐Viable Economies of the 21st Century. (shrink)

The American Journal of Bioethics, Volume 12, Issue 5, Page 18-20, May 2012.

This article critically examines the relations between epistemics in conversation analysis and linguistic and cognitivist conceptions of communicative interaction that emphasize information and information transfer. The epistemic program adheres to the focus on recorded instances of talk-in-interaction that is characteristic of CA, explicitly identifies its theoretical origins with ethnomethodology, and points to implications of its research for the social distribution of knowledge. However, despite such affiliations with CA and ethnomethodology, the EP is cognitivist in the way it emphasizes information exchange (...) as an underlying, extrasituational ‘driver’ in social interaction. To document how the EP draws upon cognitivist conceptions of information and knowledge, we review examples from the corpus of transcripts analyzed in key publications on epistemics. Our re-analysis casts doubt upon the way EP analysis invokes an underlying order that supposedly drives the evident sequential organization of those transcripts. (shrink)

The method chosen here draws on concepts borrowed from sociology and anthropology. This double conceptual approach is necessary for a society divided between values inherited from medieval Christianity and precapitalist practices. Seventeenth-century France did not think of itself as a class society but as a society of orders. Since sociology is a system of knowledge whose concepts are taken from an imaginary construct, it is thus more suited to analyzing bourgeois society than societies in transition.6 In trying to measure the (...) past with the aid of tools forged in and for contemporary societies, the sociologist runs the risk of only measuring an artifact, produced by his theories in the field of history. Hence the need for the anthropological concepts, including the notion of exchange, among others, whether material , symbolic , or sexual .This approach will bring to light the contradictions underlying the society of the ancient régime. Whereas an ordinary sociohistorical approach views the reign of Louis XIV as unified under a dogmatic classicism, the socioanthropological approach stresses the tensions and oppositions running through this society. Classicism appears then as a façade covering up the change that it cannot imagine. This “spectacle”7 makes it possible to unite contradictory social practices, both those produced by consumption and which originate in the medieval economy and those belonging to the early accumulation of capital which sketch future bourgeois economic practices. 6. See Cornelius Catoriadis, The Imaginary Institution of Society, trans. Kathleen Blamey .7. See Guy Debord, Society of the Spectacle, rev. English ed. . Jean-Marie Apostolidès is professor of French literature at Stanford University. His publications include Le roi-machine, Les metamorphoses de Tintin, and Le prince sacrifié. Alice Musick McLean, a Ph.D. student at the University of Chicago, is specializing in medieval narrative and the literature of the fantastic. (shrink)

Au fil d'une carrière commencée il y a près d'un demi-siècle, Jean Audouze a tout connu de la science, depuis la recherche en laboratoire jusqu'aux négociations internationales, en passant par la direction de grandes institutions. D'Hubert Reeves à François Mitterrand, il a travaillé avec les plus grands. Alors que sévit une "guerre contre la science", il nous raconte à l'aide de nombreuses anecdotes la science au quotidien et surtout nous explique pourquoi il faut la défendre. C'est la mission qu'il (...) confie aux jeunes scientifiques d'aujourd'hui et à tous ceux pour qui la curiosité et la passion d'apprendre constituent les plus beaux des défauts. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Impact of Aristotelianism on Modern PhilosophyJean-Robert ArmogatheRiccardo Pozzo, editor. The Impact of Aristotelianism on Modern Philosophy. Washington, D.C.: The Catholic University of America Press, 2004. Pp. xvi + 336. Cloth, $69.95.The status of a "great" philosopher is to stand out for centuries, asking questions in such a way that the answers can never be definitive. Not so many of them are able to stand such a severe (...) proof. Aristotle phrased some questions we are still groping to answer. It was a very good idea to ask thirteen scholars to deliver a lecture series at the Catholic University of America during the Fall 1999 about the reception of Aristotle's theory of intellectual virtues (Nich. Ethics VI). The speakers did not stick to this issue, and enlarged their purpose to a general approach of Aristotle's receptions in various moments of Western modern philosophy.Edward Mahoney complements Charles Schmitt's basic introduction to Aristotle and the Renaissance, with some very valuable pages about Cardinal Bessarion's contribution to the Byzantine debate aroused in 1439 by Plethon's comparison between Plato and Aristotle (in favor of the former). Along with Charles Schmitt, Antonino Poppi is the best specialist of the Paduan tradition, and wrote a very qualified paper about Zabarella (1533-89), who shaped Aristotelianism into the rigorous science of the schoolbooks: for centuries, Aristotle is read through Zabarella's glasses. Apart from a bird's view on recent Galilean studies (where Alistair Crombie is not mentioned), William A. Wallace makes his point about Aristotle's influence on Galilean logics, linking Galileo's 1640 letter to Liceti (where he states that, in matters of logic, he has been an Aristotelian all his life) to the scientist's deep knowledge as revealed by the logical questions in one of the juvenile treatises (ms 27 in Florence, more thoroughly studied in Wallace's book, Galileo's Logic of Discovery and Proof [Dordrecht, 1992]). John Doyle, a specialist of Late Scholastic Philosophy, figures out a [End Page 209] strange character, the French Jesuit André Semery (1630-1717), who taught for thirty years at the Collegium romanum. In a very anti-Aristotelian way, he holds a definite belief in metaphysical beings of reason. The boundary between what we can think and say is quietly stepped over, when Semery and other Jesuits begin to think about thinking, opening a very modern path which leads to Brentano and Quine. Christia Mercer states that Leibniz's combination of a Platonist epistemology with an Aristotelian conception of nature brings a very innovative view in ethics. A very forceful paper by Richard L. Velkley compares Rousseau's politics to Aristotle's view of man (the paper became a chapter of his 2002 impressive book Being after Rousseau), while Riccardo Pozzo gives a short presentation of Aristotle's reception in modern Germany, and an elaborate analysis of Kant's debt to Aristotle for the intellectual virtues. Hegel's appropriation of Aristotelian intellect is presented by Alfredo Ferrarin, while Michael Davis reconstructs Nietzsche's path from Aristotle to the tragedy and back, in a very convincing way. Husserl (Richard Cobb-Stevens), Heidegger (Stanley Rosen), Wittgenstein (Daniel Dahlstrom) and Gadamer (Enrico Berti) conclude brilliantly the series, showing how the thought of the Stagirite fertilized contemporary philosophers, in a permanent dialogue of disagreement or borrowing, never at rest, and never leaving anyone indifferent. The old Greek man remains a vivid debater for our age of anxiety.Jean-Robert ArmogatheThe University of Paris-SorbonneCopyright © 2005 Journal of the History of Philosophy, Inc.... (shrink)

Résumé Le revenu garanti s’impose à l’ère de l’information, du travail autonome et du développement humain mais aussi pour des raisons écologistes de sortie du salariat productiviste. Cependant, pour assurer effectivement une production alternative, il ne faut pas seulement s’occuper des revenus mais aussi de la production elle-même, des moyens de production comme des moyens monétaires et des circuits marchands. Dans une perspective écologiste de relocalisation de l’économie, revenu garanti, coopératives municipales et monnaies locales se révèlent ainsi indissociables pour construire (...) un nouveau système de production, sur d’autres rapports sociaux que le salariat, à l’ère du travail immatériel et de la globalisation marchande. (shrink)

La grande majorité des Églises protestantes de tradition luthérienne et réformée admettent aujourd’hui, sans restriction, les femmes au pastorat. La proportion des femmes parmi les pasteurs augmente au fil des ans ; elle est de 15 % en France aujourd’hui. Sur la base des premiers résultats d’une enquête qualitative et quantitative effectuée auprès des pasteures, en 1995-1998, cet article montre que la féminisation du pastorat représente une étape supplémentaire dans un processus de sécularisation et de professionnalisation du rôle du clerc. (...) Cette étape se traduit par une évolution du pastorat dans deux domaines : le passage d’un rôle didactique et d’autorité à un rôle d’accompagnement et d’écoute et, d’autre part, la plus grande distinction entre vie professionnelle et vie privée. (shrink)

Gaston Bachelard, parallèlement à sa philosophie de l'imagination poétique, a développé une œuvre originale consacrée à l'intelligence des sciences, en multipliant les approches historiques, épistémologiques, pédagogiques et éthiques de la rationalité scientifique. Tout en se situant de manière parfois surprenante par rapport aux théories philosophiques classiques de la science (de Platon à Husserl), il s'est enhardi à éclairer les révolutions scientifiques de la première moitié du XXe siècle, en physique, chimie, etc. Ses orientations qui méritent débats ont cependant marqué une (...) grande part de la philosophie des sciences française. (shrink)

L’œuvre littéraire et poétique de Gaston Bachelard tourne autour des potentialités imaginaires des matières, formes et mouvements (peu sur les couleurs), tout à tour mis en avant dans ses ouvrages. Si la dynamogénie du corps à travers les mouvements touche peu la scénographie, ses travaux sur les quatre matières de la nature et sur la géométrie de l’espace ( La poétique de l’espace est un des plus traduits et présent dans beaucoup d’écoles d’architecture dans le monde), proposent par contre de (...) multiples leçons sur la symbolique de l’espace naturel ou construit techniquement. Si ces éléments sont surtout abordés comme entités et moins comme des ensembles, comme des totalités agencées, ils livrent cependant bien des savoirs sur les potentialités de signification, objectives et subjectives, conscientes et inconscientes, des structures spatiales. L’article se propose de parcourir certains de ces résultats et d’en induire des leçons pour la création d’espaces, provocateurs d’émotions esthétiques, de surcharges symboliques et de transformation des représentations à partir d’une phénoménologie des formes et matériaux. (shrink)

Les conceptions de l’imaginaire propres à la tradition française sont souvent assimilées aux théories de la représentation, conformes au paradigme sémiotique. Il s’agit de montrer que l’imaginaire s’en distingue par une approche d’anthropologie générale qui inscrit le plan de la représentation dans un schématisme corporel, le confronte à une transcendance du sens et l’implique dans une logique figurative autopoïétique, qui ne se laisse pas réduire aux formalismes des structuralismes dominants dans la linguistique et la sémiotique. Conceptions about the Imaginary specific (...) to the French tradition are often assimilated to the theories of representation, accorded to the semiotic paradigm. This paper aims to demonstrate that the Imaginary involves an approach of general anthropology which supposes a body schematic representation plan, confronts him to a transcendence of meaning and implies him in a logic figurative autopoetics, which cannot be reduced to the formalism of the dominant structuralisms in linguistics and semiotics. (shrink)

Reinterprets the ancient wisdom of the Greek philosopher Aristotle for the modern world, exploring the interconnections among morality, psychology, and spirituality and showing how they lead to meaning, joy, and fulfillment.

In this paper, we look for the relevance of chaos in the well-known Hicks-Samuelson's oscillator model investigating the endogenous fluctuations of the national income between two limits: full employment income and under-employment income. We compute the Lyapunov exponent, via Monte- Carlo simulations, to detect chaos in the evolution of the income between both limits. In the case of positive Lyapunov exponent and large values of the parameter (i.e. marginal propensity to consume and technical coefficient for capital), the evolution of income (...) is seen to be chaotic. The model also may contain a quasi-periodic attractor that can be chaotic or not. (shrink)