Abstract. This article offers one response from within Christianity to the theological challenges of Darwinism. It identifies evolutionary theory as a key aspect of the context of contemporary Christian hermeneutics. Examples of the need for re-reading of scripture, and reassessment of key doctrines, in the light of Darwinism include the reading of the creation and fall accounts of Genesis 1–3, the reformulation of the Christian doctrine of humanity as created in the image of God, and the possibility of (...) a new approach to the Incarnation in the light of evolution and semiotics. Finally, a theodicy in respect of evolutionary suffering is outlined, in dialogue with recent writings attributing such suffering to a force in opposition to God. The latter move is rejected on both theological and scientific grounds. Further work on evolutionary theodicy is proposed, in relation in particular to the doctrine of creatio ex nihilo. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:324 BOOK REVIEWS Reading in Communion: Scripture & Ethics in Christian Life. By STEPHEN E. FowL & L. GREGORY JONES. Series: Biblical Foundations in Theology. Grand Rapids: Wm. B. Eerdmans Pub. Co., 1991. Pp. ix + 166. $13.95 (paper). This book represents the collaborative attempt of a biblical scholar and an ethicist to determine the precise sense in which scriptural texts can be taken as normative for the (...) Christian moral life. The collabora· tion is a fruitful one, its results illuminating not only the problem of method in ethics, but issues of biblical hermeneutics as well. This re· sult is not serendipitous; for the authors, the question of how one ought to live the Christian life and the question of how one ought to interpret Scripture are inextricably linked. Indeed, perhaps it would be more accurate to suggest that, on the account that Fowl and Jones supply, these are different formulations of the very same question. There is no rigid demarcation here between the hermeneutical and the ethical realm, no rigorous sorting out of issues appropriate to each field of inquiry. The authors make good on their introductory promise "to write a single text " rather than simply to generate a series of " alternating perspectives " (p. 3). In the very first chapter of the book, certain typical, even dominant, ways of construing the relationship between Scripture and ethics are briefly reviewed and then rejected. Ethics is commonly perceived as being primarily "concerned with right actions and decisions," the authors contend, while the Bible is viewed as a moral guide for the " particular decisions made by isolated individuals " (p. 5). In contrast, Fowl and Jones argue that " Scripture is primarily addressed not to individuals but to specific communities called into being by God " (p. 8). Moreover, our ethical deliberations ought not to be focused on particular decisions and the formulation of moral principles that bear on those decisions, but rather, on " issues of character and the formation of character in and through socially-embodied traditions" (p. 9). The consequences of such a general position are carefully and sen· sitively explored in this first and in subsequent chapters. The authors reject the assumption that one such consequence must be the conclusion that moral behavior is not, after all, ruled behavior, that one cannot formulate and articulate the principles that govern much of what we do. Their position entails the conclusion, rather, that such principles cannot be meaningfully detached from the communally embodied traditions that engender them. Indeed, they have meaning at all only in· sofar as the individuals describing, interpreting and employing these BOOK REVIEWS 325 principles possess the peculiar habits and beliefs characteristic of the :members of a specific community. In the analysis of any given moral situation, then, the discussion of principles will necessarily presuppose.a discussion of character, of the sorts of persons involved in the situation, their moral beliefs and capabilities. It is important to note that this discussion will often take a narrative form, precisely because the delineation of character is most readily accomplished by telling stories about persons, about their communities, their politics and practices, their interests and aspirations. Thus, moral capabilities are formed in " the friendships and prac-.tices " that constitute communal life. In asserting this, the authors defend an important but not terribly controversial claim. What is especially intriguing and insightful about their account, however, is the reIated claim that moral capabilities are also hermeneutical capabilities, that some of the patterns and habits of action acquired by living in a·Community also function as habits of interpretation. "Well-formed·character," Fowl and Jones explain, is crucial not only to "Christians'.ability to live faithfully in the various contexts within which they find themselves," but also to their " ability to read, speak and perform the word of the Lord " (p. 85). Moral virtue is, on their account, a kind of interpretive skill. (If not identical, character and interpretive skill.are, at the very least, formed in the same process, inextricably linked ;together as aspects of "practical wisdom." See page 31.) This result is especially meaningful once it becomes clear that the authors are employing a usefully broadened concept of " interpreta· tion." To interpret a scriptural text can and often... (shrink)

In the Synoptic Gospels, women are definitely not called disciples. The term female discipleship exists only in Acts 9:36. According to the Gospel of Mark, the important aspect of discipleship is following (e.g. Mk 1:18; 2:14–15; 3:7; 5:24; 6:1; 8:34; 9:38; 10:21, 28); thus, although Mark in this case does not definitely call the women disciples, they can serve as examples of discipleship. With reference to Jesus’ approach to women, the stories in the gospel can be one of the resources, (...) they show Jesus’ ways of looking and thinking about women. Hence to understand the mission and teaching of Jesus, is to understand the gospel. In such a way though, it is insufficient to understand it literally. In order to transcend the limit of sociological and historical context, a new understanding is needed. This article is a re-reading of the gospel and the Catholic tradition as one way to build further understanding of women and men relations, especially on the issue of women discipleship. By doing this, we can transcend ourselves beyond our socio-cultural, socio-historical even socio-psychological context. Thus, a Christian, especially, who claims to be the follower of Jesus, has more reason to be like Jesus. Contribution: An innovative exercise to develop a theological anthropology, by understanding the dynamics of human personality, and developing a theology of the women-men relationship in Catholic tradition, especially in this case re-reading the Scripture, to re-think the status of woman-man discipleship in the Catholic tradition. (shrink)

Heidegger and Gadamer are typically read by different theologians. Heidegger tends to be read by philosophical theologians examining his contribution to matters of doubt, existential finitude, and atheism. Gadamer tends to be read by those with an interest in interpreting the Bible, especially by those with more confessional or epistemically optimistic sensibilities. In both cases, Heidegger and Gadamer have well-established associations with specific theological positions. Joshua Broggi challenges this arrangement by re-reading the primary texts as theological resources; he defends (...) an alternative theological appropriation of their philosophical work through a close engagement with portions of their argument. What emerges from Broggi's examination is an account of the unity of tradition, reason, and scriptural language. This account goes beyond claims of their relatedness, which are uncontroversial, and advances the stronger argument that they name the very same thing. Although initially counterintuitive, the central task set by both Heidegger and Gadamer is the investigation of that one phenomenon. This argument challenges the pervasive image in which Christians rely on 'tradition' to 'reason' about the meaning of 'scripture'. It puts into question the injunction that theologians should balance the resources of scripture, tradition, and reason. Broggi offers an account of Christian life as more fundamental than certain entities which are distilled out of it, namely: scripture, tradition and reason. (shrink)

This is the first study of Charles Peirce's philosophy as a form of writing and the first study of his pragmatic writings as a critique of the modern attempt to change society by writing philosophy. According to Ochs, Peirce concluded that his own pragmatism displayed the errors of modernity, attempting to recreate rather than repair modern philosophy. His self-critique - which he called pragmaticism - refashions pragmatism as what Ochs calls a 'pragmatic method of reading': a method of, first, (...) uncovering the conflicting beliefs that generate modern philosophies and, second, recommending ways of repairing these conflicts. Redescribing Peirce's pragmatism as 'the logic of scripture', Ochs suggests that Christians and Jews may in fact re-read pragmatism as a logic of Scripture: that is, as a modern philosopher's way of diagramming the Bible's rules for repairing broken lives and healing societal suffering. (shrink)

This article starts with a brief statement on the well-known contradictory nature of the Reformed tradition in South Africa, defending injustice and struggling for justice in the name of the same tradition. By following the work of Reformed systematic theologian D.J. Smit, it argues that the justice-affirming potential of the Reformed tradition is a hermeneutical task built on three specific re-interpretations: the reinterpretation of Scripture from the perspective of the weak, the poor and the oppressed a rereading of John Calvin (...) to affirm the dignity and freedom of all humans a rereading of Karl Barth with a focus on God's inclusive grace, Christian confessions and the nature of the Christian life. The article closes with a brief look into the agenda for social transformation faced by us in the second decade of the 21st century, and under what conditions the Reformed faith will be able to make an enduring contribution to public life in Africa. (shrink)

Thinking in Translation posits the Hebrew Bible as the fulcrum of the thought of Franz Rosenzweig (1886-1929), underpinning a unique synthesis between systematic thinking and biblical interpretation. Addressing a lacuna in Rosenzweig scholarship, the book offers a critical evaluation of his engagement with the Bible through a comparative study of The Star of Redemption and his Bible translation with Martin Buber. The book opens with Rosenzweig's rejection of German Idealism and fascination with the sources of Judaism. It then analyzes the (...) unique hermeneutic approach he developed to philosophy and scripture as a symbiosis of critique and cross-fertilization, facilitated by translation. An analysis of the Star exposes Rosenzweig's employment of translation in grafting biblical verses unto the philosophical discussion. It is followed by a reading that demonstrates how his Bible translation reflects an attempt to re-valorize the Tanakh as a distinctively Jewish scripture, over and against Christian appropriations. Thinking in Translation recasts Rosenzweig's life's work as a project of melding Judaism and modernity in an attempt to secure their spiritual and intellectual survival. (shrink)

The volume and diversity of Balthasar's output makes it hard to grasp his theological purpose. This article considers the aims of Herrlichkeit in particular. To take the beautiful seriously is ontologically important but evangelically more urgent still. The Gospel requires sensitivity to the form of Jesus Christ. If the anxieties of those who fear the aesthetic will displace the ethical and even the religious can be overcome, this approach permits a wonderful integration of apologetics and dogma, fundamental and systematic theology. (...) This primary aim of Herrlichkeit is supported by showing it is not unknown to the history of Christian thought. To gain a proper idea of its scope, however, requires exploration of pre‐Christian paganism's estimate of the beauty of being, and of the human capacity to register it. then, under the impact of revelation, it is possible to locate the climax of ontological thinking about beauty in the work of Aquinas—which integrated revealed and natural sources in an account of being as glorious because given away: supremely on the Cross, in self‐diffusion of the Trinitarian life. Balthasar's purpose now shifts. He will show how Western metaphysics declined from this high‐point of perception—but in such a way that the glory of being took refuge in the holy folly of the saints. Finally, he aims to show how re‐reading Scripture in the light of the above can generate the conviction that the message of the Bible is ultimately about the self‐giving divine glory as universal foundation of history and the world. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:War, Peace, and Reconciliation: A Theological Inquiry by Theodore R. WeberDavid H. MessnerWar, Peace, and Reconciliation: A Theological Inquiry Theodore R. Weber EUGENE, OR: WIPF & STOCK, 2015. 182 pp. $23.00Weber's book makes a helpful contribution to enlivening more theologically grounded strategies for peacemaking through reconciliation. It is a careful, systematic work that takes as its foundation a distinctively Christian view of [End Page 214] God's nature and (...) relation to the world. As a scholar and a pastor for over fifty years, Weber brings a much-needed, wise, and re-centered view to the questions entangled in war, peace, and reconciliation. He advises us not to look first into the realities of war for God, but to look to understand God as the context for all human conflict. He forcefully calls the reader to be a reconciler despite the intractability of conflict. The book is structured in three main parts, beginning with the theological context, then the political context, and, last, to peace, justice, and the church.The "war" that Weber addresses is interstate conflict, representing the negation of the web of relationships constituting a healthy international system. War disrupts God's plan and ruptures the right relationship between humanity and God (43–44). Throughout, Weber embraces a kind of Christian Realism, one that takes seriously the loving nature of God, the sinfulness of humanity, and the limits and possibilities for peacemaking in a human world. Downplaying the pacifistic message of Jesus, Weber highlights the necessities within a fallen world. We cannot eliminate war as a category of existence under the conditions of sin (until the eschaton), but with right orientation and action we can eliminate some war.Noting inadequacies of the just war tradition (though not dispensing with it), Weber identifies the need to ground it more firmly in theology, including enhanced attention to "just intention" as a primary criterion in evaluating the prosecution of war, displacing cause as the first question with which we must interrogate ourselves. Discernment about war and peace must be an ongoing conversation that should include people of faith as well as policymakers. Weber's theological and pastoral sensibilities, alongside his political savvy throughout, make the book a pleasurable and provocative read.The definition of reconciliation deployed is broad and complex, and Weber marshals it for powerful work. Reconciliation "is God's work—the movement of Divine grace through history, engaging all aspects of brokenness and promise and reaching its climax of fulfillment and disclosure in the life, death, and resurrection of Jesus Christ" (3). Grace continually calls humanity to enter into the work of reconciliation. Here Weber introduces the idea of relational power; more nuanced than mere substantive power, it connects to the core idea of institution building and the critical emphasis on strengthening the social fabric in the interest of peace. It is the hallmark of the reconciling transformation from systems of dominance to relationships of consent.The book raises questions regarding how to put reconciliation as described into concrete practice, responding to real cases and controversies. Also, there could be added discussion, against this theological backdrop, of what opportunities exist amid current US and global regime change to enter this reconciling activity more fully.Ultimately, the Christian context is central to understanding the ethics that Weber advances. Weber recommends a biblical foundation, one in which [End Page 215] we take the benefit of reading scripture backward from the Christ event. Such an exegetical strategy reveals that God has a plan for all of humanity, a vision of inclusiveness and reconciliation. It is from this vantage point of God's culminating vision, Weber illuminates, that we can understand and embrace human action throughout history and the meaningful, if incomplete, work of reconciliation to which we must commit ourselves, both politically and spiritually. [End Page 216]David H. MessnerEmory UniversityCopyright © 2018 Society of Christian Ethics... (shrink)

The wide acceptance and maturation of the theology of missio Dei is the most important development in the theology of mission in recent times. It introduced a radically new understanding of mission and theology, and flowing from that a re-appropriation of ecclesiology. Mission studies are also characterised by a new appreciation of mission from the margins: liberation theology and the associated discourses on decoloniality, deep engagement in contextuality and the explosion of missional ecclesiology. This apostolic orientation of the church is (...) of the utmost importance in the reflection on the future of theology. This research attends to the postcolonial discourse as an important critique of colonialism and understands the emancipation of Africanised or decolonised theological education as an inevitable and positive development. Contextual sensitivity, attention to diverse power structures and a predisposition to appreciate diversity open imaginative possibilities for theological education. This leads to the argument that decolonial African theology must confront issues of biblical hermeneutics. The proposal of this research is that missional hermeneutic is an excellent starting point. It describes the contours of a missional hermeneutic, attending to mission as central to the Biblical story, the meaning of mission and the conviction that reading Scriptures constitutes an essential part of missional praxis. Missional hermeneutic is a centring vision and purpose for theological education. The argument is for a missional curriculum that defines a centre that unifies the various disciplines, one that places mission and missiology at the heart of theological education. (shrink)

Re-Reading Hanslick’s Aesthetics: Die Rezeption Eduard Hanslicks im englischen Sprachraum und ihre diskursiven GrundlagenWILFINGALEXANDERHollitzer Wissenschaftsverlag. 2019. pp. 432. £60.00.

The Bible is full of stories. Many are read each week as part of the liturgy of the Service of the Lord’s Day. They are reflected on during personal and group Bible studies—even in Sunday school. They are stories that inspire, challenge, encourage and nurture our journey of Christian faith. However, there are also stories in the Bible we would prefer were not re-told. These particular stories confront, offend and profoundly challenge our understanding of God. We ask where God is (...) in this story. Why is it in the canon of Holy Scripture? What can we learn from the re-telling of this story in our context? Where is the Good News? These are the‘tough stuff stories of the Bible —their subject matter embarrassing to our thinking, faith and theology in the 21st century. What part of ‘No’ don’t you understand? is one of those stories. It is a story that must always be re-told. (shrink)

As part of the seminar Re-reading Petrarch in the Digital Age –taught at the University of Oregon in Winter 2014– a digital close reading of Francesco Petrarca’s Rerum Vulgarium Fragmenta led to a series of parallel and entwined activities and projects. Deeply integrated with the Oregon Petrarch Open Book Project, the course was oriented towards the encoding of Petrarca’s masterpiece based on the implementation of a network of different themes. The various occurrences and data obtained from the encoding (...) were collected into an online database that is still operating and updatable. The results of this qualitative data collection were also compared with a quantitative computer-based research of selected keywords extracted from the various themes. From the beginning of the seminar, the class was divided into groups and each of them read the Rvf focusing on one of themes chosen while at the same time paying attention to the others. The different groups considered these themes as interrelated and interdependent. The poet is the sphere in which all the topics emerge in their specific connotations. However, his sphere is related to, dependent on and intersected with the other four spheres. The encoding allowed measuring the different manifestations, levels and meanings of the intersecting relationships. The study of the visual interpretation of the Rvf in the Inc. Queriniano G V 15 paralleled the close reading and encoding activity and helped students to develop a visual rendering of their themes and a pointed and original and creative interpretation of Petrarca’s masterpiece. (shrink)

Attridge, Harold W I am honoured to be with you this evening for this year's Knox lecture. When Master Shane McKinlay, and Associate Dean Rosemary Canavan invited me for tonight's lecture they indicated that during these fiftieth anniversary years of the Second Vatican Council the Knox lecturers are being asked to reflect on the significance of that watershed event in the life of the Church. I shall do so this evening from both scholarly and personal vantage points, since my experience (...) as a student of scripture was shaped in fundamental ways by the spirit of Vatican II. My study of Scripture has developed in a context and among a fellowship of scholars who have pursued the vision sketched by the Council's document on divine revelation, Dei Verbum. We have also worked very much in the spirit of a subsequent document, the Pontifical Biblical Commission's paper, The Interpretation of the Bible in the Church presented in 1993. I shall come back to both of those texts. But first, remember where we were fifty years ago. (shrink)

Modern Christians often polarize the otherwise inseparable realities of academic reading and personal reading of Scripture. While generally not declared outright, many Christians consider the two methods discontinuous. This article deems this bifurcation unnecessary and dangerous to the spiritual formation of individuals and the spiritual health of the church. It examines Bonaventure's insightful use of the quadriga in order to contribute to today's discussion of spiritual reading of Scripture. The article shall argue that Bonaventure's quadrigal method ought (...) to be retrieved today for the spiritual health of scholarship and the church. This thesis will be attained organically. It will first survey his proposed method of interpretation in his Breviloquium and Commentary on the Gospel of Luke; then, it will appeal to scriptural and pastoral support to show that his method is a helpful route for retrieval. (shrink)

A tradição bíblica tem inspirado leituras e interpretações ecológicas por parte de teólogos de vertentes cristãs diversas, dentre os quais podemos destacar: Carriker, Reimer, Schaeffer e Stott. O objetivo deste artigo é apresentar alguns textos das Escrituras Sagradas judaico-cristãs e o modo como estes têm sido interpretados por teólogos cristãos vinculados à vertente reformada à luz de uma leitura ecológica. Um corte epistemológico foi feito reconhecendo nestes teólogos posições ideológicas heterogêneas a fim de preservar a re(leitura) dos textos bíblicos escolhidos (...) sob a perspectiva ecológica. White Júnior (1967), historiador americano, escreveu um artigo em que responsabilizava o Cristianismo pela crise ambiental. Este discurso tem sido confrontado ao longo das últimas décadas por várias vertentes cristãs e os teólogos escolhidos para o diálogo neste artigo defendem posições contrárias ao que foi declarado por White Júnior, à época. O caminho para o diálogo entre estes teólogos foi buscado a partir da concepção de que o discurso é uma construção social (Foucault, 2009). A partir da análise dos diálogos estabelecidos entre os teólogos escolhidos e suas re(leituras) dos textos bíblicos é possível concluir que esta nova teologia tem o papel de conscientização, como resposta à crise ambiental, no âmbito das igrejas evangélicas. Palavras-Chave : Discurso. Ecologia. Bíblia. Teologia.: The biblical tradition has inspired environmental readings and interpretations by Christian theologians of various aspects, among which we highlight: Carriker, Reimer, Schaeffer and Stott. The aim of this paper is to present a brief overview of the Judeo-Christian Scriptures and how they have been interpreted by Christian theologians linked to strand reformed in the light of an ecological reading. An epistemological cut was made recognizing these theologians and their heterogeneous ideological positions in order to preserve the re(read) of the biblical texts chosen under the ecological perspective. White Jr. (1967), American historian, wrote an article that blamed Christianity for the environmental crisis. This speech has been confronted over the past several decades by the Christian spectrum and the theologians chosen for dialogue in this article advocate contrary positions to what was stated by White Jr., at the time. The path to the dialogue between these theologians was sought from the idea that speech is a social construction (Foucault, 2009). From the analysis of the dialogue established between the theologians and their chosen re(readings) biblical texts is possible to conclude that this new theology has the role of awareness in response to environmental crisis within the evangelical churches. Key-words: Speech. Ecology. Bible. Theology. (shrink)

One of the most persistent questions in modern theology has been that of how we can adequately acknowledge the stranger. Drawing upon the work of post‐Heideggerian theorist of language and death, Jacques Derrida, and his own creative re‐reading of Martin Heidegger and Emmanuel Levinas, the Catholic theologian and phenomenologist Jean‐Luc Marion has attempted to reconstruct what he regards as a genuinely Husserlian phenomenology. In so doing he has mapped out a phenomenology of love and a phenomenology of that divine (...) gift as ‘being given as givenness’; that is, a condition of life itself. In fact, as I will argue, this rests on the boundary between theology and thanatology (the philosophy of our encounter with that most radical stranger, death) and in his recent reflections upon ‘saturated phenomena’ Marion has explored the interplay between traditional theological topics such as hope and death and contemporary arguments on meaning, symbol and ritual. Christian hope resides in an act of remembrance and Marion argues for the eucharist – in its recollection of the life, death and resurrection of Jesus Christ – as the site of human hope; only this crucial eucharistic move upwards and outwards can overcome the burden of Western metaphysics. It is a literary move which takes us some way towards elevating the language which we use in talking about and recognising the other beyond that of the narrow model offered to us by some commentators of Levinas and one which encourages us to look again at poetry, hymn and Scripture. (shrink)

Mahatma Gandhi, one of the greatest global icons of all times, is known as much for his successful leadership of India’s non-violent anti-colonial freedom movement as for his virtue and simplicity. His ideals have inspired diverse social and political movements across the world: _against _apartheid in South Africa, racial segregation in the United States, several state policies and actions in India and nuclear weaponisation, and _for _environmental sustainability and world peace. Hence, a pertinent question is often raised by media and (...) academia: How would Gandhi have responded to the contemporary Indian and global situation marked by ethnic conflicts, terrorism, economic insecurity under the dominance of a global neo-liberal economic order and moral degeneration in private and public lives? Addressing this question in this volume through critical and variant re-readings of _Hind Swaraj_, his key manifesto of socio-political transformation, social scientists, political philosophers and social activists seek to establish a social and academic dialogue with Gandhi, interrogating his thoughts, values and vision, and examining their relevance to present-day problems. In spotlight is a contentious issue: the relationship between modernity and emancipation of subalterns, in the light of his critique of modern civilisation, the central thesis of the text. This book will be of interest to those in Gandhian studies, political science, history, philosophy, sociology, development studies, as well as activists, policy makers and the lay reader. (shrink)

Reading Scripture in multicultural settings requires an awareness of racial/ethnic, cultural, social class, and theological assumptions. This essay identifies common pitfalls to individual and group discovery of good news in Scripture, and presents effective pedagogies and communication strategies to facilitate transformational encounters with God in diverse settings. The essay concludes with a tried and tested step-by-step dramatic reenactment of John 8:1–11.

Re/reading the Past is concerned with the discourses of history, from the complementary perspectives of Critical Discourse Analysis (CDA) and Systemic Functional Linguistics (SFL). The papers in the book stress the discursive construction of the past, focussing on the different social narratives which compete for official acknowledgement. Issues of collective and cultural memory are addressed, reflecting the "linguistic turn" in the Social Sciences. The book covers a range of discourses, interpreting texts from popular culture to academic discourse including the (...) construction and evaluation of past events in a variety of places around the world. It is especially timely in its focus on the construction of time and value in a post-colonial world where history discourses are central to on-going processes of reconciliation, debates on war crimes, and the issues of amnesty and restitution. As such the book fills a significant gap in interdisciplinary debates as well as in register and genre analysis, and will be of general interest to historians, political scientists and discourse analysts as well as students and teachers of ESP (English for Specific Purposes) and EAP (English for Academic Purposes). (shrink)

The Gospel of John seems to show different thematic emphases that reveal socio-historical cultural tensions and a stressed community. The tensions between Jesus, the Pharisees and Jewish authorities, John and religious authorities, and John’s and Jesus’ disciples stressed the unsettled community. A disagreement existed on the divinity, identity and legitimacy of Jesus. The tensions bore character assassinations, name calling, denigration, crucifixion and tensions among followers. John 3:26–27 is an archetype of the friction. In the same vein, the independent and post-independent (...) Zimbabwe exhibited political tensions, hate speech, denigration and violence since 1980. The tensions eroded confidence, unity and decision-making of the electorate. The violence and human rights abuses left visible trails of suffering and humiliations. The societal and political tension triggered unbecoming behaviours causing economic and ethical meltdown. This research seeks to unravel the mindset that aggravates violence to provide a reprieve theologically. The socio-historical reading juxtaposed with comparative analysis points to averting hate speech and songs that fuelled intolerance. According to this research, parochialism originates from citizens uniting behind promised futures and peace, a product of leaders participating in promoting peace. This unity helps propel tolerance, accountability and responsibility. Contribution: The study observes that citizens rally behind the promised future where leaders and ordinary citizens exhibit tolerance, accountability and responsibility. The leaders and the ordinary citizens can participate in amplifying intolerance, hate speech or character assassination. Vice versa, they can participate in controlling tensions and fights. (shrink)

The central issues raised in much of feminist literary theory's early scholarship remain prescient: how does narrative engage with the social‐historical? In what ways does it codify existing structures? How does it resist them? Whose stories are not being told, or read? In this article I use Doris Lessing's novel The Fifth Child (1988) as a text with which to begin to address the above questions by reading with attention to the mother story but also the ‘other’ stories operating (...) both within and outside of the novel; in particular I am concerned with the convergence of maternity, disability and narrative. The novel's co-implication of sexual difference and corporeal difference reveals the ways in which the mother's story is both made possible and authorized by the disabled body of her child, and by his inability to tell his own story. Yet, if The Fifth Child is a horror story that uses the disabled child's body as its ground, it is also about the horror of maternity, in its conception and attendant choices. In this fictional story as well as in the social‐historical narrative circulating at the time of its publication in the late 1980s, both child and mother are indicted in their otherness and it is ultimately impossible to separate one from the other. (shrink)

Ioulios Polydeukes, more commonly known as Pollux, was a Greek sophist and lexicographer active in the closing decades of the second century a.d. His Onomasticon is one of the most important lexicographical texts of the Imperial period. It is essentially a set of word lists dedicated to collecting clusters of related words on topics from a vast range of different areas of intellectual activity and everyday life. The text survives only in epitomized form, and shows signs of interpolation as well (...) as abridgement. Nevertheless, the consensus is that the bulk of what survives is Pollux’ own work, and that reading it in Eric Bethe's Teubner edition gives an accurate cumulative impression of Pollux’ standard procedures and preoccupations, even if we cannot be entirely confident that any particular cluster of words had exactly the same form within the text's original design. It is divided into ten books, each with its own dedicatory preface addressed to the Emperor Commodus. Each book has its own distinctive focus on certain key themes, although the ordering principles are much clearer in some than in others. (shrink)

Transnational Cosmopolitanism is a text that aims to build upon Kant’s account of cosmopolitanism through the post-WWI writings and political life of W.E.B. Du Bois. Through the work of these two figures, Valdez constructs the notion of “transnational cosmopolitanism” to describe situations of global injustice and to imagine worlds otherwise. By demonstrating the limits of Kantian cosmopolitanism through an anti-colonial reading of “Perpetual Peace,” Transnational Cosmopolitanism illustrates how these limits still emerge within neo-Kantian frameworks and writing. In order to (...) overcome these limitations, Valdez artfully utilizes Du Bois’ political writings and his radical coalitional politics to argue that Du Bois’ writings and actions should inform our theorization and normative insights. This text provides a unique and robust contribution to the literature of cosmopolitanism that questions the current use of Kant’s canonical approach and enlists overlooked readings and resources to compose a transnational cosmopolitanism. (shrink)

Drucilla Cornell was a brilliant and original thinker whose work spanned feminist theory, psychoanalysis, legal philosophy, cultural studies, and South African legal and political thought—the doctrine and practice of ubuntu. This essay highlights some crucial junctures in the close to forty-year intellectual career of a co-author and close friend.

Journal of Human Values, Volume 28, Issue 3, Page 259-270, September 2022. Novel and history, despite technical differences, have something in common, which one can observe by examining fictional narrative as historical discourse without downplaying its symbolic ramifications. It is a fact that the novel is primarily concerned with individual existence, yet at the same time, it has not overlooked the condition of the people in general, as is reflected in the writings of some of the great writers. The article (...) attempts to take this perspective in order to re-read Fakir Mohan Senapati’s Six Acres and a Third beyond its historicity as a symbolic representation of the contemporary conditions of Indian farming community. It further aims to probe into the predicament of the farming community in India irrespective of historical and political changes. The argument is corroborated through historical parallels about the perpetual plight of farmers as shown in the text with the fear of destitution among farmers in general, and marginalized ones in particular, in the wake of recent legal promulgation. The study reveals that the plight of the people under feudalism represented by fictional characters in Senapati’s novel, which he has conscientiously explored by deploying a variety of artistic techniques, is analogous to the one faced by the contemporary farmers of independent India with neoliberal economic dispensation. (shrink)

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2017 Heft: 1 Seiten: 145-174.

Through a detailed re-reading of Saussure's work in the light of contemporary developments in the human, life and physical sciences, Paul Thibault provides us with the means to redefine and refocus our theories of social meaning-making. Saussure's theory of language is generally considered to be a formal theory of abstract sign-types and sign-systems, separate from our individual and social practices of making meaning. In this challenging book, Thibault presents a different view of Saussure. Paying close attention to the original (...) texts, including the Cours de Linguistic Generale, he demonstrates that Saussure was centrally concerned with trying to formulate a theory of how meanings are made. In addition to demonstrating the continuing viability of Saussure's thinking through a range of examples, Re-reading Saussure makes an important intervention in contemporary linguistic and semiotic debate. (shrink)

In this re-reading of The Second Sex, the author argues that Beauvoir transgressively employs Sartre’s universal binary categories of Being and Nothingnessin her effort to account for the economic, political, cultural and psychological conditions of women’s situation. In doing so, she challenges Sartre’s theory of radical ontological freedom and concretizes his abstract philosophic voice, thereby avoiding their rationalist and voluntarist implications. Contesting Beauvoir’s feminist critics, who saw her as emotionally and philosophically dependent on Sartre and her work as an (...) amalgam of Sartrean existentialism and feminist insights, the author maintains that Beauvoir had her own independent project – to transform Sartrean existentialism to make it contextually sensitive. Distancing herself from Sartre’s theory of freedom and its valorization of masculine experience and disembodied consciousnesses, Beauvoir’s theory of situational freedom and embodied subjectivity draws her closer to the existentialism of Merleau-Ponty. (shrink)

Alan Westin’s work Privacy and Freedom remains foundational to the field of privacy, and Westin is frequently cited for his definition of privacy as control over personal information. However, Westin’s full definition of privacy is much more complex than this statement, describing four states of privacy (solitude, intimacy, anonymity, and reserve) that one achieves through physical or psychological means. The “claim” of privacy involves negotiating a balance between a desire for disclosure and social participation and a desire for withdrawal into (...) one of the “states” of privacy. Influencing this adjustment process are social norms (and surveillance to enforce social norms), environmental conditions, and the curiosity of others. In this Article, I draw upon this complexity in order to reread Westin’s definition of privacy as a claim of control over personal information and use this rereading to understand how the law should protect and promote privacy in the twenty-first century. I argue that the law should focus on securing meaningful privacy choices rather than on individual control over personal information. Meaningful choice requires that our informational infrastructure, and the social practices that it enables, make states of privacy available for choice along with the means of attaining them. To enable such meaningful individual choice, we need to shift our attention from a focus on individuals to a more systemic focus on our public norms and built infrastructure. Otherwise we risk protecting a narrow understanding of individual control, while ignoring a more general and systematic erosion of privacy. (shrink)

First Published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

The inception of democracy in South Africa faced the oppression of women as one of the challenges. The duty to improve women’s position in society is not the responsibility of a few people alone, but of everyone. According to the researcher, the church has not done enough pastorally in this regard. In denouncing the oppression of women, the Christian community should also support the victims of abuse. This article intends to unmask collusion with patriarchal societies including the Jewish society in (...) Jesus’ time by mapping out the forms of harassment and embarrassment inflicted upon women. The study shows how pastoral care can help victims of oppression. A re-reading of John 8:1–11 will inform the, how can the verses above be used in counselling the victims of gender oppression. This study will formulate pastoral guidelines from Jesus’ response to the Pharisees, the Scribes and the woman. (shrink)

Dissenting Words is a lively and engaging collection of interviews that span the length of Jacques Rancière's trajectory, from the critique of Althusserian Marxism and the work on proletarian thinking in the nineteenth century to the more recent reflections on politics and aesthetics. Across these pages, Rancière discusses the figures, concepts and arguments he has introduced to the theoretical landscape over the past forty years, the themes and concerns that have animated his thinking, the positions he has defended and the (...) wide range of objects and discourses that have attracted his attention and through which his thought has unfolded: history, pedagogy, literature, art, cinema. But more than reflecting on the continuities, turns, ruptures and deviations in his thought, Rancière recasts his work in a different discursive register. And the pleasure we experience in reading these interviews – with their asides, displacements and reconstructions – stems from the way Rancière transforms the voice of the thinker commenting on his texts and elucidating his concepts into another, and equally rich, manifestation of his thought. (shrink)

These essays provoke new responses to the work of the eminent French philosopher Emmanuel Levinas through an analysis of how the problematics of reading, deconstruction, feminism, and psychotherapy complicate and deepen Levinas's account of ...

This article reviews a new book by a Russian scholar, Anastasiya Grigorovskaya, which places Ayn Rand's fiction into its Russian context. Grigorovskaya comes to the conclusion that Ayn Rand's imagery and fiction was heavily influenced by Russian philosophy and literature. Paradoxical it may seem, but written in America in the English language, her novels and plays contain hidden references to ideas and tendencies that preoccupied the minds of many Russian thinkers and writers in the nineteenth and early twentieth century.