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13 produkter
1 749 kr
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Cognitive Justice in a Global World: Prudent Knowledges for a Decent Life is an edited collection that springs from the now dormant debates known as "The Science Wars," which questioned the nature of scientific theories. Learning from the debates about the plurality of truths and opinions, editor Boaventura de Sousa Santos has realized an opportunity for strengthening the relations between the natural and social sciences with more epistemological affinities and for opening up new transnational dialogues between scientists and other producers of knowledge. This book analyses in detail some of the topics that amount to a set of problematic relations between science and ethics; between objectivity and neutrality; between the sociological and theoretical condition of production and the limits of scientific rigor; between public faith in science and the economic powers that determine scientific priorities; and between science and other kinds of knowledge existing in society. Maintaining that global social injustice is by and large epistemological injustice and that there can be no global social justice without global cognitive justice, Cognitive Justice in a Global World is an important collection for higher-level students and researchers in the social sciences, philosophy of science, and intellectual history.
940 kr
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Cognitive Justice in a Global World: Prudent Knowledges for a Decent Life is an edited collection that springs from the now dormant debates known as "The Science Wars," which questioned the nature of scientific theories. Learning from the debates about the plurality of truths and opinions, editor Boaventura de Sousa Santos has realized an opportunity for strengthening the relations between the natural and social sciences with more epistemological affinities and for opening up new transnational dialogues between scientists and other producers of knowledge. This book analyses in detail some of the topics that amount to a set of problematic relations between science and ethics; between objectivity and neutrality; between the sociological and theoretical condition of production and the limits of scientific rigor; between public faith in science and the economic powers that determine scientific priorities; and between science and other kinds of knowledge existing in society. Maintaining that global social injustice is by and large epistemological injustice and that there can be no global social justice without global cognitive justice, Cognitive Justice in a Global World is an important collection for higher-level students and researchers in the social sciences, philosophy of science, and intellectual history.
1 360 kr
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This book is a study in the law that exists before a founding moment of law giving. More specifically, it looks at one foundational moment, the giving of the Torah at Mount Sinai, and examines how Hebrew commentators have envisioned what existed prior to receiving the commandments. How do legal systems treat law before their founding? The Law Before the Law looks at near two millennia of responses by commentators to this problem. Pre-law, as it might be called, became the repository of an alternative legal tradition. Scattered, often fragmentary discussions of the law before the law were a commonplace in the Jewish legal tradition. Often involving conjecture and imaginative reconstructions of legal arguments, these discussions were a laboratory to work out the jurisprudential problems found in ordinary Jewish law. The law before the law was often envisioned as different from law after the founding moment, a legalism more oral, more customary, more discretionary, and above all, more concerned with the psychological question of how a norm bearing person is created.
683 kr
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This book is a study in the law that exists before a founding moment of law giving. More specifically, it looks at one foundational moment, the giving of the Torah at Mount Sinai, and examines how Hebrew commentators have envisioned what existed prior to receiving the commandments. How do legal systems treat law before their founding? The Law Before the Law looks at near two millennia of responses by commentators to this problem. Pre-law, as it might be called, became the repository of an alternative legal tradition. Scattered, often fragmentary discussions of the law before the law were a commonplace in the Jewish legal tradition. Often involving conjecture and imaginative reconstructions of legal arguments, these discussions were a laboratory to work out the jurisprudential problems found in ordinary Jewish law. The law before the law was often envisioned as different from law after the founding moment, a legalism more oral, more customary, more discretionary, and above all, more concerned with the psychological question of how a norm bearing person is created.
1 766 kr
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Rising calls in both the United States and abroad for theologizing national agendas have renewed examinations about whether liberal states can accommodate such programs without either endangering citizens' rights or trivializing religious concerns. Conventional wisdom suggests that theology is necessarily unfriendly to the liberal state, but neither philosophical analysis nor empirical argument has convincingly established that conclusion. Examining the problem from a variety of perspectives including law, philosophy, history, political theory, and religious studies, the essays in Theology and the Soul of the Liberal State suggest the possibilities for and limits on what theological reflection might contribute to liberal polities across the globe.Theology and the Soul of the Liberal State develops these issues under five headings. Part One explores "The Nature of Religious Argument" as it can inflect discussions of public policy, political theory, jurisprudence, and education. Part Two, "Theologies of the Marketplace," notes that theology can by turns be highly critical, neutral, or even inordinately supportive of market operations. Part Three, "European Perspectives," reviews and develops arguments from Abraham Kuyper, Karl Barth, and French post-modernists concerning how one might integrate theological discourse into the public sphere. Part Four offers Israel, Pakistan and Tibet as "Asian Perspectives" on how theology may comport with liberalism in recently created states (or, in the last case, a diasporic government-in-exile) where powerful religious constituencies make "secular" civil action extremely problematic. Finally, Part V, "Religion and Terror," probes the vexed relationship between conceptions of divine and human justice, where the imperatives of theology and state confront each other most nakedly. Collectively, Theology and the Soul of the Liberal State suggests that the liberal state cannot keep theology out of public discourse and may even benefit from its intervention,
751 kr
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Rising calls in both the United States and abroad for theologizing national agendas have renewed examinations about whether liberal states can accommodate such programs without either endangering citizens' rights or trivializing religious concerns. Conventional wisdom suggests that theology is necessarily unfriendly to the liberal state, but neither philosophical analysis nor empirical argument has convincingly established that conclusion. Examining the problem from a variety of perspectives including law, philosophy, history, political theory, and religious studies, the essays in Theology and the Soul of the Liberal State suggest the possibilities for and limits on what theological reflection might contribute to liberal polities across the globe.Theology and the Soul of the Liberal State develops these issues under five headings. Part One explores "The Nature of Religious Argument" as it can inflect discussions of public policy, political theory, jurisprudence, and education. Part Two, "Theologies of the Marketplace," notes that theology can by turns be highly critical, neutral, or even inordinately supportive of market operations. Part Three, "European Perspectives," reviews and develops arguments from Abraham Kuyper, Karl Barth, and French post-modernists concerning how one might integrate theological discourse into the public sphere. Part Four offers Israel, Pakistan and Tibet as "Asian Perspectives" on how theology may comport with liberalism in recently created states (or, in the last case, a diasporic government-in-exile) where powerful religious constituencies make "secular" civil action extremely problematic. Finally, Part V, "Religion and Terror," probes the vexed relationship between conceptions of divine and human justice, where the imperatives of theology and state confront each other most nakedly. Collectively, Theology and the Soul of the Liberal State suggests that the liberal state cannot keep theology out of public discourse and may even benefit from its intervention,
2 097 kr
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The Weimar Moment’s evocative assault on closure and political reaction, its offering of democracy against the politics of narrow self-interest cloaked in nationalist appeals to Volk and “community”—or, as would be the case in Nazi Germany, “race”—cannot but appeal to us today. This appeal—its historical grounding and content, its complexities and tensions, its variegated expressions across the networks of power and thought—is the essential context of the present volume, whose basic premise is unhappiness with Hegel’s remark that we learn no more from history than we cannot learn from it. The challenge of the papers in this volume is to provide the material to confront the present effectively drawing from what we can and do understand.
1 631 kr
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Thinking Jewish Culture in America argues that Jewish thought extends our awareness and deepens the complexity of American Jewish culture. This volume stretches the disciplinary boundaries of Jewish thought so that it can productively engage expanding arenas of culture by drawing Jewish thought into the orbit of cultural studies. The eleven contributors to Thinking Jewish Cultures, together with Chancellor Arnold Eisen’s postscript, position Jewish thought within the dynamics and possibilities of contemporary Jewish culture. These diverse essays in Jewish thought re-imagine cultural space as a public and sometimes contested performance of Jewish identity, and they each seek to re-enliven that space with reflective accounts of cultural meaning. How do Jews imagine themselves as embodied actors in America? Do cultural obligations limit or expand notions of the self? How should we imagine Jewish thought as a cultural performance? What notions of peoplehood might sustain a vibrant Jewish collectivity in a globalized economy? How do programs in Jewish studies work within the academy? These and other questions engage both Jewish thought and culture, opening space for theoretical works to broaden the range of cultural studies, and to deepen our understanding of Jewish cultural dynamics. Thinking Jewish Culture is a work about Jewish cultural identity reflected through literature, visual arts, philosophy, and theology. But it is more than a mere reflection of cultural patterns and choices: the argument pursued throughout Thinking Jewish Culture is that reflective sources help produce the very cultural meanings and performances they purport to analyze.
Western Art and Jewish Presence in the Work of Paul Celan
Roots and Ramifications of the "Meridian" Speech
Inbunden, Engelska, 2014
1 875 kr
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Western Art and Jewish Presence in the Work of Paul Celan: Roots and Ramifications of the “Meridian” Speech addresses a central problem in the work of a poet who holds a unique position in the intellectual history of the twentieth century. On the one hand, he was perhaps the last great figure of the Western poetic tradition, one who took up the dialogue with its classics and who responded to the questions of his day from a “global” concern, if often cryptically. And on the other hand, Paul Celan was a witness to and interim survivor of the Holocaust. These two identities raise questions that were evidently present for Celan in the very act of poetry. This study takes the form of a commentary on Celan’s most important statement of his poetics and beliefs, “The Meridian,” which is an extraordinarily condensed text, packed with allusions and multiple meanings. It reflects his early work and anticipates later developments, so that the discussion of “The Meridian” becomes a consideration of his oeuvre as a whole. The commentary is an act of listening—an attempt to hear what these words meant to the poet, to see the landscapes from which they come and the reality they are trying to project; and in the light of this, to arrive at a clear picture of the relation between Celan’s Jewishness and his vocation as a Western writer.
532 kr
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Rethinking Philosophy in Light of the Bible analyzes the ideas that are central to the philosophy of Kant, Hegel, and Kierkegaard in order to show that they are biblical in origin, both ontologically and historically. Brayton Polka argues that Schopenhauer has an altogether false conception of the fundamental ideas of the Bible—creation, the Fall of Adam and Eve, and covenantal love—and of Christianity, which leaves his philosophy irredeemably contradictory, as he himself acknowledges. The aim, then, is to show that our modern values, the values that constitute modernity, are biblical in origin. It is only when we come to understand that modernity is biblical from the beginning and that the Bible is modern unto the end that we are able to overcome the opposition, so evident today, between philosophy and theology, between reason and faith, and between the secular and the religious. Polka makes central the distinction that Kierkegaard draws between Christianity and Christendom: Christianity represents the coming into historical existence of the single individual; Christendom represents Christian values that are rationalized in pagan terms. As Kierkegaard shows us, if God has always existed eternally, then he has never existed eternally, then he has never come into historical existence for the single individual. The distinction between Christianity and Christendom is the distinction not between faith and reason, but between truth and idolatry. While theology and philosophy each represent the truth of Christianity, Schopenhauer’s idolatrous concepts of faith, no less than of reason, represent Christendom.
545 kr
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Modernity between Wagner and Nietzsche analyzes the operas and writings of Wagner in order to prove that the ideas on which they are based contradict and falsify the values that are fundamental to modernity. This book also analyzes the ideas that are central to the philosophy of Nietzsche, demonstrating that the values on the basis of which he breaks with Wagner and repudiates their common mentor, Schopenhauer, are those fundamental to modernity. Brayton Polka makes use of the critical distinction that Kierkegaard draws between Christianity and Christendom. Christianity represents what Nietzsche calls the faith that is presupposed in unconditionally willing the truth in saying yes to life. Christendom, in contrast, represents the bad faith of nihilism in saying no to life. Polka then shows that Wagner, in following Schopenhauer, represents Christendom with the demonstration in his operas that life is nothing but death and death is nothing but life. In other words, the purpose of the will for Wagner is to annihilate the will, since it is only in and through death that human beings are liberated from life as willfully sinful. Nietzsche, in contrast, is consistent with the biblical concept that existence is created from nothing, from nothing that is not made in the image of God, that any claim that the will can will not to will is contradictory and hence false. For not to will is, in truth, still to will nothing. There is then, Nietzsche shows, no escape from the will. Either human beings will the truth in saying yes to life as created from nothing, or in truly willing nothing, they say no to life in worshiping the God of Christendom who is dead.
2 172 kr
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Jewish art has always been with us, but so has a broader canvas of Jewish imaginings: in thought, in emotion, in text, and in ritual practice. Imagining the Jewish God was there in the beginning, as it were, engraved and embedded in the ways Jews lived and responded to their God.This book attempts to give voice to these diverse imaginings of the Jewish God, and offers these collected essays and poems as a living text meant to provoke a substantive and nourishing dialogue. A responsive, living covenant lies at the heart of this book—a covenantal reciprocity that actively engages the dynamics of Jewish thinking and acting in dialogue with God. The contributors to this volume are committed to this form of textual reasoning, even as they all move us beyond the “text” as foundational for the imagined “people of the book.” That people, we submit, lives and breathes in and beyond the texts of poetry, narrative, sacred literature, film, and graphic mediums. We imagine the Jewish people, and the covenant they respond to, as provocative intimations of the divine. The essays in this volume seek to draw these vocal intimations out so that we can all hear their resonant call.
504 kr
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The Reformer John Calvin has influenced America in a formative way. Calvin remains respected as a theologian to whose work intellectuals on both the right and left appeal. In the nineteen-nineties, Evangelicals and Catholics Together (ECT) formed a politically influential ecumenical coalition to oppose abortion and change the culture. Its ecumenism of the trenches influenced the administration of George W. Bush and continues to influence religious elements in the Tea Party. Evangelicals in the coalition presume to speak for Calvin. This book provides a counter argument.Calvin rejects the ethics advocated by ECT, an ethics of individual virtue, conscience and natural right. Instead, he affirms an ethics of obedience to the authority of secular government as an institution with a divinely ordained mandate. This work considers the following themes in Calvin:Calvin on Faith. Modern and postmodern philosophical approaches, including Reformed epistemology, do not explain how Calvin understood faith. Faith is divine activity. Belief is human activity. Faith is not a belief system or worldview on which to base a political theology. The author provides four Augustinian theses about Calvin on faith Calvin on Sanctification. Calvin rejected virtue ethics or an ethics of individual conscience. His ethics require self-denial and service. An important requirement of his ethics is obedience to government. The author provides three theses about Calvin on sanctification, as a critique of attempts to revive virtue ethics.Calvin on Natural Law. Calvin’s doctrine of natural law is one of the most vexed issues in Calvin studies. The author provides five theses to clarify Calvin’s doctrine of natural law. For Calvin, secular government transcends the authority of conscience, and Christians in conscience are required to obey it.In conclusion, the author discusses Karl Barth’s interpretation of Calvin and its relevance for the church struggle against the Third Reich. Based on his analysis of Calvin, he provides a defense of gay marriage and the right to terminate a pregnancy, as well as an analysis of religious freedom. Calvin would reject ECT’s theology of virtue, conscience and natural law. But he would affirm its ecumenism as a possible path out of culture war.