Drawing out literal and metaphorical meanings of 'foreignness' this wide-ranging volume offers much to scholars of postcolonial, gender, and cultural studies seeking new approaches to the study of alterity.

This essay proposes that Newman’s developmental methodology, as presented in his Fifteenth Oxford University Sermon, has a contemporary relevance for advancing insights into revelation by encouraging believers to engage with the theo-Logos. Since the word of God is embodied in doctrine and understood through symbol and ritual, doctrinal propositions should be considered “living ideas” which become embodied in the believer and so deepen the believer’s relationship with Christ and the community of believers through a liturgical symbolic order.

An inspiring collection of the personal philosophies of a fascinating group of individuals Based on the NPR series of the same name, This I Believe features eighty essays penned by the famous and the unknown—completing the thought that the book’s title begins. Each piece compels readers to rethink not only how they have arrived at their own personal beliefs but also the extent to which they share them with others. Featuring a star-studded list of contributors—including Isabel Allende, John Updike, (...) William F. Buckley, Warren Christopher, Penn Jillette, Colin Powell, Rick Moody, and Kay Redfield Jameson—the collection also contains essays by a Brooklyn lawyer; a part-time hospital clerk in Rehoboth, Massachusetts; a woman who sells yellow pages advertising in Fort Worth, Texas; and a man who serves on the state of Rhode Island’s parole board. The result is a stirring, funny, and always provocative trip inside the minds and hearts of a diverse group of Americans whose beliefs—and the incredibly varied ways in which they choose to express them—reveal the American spirit at its best. (shrink)

In this paper we open up the topic of ethical corporate identity: what we believe to be a new, as well as highly salient, field of inquiry for scholarship in ethics and corporate social responsibility. Taking as our starting point Balmer’s (in Balmer and Greyser, 2002) AC2ID test model of corporate identity – a pragmatic tool of identity management – we explore the specificities of an ethical form of corporate identity. We draw key insights from conceptualizations of corporate social responsibility (...) and stakeholder theory. We argue ethical identity potentially takes us beyond the personification of the corporation. Instead, ethical identity is seen to be formed relationally, between parties, within a community of business and social exchange. Extending the AC2ID test model, we suggest the management of ethical identity requires a more socially, dialogically embedded kind of corporate practice and greater levels of critical reflexivity. (shrink)

From its beginnings, Confucianism has vibrantly taught that each person is able to find the Way individually in service to the community and the world. For over 2,600 years, Confucianism has sustained a continual process of transformation and growth. In this comprehensive new work, John Berthrong examines the vitality and expansion of the Confucian tradition throughout East Asia and into the entire modern world.Confucianism has been credited with being the dominant social and intellectual force shaping the enduring civilizations of (...) East Asia. If we are to grasp the history of East Asia, we must understand the role that Confucianism has played in the social and cultural formation of the entire region. Just as civilizations are ever-changing, there has been nothing timeless or static about Confucianism.Berthrong’s study is unique in its discussion of each of the historical and regional phases of the development of the Confucian Tao. All too often, Confucian studies have focused exclusively on the classical early period and the great thinkers of the later neo-Confucian revival in the Sung Ming dynasties. Berthrong’s work opens the reader’s eyes to the often neglected gifts of scholars of the Han, T’ang, and the modern periods, as well as to the vast contributions of Korea and Japan. The author concludes this revelatory study with an examination of the contemporary renewal of the Confucian Way in East Asia and its recent spread to the West. (shrink)

We use κ-free but not Whitehead Abelian groups to constructElementary Classes (AEC) which satisfy the amalgamation property but fail various conditions on the locality of Galois-types. We introduce the notion that an AEC admits intersections. We conclude that for AEC which admit intersections, the amalgamation property can have no positive effect on locality: there is a transformation of AEC's which preserves non-locality but takes any AEC which admits intersections to one with amalgamation. More specifically we have: Theorem 5.3. There is (...) an AEC with amalgamation which is not (N₀, N₁)-tame but is 2(N0, ∞)-tame; Theorem 3.3. It is consistent with ZFC that there is an AEC with amalgamation which is not (≤ N₂, ≤ N₂)-compact. (shrink)

John Plamenatz; Rousseau: The Education of Emile, Journal of Philosophy of Education, Volume 6, Issue 2, 30 May 2006, Pages 176–192, https://doi.org/10.1111/j.1.

This article explores the rhetoric, and mass mediation, of the national Holocaust Memorial Day commemoration ceremony, as broadcast on British television. I argue that the televised national ceremonies should be approached as an example of multi-genre epideictic rhetoric, working up meanings through a hybrid combination of genres, author/animators and modes. Epideictic rhetoric has often been depreciated as simply ceremonial ‘praise or blame’ speeches. However, given that the topics of praise/blame assume the existence of social norms, epideictic also acts to presuppose (...) and evoke common values, in general, and a collective recognition of shared social responsibilities, in particular. My methodology draws on the Discourse-Historical Approach to Critical Discourse Analysis, given, first, its central prominence in analysing argumentative strategies in discourse and, second, the ways it facilitates a reflexive ‘shuttling’ between text-discursive features, intertextual relations and wider contexts of society and history. Here, I examine how a catastrophic past is invoked in speech and evoked through image and music, in response to the demands that uncertainty of the future ‘places upon one’s conscience’. (shrink)

In this book John Ziman seeks the answers to crucial questions facing scientists who need to change the direction of their careers.

This chapter argues that much discussion between philosophers and neuroscientists is infected by philosophical assumptions about the nature of reduction. Instead we should pursue an unbiased examination of the methods used throughout relevant areas of neuroscience. The chapter focuses on reductionist work in the neurobiological discipline of molecular and cellular cognition. It is argued that reduction is a matter of causal intervention into low level mechanisms, and tracking of the effects of these interventions through levels. When interventions provide evidence that (...) activity in the proposed reductive mechanism co-varies reliably with activity in the target property, such that appealing to higher-level mechanisms will not add any extra explanatory power, reduction can succeed. This is explicitly contrasted with functionalisation and a posteriori approaches to reduction. (shrink)

_The Social Thought of Ortega y Gasset_ is the third and final volume of John T. Graham's massive investigation of the thought of Ortega, the renowned twentieth-century Spanish essayist and philosopher. This volume concludes the synthetic trilogy on Ortega's thought as a whole, after previous studies of his philosophy of life and his theory of history. As the last thing on which he labored, Ortega's social theory completed what he called a "system of life" in three dimensions—a unity in (...) the plurality of philosophy, history, and sociology as three fundamental disciplines that enter into and overlap each other and other humanities. In this volume, Graham investigates Ortega's social thought as expressed in his central work, _Man and People,_ and in several pragmatic fields, interpreting it all in terms of comprehensive categories of postmodernism and interdisciplinarity. While others have studied Ortega's social thought and recently his postmodernity, no one has done so in the context of his thought as a whole or by such a variety of methods. The "unity in plurality" of Ortega's system is evident in the broad and varied structure of his sociology, which he intended to serve for postmodern times. His own postmodernism was rooted in Nietzsche but also in the pragmatism—from James, Peirce, and Dewey—that informs all parts of this trilogy. Ortega was the first educator with an interdisciplinary theory and practice—another aspect of the "unity in plurality" of his system. He found inspiration in both ancient and modern precedents for what he saw as a postmodern method of investigating themes and problems that are common to all the human sciences. Innovations at his Institute of Humanities were early postmodern precedents for a new interdisciplinary social method for use by specialists in a variety of fields. All of those interested in Ortega can utilize such methods to elucidate his thought as a whole as well as to pursue their own collaborative work. Home Complete Catalog Order Information Search. (shrink)

This book encapsulates John Beebe’s influential work on the analytical psychology of consciousness. Building on C. G. Jung’s theory of psychological types and on subsequent clarifications by Marie-Louise von Franz and Isabel Briggs Myers, Beebe demonstrates the bond between the eight types of consciousness Jung named and the archetypal complexes that impart energy and purpose to our emotions, fantasies, and dreams. For this collection, Beebe has revised and updated his most influential and significant previously published papers and has introduced, (...) in a brand new chapter, a surprising theory of type and culture. Beebe’s model enables readers to take what they already know about psychological types and apply it to depth psychology. The insights contained in the fifteen chapters of this book will be especially valuable for Jungian psychotherapists, post-Jungian academics and scholars, psychological type practitioners, and type enthusiasts. (shrink)

In The life of Richard Owen by his grandson there is an inference to the effect that Owen had objected to his name being used to authorize various statements that Whewell was drafting in opposition to the Vestiges. The inference is drawn from letters that Whewell wrote to Owen on 13 and 15 February 1845. Corroboration of this would corne from a letter of Owen to Whewell, dated 14 February 1845, if extant. Among the Whewell papers at Trinity College, Cambridge, (...) there are several letters from Owen to Whewell, none of which bears that date. There is one, however, dated 14 February 1844 which, on doser inspection, turns out to be the missing link in their correspondance. The evidence for the misdating is not merely that the letter falls naturally into a later sequence. The conclusion is inescapable because Owen refers to an ‘opinion which I have always entertained, and still do strongly, on the subject of a refutation of “Vestiges”’. Since the first edition of Chambers's book did not appear until October 1844, the letter must belong to the following year. My object in this paper is to examine the implications of this letter for a reconstruction of Owen's attitude to that book which Adam Sedgwick could so detest for, among many things, its ‘gross views of physiology’. (shrink)

selves than we care about others, so we are more likely to attend to and interpret our own activities than we are likely to attend to and interpret the activities of others. Yet, it is also a common notion that a person has the least knowledge of his or her own biases or prejudices, and that it is often a naive observer, who can better interpret the meaning of someone's actions when such biases are involved.

Sometimes Blumenthal-Barby et al. (2022) discuss the philosopher’s contribution to bioethics as a largely theoretical or apriori one that arrives from out of the blue—like Parfit’s identity theory—...

Despite existing international, regional and national guidance on how to obtain valid consent to health-related research, valid consent remains both a practical and normative challenge. This challenge persists despite additional evidence-based guidance obtained through conceptual and empirical research in specific localities on the same subject. The purpose of this paper is to provide an account for why, despite this guidance, this challenge still persist and suggest conceptual resources that can help make sense of this problem and eventually mitigate it’. This (...) paper argues that despite the existence of detailed official guidance and prior conceptual and empirical research on how to obtain valid consent, the question of ‘how to obtain and ascertain valid consent to participation in health-related research’ cannot always be fully answered by exclusive reference to pre-determined criteria/guidance provided by the guidelines and prior research’. To make intelligible why this is so and how this challenge could be allayed, the paper proposes six concepts. The first five of these are intended to account for the persistent seeming inadequacies of existing guidelines. These are fact-skepticism; guideline insufficiency; generality; context-neutrality and presumptiveness. As an outcome of these five, the paper analyzes and recommends a sixth, called bioethical reflexivity. Bioethical reflexivity is reckoned as a handy tool, skill, and attitude by which, in addition to guidance from context-specific research, the persisting challenges can be further eased. Existing ethical guidelines on how to obtain valid consent to health-related research are what they ought to be – general, presumptive and context-neutral. This explains their seeming inadequacies whenever they are being applied in concrete situations. Hence, the challenges being encountered while obtaining valid consent can be significantly eased if we appreciate the guidelines’ nature and what this means for their implementation. There is also a need to cultivate reflexive mindsets plus the relevant skills needed to judiciously close the unavoidable gaps between guidelines and their application in concrete cases. This equally applies to the gaps which cannot be filled by reference to additional guidance from prior conceptual and empirical research in specific contexts. (shrink)

The ArgumentBesides the well-known advocate of unified field theories, there was “another Einstein,” who was skeptical of the continuum as a foundational element in physics. This paper presents evidence for the existence of this “other Einstein,” and of the debate between the two Einsteins that lasted most of Einstein's life.

This comprehensive collection, bringing together significant essays by leading philosophers of the twentieth century, represents one prominent school of American thought philosophic naturalism. Naturalism holds that nature is objective and can be studied to gain knowledge that is not determined by methodology, perspective, belief, or theory. For the naturalist, "nature" is an all-encompassing concept; nothing is other than natural and any notion of a supernatural realm is rejected. Naturalism, however, cannot be equated with materialistic reductionism or strict determinism. Certain nonmaterial (...) aspects of human existence thoughts, feelings, meanings, values, beliefs, ideals, and free will are included within the scope of the naturalist's approach. (shrink)

As the expansion of the Internet and the digital formatting of all kinds of creative works move us further into the information age, intellectual property issues have become paramount. Computer programs costing thousands of research dollars are now copied in an instant. People who would recoil at the thought of stealing cars, computers, or VCRs regularly steal software or copy their favorite music from a friend's CD. Since the Web has no national boundaries, these issues are international concerns. The contributors-philosophers, (...) legal theorists, and business scholars, among others-address questions such as: Can abstract ideas be owned? How does the violation of intellectual property rights compare to the violation of physical property rights? Can computer software and other digital information be protected? And how should legal systems accommodate the ownership of intellectual property in an information age? Intellectual Property is a lively examination of these and other issues, and an invaluable resource for librarians, lawyers, businesspeople, and scholars. (shrink)

The article presents information on the capabilities of Dretske-style analysis of knowing (DAK) and of several competing analyses with respect to accounting for the apparent facts. It informs that the DAK can ground plausible verdicts about knowledge and ignorance in cases involving lotteries. It further informs that the knowledge-efficacy donor imply the implausible thesis.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 107-108 [Access article in PDF] Sixth International Conference of the Society for Buddhist-Christian Studies John Berthrong Boston University The society's sixth international conference, held 5-12 August 2000, was an exceptionally successful event for the five hundred plus participants. In great measure the success was due to the conference's scenic and user-friendly location at the Pacific Lutheran University, Tacoma,Washington, and to the untiring work of (...) Professor Paul Ingram and his staff. The spirit of Mount Rainier towered over the whole event, reminding us that both Buddhism and Christianity have a stake in global healing.One of the most enjoyable aspects of the conference was how well the various panels, presentations, plenary programs, and workshops matched the announced theme of the conference. Although I cannot speak for all the participants, in my extensive sampling of the events, care was given in addressing the question of global healing from a diverse set of spiritual perspectives and academic disciplines.Whether you attended the section on meditation or the erudite papers on orthodoxy, the presenters strove to show how their work could be understood as a way to promote global healing.Nowhere was this attention to the theme of the conference more clearly demonstrated than in the evening plenaries. I confess that I am not a fan of evening meetings. However, in each case the various panels presented their analysis as a gift to the larger mosaic of the conference. The evenings began with Dr. A. T. Ariyaratne and Dr. Cecil Murray addressing nonviolent struggle for economic justice. This was followed by presentations on the Earth Charter; gender, justice, and oppression in Buddhism and Christianity; and consumerism and ecology. I would also be remiss if I did not note that we were treated to wonderful musical performances not only at the opening and closing ceremonies but during all the other plenaries as well.One of the most noteworthy features of the work of the society over the last two decades has been its conviction that erudite scholarship and the actual profession and practice of religion are not mutually exclusive. Furthermore, the society was founded on the belief that dialogue between Buddhists and Christians is a good thing in and of itself. The workshop on the interior dialogue of meditation was a gentle refutation to those in the academic world who maintain that only analysis of isolated religious practices or texts makes any sense. The society has always urged its members to bring their practices as well as their ideas to the dialogical encounter. [End Page 107]Music played a moving role in the life of the conference. The plenary sessions took place in the magnificent new music center at PLU, wherein resides a huge concert organ.We were literally moved by the organ's powerful rendition of the classic works of the Western religious musical tradition. Matching the organ was the gentle call of the shakuhachi. An organ and a shakuhachi may seem mismatched in theory and performance--much less sheer volume for the bamboo flute--but they blended into a symphony of shared sacred music.Having praised the thematic attentiveness, musical brilliance, and spiritual depth of the conference, I must likewise highlight the academic integrity of the papers. Many of the professorial types mentioned over and over again how pleased they were with the thoughtfulness of the academic presentations. Here we need not only to thank the authors but also the conference planning committee for its ability to select the best representatives of erudite, informed, and engaged models of academic scholarship. Those who were not present will simply have to wait for many of these fine papers to be published in various scholarly journals. Another helpful detail was the conference bookstore, which stocked many of the recent publications of the participants.The only criticism I heard during the whole conference was that it was, alas, a bit too long. In this busy world it is difficult for most people to block out a whole week for one conference. I mention this only in... (shrink)

Among various kinds of disclosures typically required in research as well as in clinical scenarios, risk information figures prominently. A key question is, what kinds of risk information would the reasonable person want to know? I will argue, however, that the reasonable person construct is and always has been incapable of settling this very question. After parsing the nebulous if not “contentless” character of the reasonable person, I will explain how Western courts have actually adjudicated cases of “negligent nondisclosure,” that (...) is, cases in which patient‐plaintiffs allege that their informed consent rights were violated by the failure of their health providers to inform them of reasonably foreseeable risks that subsequently materialized. To support my argument, I will scrutinize the landmark decision by the United Kingdom's Supreme Court in Montgomery v. Lanarkshire Health Board and, in particular, Justice Brenda Hale's concurrence. (shrink)

We propose a criterion to regard a property of a theory (in first or second order logic) as virtuous: the property must have significant mathematical consequences for the theory (or its models). We then rehearse results of Ajtai, Marek, Magidor, H. Friedman and Solovay to argue that for second order logic, ‘categoricity’ has little virtue. For first order logic, categoricity is trivial; but ‘categoricity in power’ has enormous structural consequences for any of the theories satisfying it. The stability hierarchy extends (...) this virtue to other complete theories. The interaction of model theory and traditional mathematics is examined by considering the views of such as Bourbaki, Hrushovski, Kazhdan, and Shelah to flesh out the argument that the main impact of formal methods on mathematics is using formal definability to obtain results in ‘mainstream’ mathematics. Moreover, these methods (e.g., the stability hierarchy) provide an organization for much mathematics which gives specific content to dreams of Bourbaki about the architecture of mathematics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Making the Best of Things: Character Skepticism and Cross-Cultural PhilosophyJohn M. Doris (bio)With your spirit settled, accumulate practice day by day, and hour by hour.—Miyamoto MusashiLike many of my colleagues in moral psychology, I’ve focused almost exclusively on Western philosophy, so I was pleasantly surprised when practitioners of cross-cultural and comparative philosophy responded to character skepticism with resources drawn from Eastern traditions.1 [End Page 571]As a reminder: the character (...) skeptic asserts a descriptive claim, to the effect that traditional conceptions of character are empirically inadequate, accompanied by a prescriptive claim to the effect that, as a result of this inadequacy, traditional notions of character should receive considerably diminished emphasis in ethical thought (e.g., Doris 2022, p. 2).2 The antiskeptic rejects both claims: a suitably nuanced conception of character has nothing to fear from empirical moral psychology and may safely retain its focal role in ethical thought.Near as I can see, cross-cultural philosophers commenting on the issues have generally been anti-skeptical. This anti-skepticism might be either contrastive or complementary in tenor. In a contrastive approach, Eastern conceptions of character, while bearing some affinities to Western conceptions (if there are no affinities, we’d have a change of subject), are supposed to be substantially different than Western notions, so defending the West by way of the East marks a departure from the Western characterological tradition. In a complementary approach, the Eastern and Western conceptions are substantially similar, so defending the West by way of the East is fundamentally a continuation of the Western characterological tradition. (Though continuation can’t be quite the right word, since the referenced Eastern traditions are often older than the Western.)While this dichotomy, like most dichotomies, oversimplifies, my sense is that cross-cultural philosophy’s contributions have tended to be complementary: consideration of Eastern traditions, often times Confucian, is said to illuminate what’s valuable in Western, frequently Aristotelian, traditions.3 This circumstance is both surprising to, and convenient for, me. Surprising, for my reading of the one Eastern text I have studied closely,4 over my thirty-five-year avocation as a martial artist, the legendary swordsman Miyamoto Musashi’s Book of Five Rings (Musashi/Harris 1974), suggests a contrastive reading: courage seems nearly invisible in Musashi’s treatment of success in combat, while martial valor is central to Aristotle’s understanding of courage. In any case, that those with vastly more scholarly credibility than I have favored complementary projects is a welcome convenience for me, since it allows me to enter discussion of cross-cultural philosophy and character along my usual pathways in contemporary Western moral psychology.Paul Condon, Seth Robertson, and Matthew Spencer, the gracious and insightful commentators for this symposium on my essay collection, Character Trouble (2022), seem generally to favor a complementary approach: while careful to note the existence of differences, they find in Eastern traditions resources to blunt the force of character skepticism as applied to its usual target, virtue ethics in a broadly Aristotelian tradition.5 Quite expectedly, in my responses, I’ll beg to differ. The essays in question span over twenty years, and on the main points of character skepticism, I’ve failed to change my mind in the face of (sometimes strident) criticism, so it’s [End Page 572] unlikely I would do so now, despite my commentators’ astute recommendations. In fact, I’m now more convinced of character skepticism than when I started, or at least have better arguments for it (more on this below). Nevertheless, my commentators have done much to enrich the issues; in this unavoidably and regrettably incomplete response, I’ll attempt to enrich things a bit more.Framing the Rhetorical SpaceI take it my commentators and I are united in thinking that the kind of empirical moral psychology embodied in character skepticism and celebrated in Character Trouble (CT) has important implications for how philosophers and psychologists should think about character and virtue.6 This makes refreshing contrast with early responses to character skepticism from the 2000s, which often insisted that things could go on pretty much as they had before interdisciplinary moral psychologists set to work... (shrink)

In Romances with Schools, John Goodlad steps out from behind the public persona of distinguished scholar and advocate for public schooling to offer a moving personal account of a life devoted to educating the young. He deftly interweaves fascinating personal details with reflections on many of the larger issues in education that he has explored throughout his career.

John Harris; A Paradox of Multicultural Societies, Journal of Philosophy of Education, Volume 16, Issue 2, 30 May 2006, Pages 223–233, https://doi.org/10.1111/j.

Art of seeing, John Rajchman argues in his essay, was in the center of Michel Foucault’s critical attention as well as practice. Foucault himself was a visual thinker and writer. More importantly, however, the ways in which historically changing vision determines not only what is seen, but what can be seen, are one of his major concerns. Rupture with self-evidences is then the first step one must take to make the invisible – yet not hidden – power visible. Th (...) e invisibility of power, seen as the invisible light that makes other things visible, is what makes it tolerable. Knowledge and the practice of knowing themselves are constructed by the technology of the visual, such as the diff erent types of spaces that bring about specific visibility. In Foucault’s histories, the prison or the clinic are such spaces that have visualized criminality, sexuality or madness in particular manner. However, problematization of these things needs to go beyond new ways of looking at them and has to question their entire field of vision. This implies that Foucauldian ethics is less concerned with what we do about things themselves, instead, it rather asks how we see them in the first place and how can they be seen differently. It thus requires not to look within us, on the contrary, we should look out, from outside of ourselves. (shrink)

In "Supervenience, Necessary Coextension, and Reducibility" (Philosophical Studies 49, 1986, 163-176), among other results, I showed that weak or ordinary supervenience is equivalent to Jaegwon Kim's strong supervenience, given certain assumptions: S4 modality, the usual modal conception of properties as class-concepts, and diagonal closure or resplicing of the set of base properties. This last means that any mapping of possible worlds into extensions of base properties counts itself as a base property. James Van Cleve attacks the modal conception of property (...) and diagonal closure. To me it seems desperate to reject diagonal closure merely in order to save supervenience-materialism. But I concede that it may be unacceptable in the context of a sparser theory of properties. (shrink)

Frederick Beiser, German Idealism: The Struggle Against Subjectivism, 1781–1801 Robert Richards, The Romantic Conception of Life: Science and Philosophy in the Age of Goethe All art should become science and all science art; poetry and philosophy should be made one. Friedrich Schlegel, Kritische Fragmente When two major studies on the same thematic appear roughly simultaneously, integrating not only their authors' respective careers but the revisions of a whole generation of scholarship, the moment cries out for stock-taking, both substantively and methodologically. (...) At a minimum, we need to recognize the key theses of our two protagonists and the frameworks they erect to uphold them. But we need even more to step back from that endeavor to wider considerations. I advance two claims in that light. First, something has been unearthed in these studies which speaks to urgent philosophical concerns of our day, namely the rise of naturalized epistemology and the need for a more encompassing naturalism. Indeed, I suspect this current interest may have incited discernment of just those aspects of the earlier age. That signals something essential about the point and practice of intellectual history, namely the mutuality, not opposition, of historicism and presentism. (shrink)

This paper begins by contrasting two familiar approaches to truth and justification: realist and anti-realist, in order to indicate, firstly, two important, but diametrically opposed, intuitions they each capture about these notions, and secondly, the epistemological problems they each give rise to: radical scepticism and relativism respectively. It then introduces a third, fallibilist-pragmatist account, which captures each of the important insights of the other two accounts while avoiding their problems. The paper concludes by showcasing how the fallibilist-pragmatist approach differs from (...) both relativism and radical scepticism, and in doing so fares better than they do in navigating the issue of academic freedom and “cancel culture” on college campuses. (shrink)

Collins, John Francis; Carroll, Sandra In the April 2012 edition of The Australasian Catholic Record John Duiker presented a useful overview and history of the Catholic Charismatic Renewal titled 'Spreading the Culture of Pentecost in the Midst of Disenchantment.' According to Duiker the CCR as an ecclesial movement 'has its origins in a retreat that was held at Duquesne University in Pittsburgh, Pennsylvania in the USA in February 1967.' Describing this event as a Pentecost experience Duiker writes that (...) the movement that was started by this event 'spread to other college campuses and continued to spread right across the world, and now exists in over 220 countries and has touched the lives of over 120 million Catholics.' Duiker's article draws on Charles Taylor's thesis that our post-enlightenment Western culture has been emptied-out of the idea of God's providence leading to 'a diminishing of the necessity of grace and a fading of the sense of mystery.' Duiker then presents a case for CCR being recognised 'as an example for the re-enchantment of a post-Enlightenment secular world.'. (shrink)