bluuebunny/crossref_metadata_2025 huggingface dataset:
Reforming the City
Authors: Cladis Mark S.
Published: October 2003

In Part I (chs 1–6), I have charted the contours of a Fall that seriously wounded us. Now, in Part II (chs 7–11), I investigate the means of redemption. I have mapped Rousseau's soteriological strategies on to what I call the five paths to redemption. Ch. 7 investigates what I call the extreme public path, which is best represented by Rousseau's On the Government of Poland. On the extreme public path, the private life is subsumed under the public. A form of extreme patriotism, this extreme path seeks to cast the individual's soul into the collective soul of the political body. On this path there is no distinction between virtue and patriotism, between morality and politics, between society and the state. Although there are some merits to this path, in the end its toll is heavy: the systematic elimination of the private life.
Evading the City
Authors: Cladis Mark S.
Published: October 2003

Explores the private path to redemption, especially as found in Rousseau's Reveries of the Solitary Walker. The public path, as discussed in ch. 7, reflects the Enlightenment hope that human fallenness can be overcome by reforming society; the private path, in contrast, reflects the Augustinian conviction that humans, owing to their inward fallen condition, cannot cure themselves of sin or evil. The public path recommends that individuals ensconce themselves snugly within the enlightened, educative community; the private path recommends that individuals cultivate a spiritual, interior life and extricate themselves from commitments and other social entanglements that exacerbate the human propensity to inflict harm. Like the extreme public path, on the extreme private path there is no conflict between public and private. This time, because there is no public life with which to clash. Ultimately, the remedy of the private path is as extreme as that of the public path. This one calls for the complete loss of the private life, the other the loss of the public. Both are effective, if the goal is to live undividedly. Both are inadequate, if the goal is to live a full, flourishing human existence.
The Solemnization of Christian Marriage
Authors: Tucker Karen B. Westerfield
Published: October 2003

The marriage rites and accompanying official legislation related to marriage defined the nature and purpose of Christian marriage for Methodists. Yet, because of Methodism's gradual abandonment of its countercultural stance in favor of accommodating certain views and practices of American society, rites and legislation became significantly adjusted between the late eighteenth and the late twentieth century. During that time, restrictions against marriage with unbelievers or without parental consent were reformulated. Changing perceptions of marriage, the family, gender roles, and divorce were translated into the texts of rite and legislation. Wedding customs that blurred the churchly and the civil were sometimes embraced, but also challenged the Methodists to consider what makes a Christian wedding or a Christian marriage.
The Hiddenness of God: Introduction
Authors: McKim Robert
Published: October 2003

There are many reasons to believe that, if God exists, God is in large measure hidden from us. The hiddenness of God is one aspect of the religious ambiguity of the world. Since the world is religiously ambiguous, it may reasonably be interpreted either in secular terms or in terms provided by any one of a number of religious traditions. Theists have made many attempts to account for God's hiddenness, some of which contend that the advantages of God's hiddenness (“goods of mystery”) outweigh whatever benefits would result if God's existence and nature were clear to us (“goods of clarity”). One such good of clarity may be that belief in God would be more common than is now the case. Other attempts to account for the hiddenness of God appeal to human defectiveness or to divine transcendence.
Religious Experience and Religious Belief
Authors: McKim Robert
Published: October 2003

The case for the Critical Stance is not undermined by appeals to religious experience. One reason for this is the sheer diversity of religious experiences: members of diverse religious traditions report on experiences that they believe to be supportive of their beliefs. Another reason is that religious experience is normally capable of providing epistemic support for, at most, a subset of the set of beliefs associated with a tradition.
Why & When to Forgive
Authors: Schimmel Solomon
Published: October 2003

Discusses the Christian value of radical forgiveness and the theological and psychological assumptions upon which it is based. Contrasts these with teachings of Judaism about the relationship between justice and forgiveness, and critiques “radical forgiveness” from Judaic, psychological, and moral philosophical perspectives. Analyzes the relationship between Hebrew Bible (Old Testament) and New Testament views on forgiveness. Reasons for forgiving offenders are discussed, when it is morally and psychologically desirable to do so. Distinguishes between forgiveness as dissipation of anger at an offender, compassion for an offender, and love of an offender – “loving your enemy”.
Daily Life in the White Monastery Under Shenoute
Authors: Krawiec Rebecca
Published: October 2003

The daily life for monks, male and female, in the White Monastery revolved around work and prayer, which together created a monastic spirituality. This chapter begins by placing Shenoute and his leadership in the context of the emergence of monasticism in Egypt under Pachomius and Athanasius. After outlining the daily routine and requirements of food and clothing, I explore less tangible areas, such as spiritual values and the control of sexuality, which contribute to a monastic culture. Finally, I explain the authority structures, again accompanying this outline with an analysis of the exercise of power by those within and outside the monastic hierarchy.
Controversy and Identity
Authors: Bressler Ann Lee
Published: October 2003

What gave Universalists identity as a group in the early decades of the nineteenth century was primarily their acceptance of a single controversial doctrine. Beyond this, Universalists were united mostly by a sense of what they opposed: all that appeared unreasonable, superstitious, arbitrary, and oppressive in traditional and prevailing religious teachings. Precisely because its central teaching was so controversial, Universalism attracted members who were not afraid of disputation; indeed, their rationalist streak made many Universalists positively eager for debate about religious questions. During the ferment of the Second Great Awakening, this aspect of Universalist identity came to the fore; the period between 1820 and 1840, when Universalists were most openly and consistently engaged in battle with other religious groups (although they were less disturbed by Catholic expansion than by the course of American Protestantism), was also the period of the denomination’s most rapid growth and greatest overall vitality. However, when the intense controversy of that era began to ebb, Universalists showed growing confusion about the proper direction of their movement.
The Two Kingdoms in Concert 1783–1799
Authors: Sassi Jonathan D.
Published: October 2003

Along with their providential interpretations, Congregational ministers during the last two decades of the eighteenth century offered their prescriptions for how to build a righteous social order and safeguard the republican experiment. They called for the elite leadership of magistrate and minister, or “Moses and Aaron,” in order to shield society from moral breakdown, the decay of virtue, and divine chastisement. In this symbiotic arrangement, civil rulers would prosecute sinfulness, exemplify godliness, and support the religious establishment, while clergymen were to sow Christian piety, urge repentance from sin, and instruct the people in obedience to those in power. Although they shared the Congregationalists’ concern for social morality and a strong belief in Providence, religious minorities led by the Baptists dissented from the standing order's social vision on practical, ideological, and theological grounds, and instead they called for a strict separation of church and state. By the second half of the 1790s, both the French Revolution and the rise of domestic political contentions led standing‐order ministers to issue a conservative call for renewed allegiance to religion and government which allied them with the Federalist party.
The Expansion of the Scriptural Text
Authors: Singh Mann Gurinder
Published: October 2003

This chapter and Chapters 3 and 5 examine in detail the extant Sikh scriptural manuscripts in relation to the compilation of the Adi Granth (the primary Sikh scripture). Here, an analysis is made of two major manuscripts: MS 1245 (a recently discovered document thought to date from about 1600, which suggests that an intermittent stage separated the compilation of the Goindval Pothis from that of the Kartarpur Pothi) and the Kartarpur Pothi (1604), in order to describe the stage of development of the scriptural text at the turn of the seventeenth century. On the basis of the firm evidence available, the author proposes to modify the traditional characterization of the Kartarpur Pothi as the original attempt at compilation of the Sikh sacred literature (the Adi Granth), as well as existing understanding of its evolution into the canonical text in later history. This, however, poses no challenge to the authenticity of the manuscript.
The Adi Granth and the Issue of Bhagat Baṇi
Authors: Singh Mann Gurinder
Published: October 2003

The presence of the hymns (bhagat baṇi) of 15 Bhagats (either non‐Sikhs or Sikhs who are not gurus) in the Adi Granth and the community's responses to this portion of Sikh scripture is addressed. On the basis of the information available in the early manuscripts, arguments are put forward for a radically revised view of Sikh traditional beliefs about the dates of the entry of these hymns into the Sikh text; the possible reasons for their introduction; the process of selection of this corpus and its evolution; and the status of the bhagat baṇi in relation to the hymns of the Sikh gurus in the minds of the Sikh scripture compilers, and later in evolving perceptions within the Sikh community.
The Guru Granth Sahib
Authors: Singh Mann Gurinder
Published: October 2003

The story of the making of Sikh scripture is brought to the present and its development is situated within a broader historical context. First, the history of the Adi Granth is traced from its inception in the late seventeenth century to the present time. The primary data for this discussion are provided by the extant Sikh scriptural manuscripts compiled between 1700 and the middle of the nineteenth century, when creation of new manuscripts virtually ceased, and the printed editions of the Adi Granth proliferated from 1865 onwards. The focus is then shifted to the issue of the development of scriptural authority within the Sikh community and its evolution is examined in detail. The roles that the text has played and continues to play in the Sikh religious and community life today are considered. The chapter concludes with a brief assessment of future prospects for the role and status of the Adi Granth as the Sikh community (now a world community with adherents all across the globe) enters the twenty‐first century.
Love's Labor—Conscience
Authors: Ferreira M. Jamie
Published: October 2003

Kierkegaard's disavowal of concern with “externals” is a way of emphasizing the importance of conscience, as hidden inwardness. It does not support indifference to the distinctiveness of special relations (child, spouse, beloved, friend) and it does not support indifference to material suffering and exploitation. The “individual” is emphasized in order to highlight responsibility and accountability, in contrast to “the crowd.”
Love's Delight in Reconciliation
Authors: Ferreira M. Jamie
Published: October 2003

Love attempts to restore broken bonds – our responsibility is to maintain and cultivate community. Reconciliation lacks the judicial sting of the category of forgiveness, but it nevertheless does not avoid the burden of confronting someone with the truth about their sin. Love does not entail self‐deception or deception of others.
Love's Repetition
Authors: Ferreira M. Jamie
Published: October 2003

The concluding essay compares the imperative mode of the commandment with the notion of “intimacy” with the commandment experienced by those who so value love's need to express itself that they do not need to be commanded. Kierkegaard's relation to his Lutheran heritage is ambivalent – he sees himself as a corrective to Luther who was himself a corrective to other errors. The Lutheran dimension of simul justus et peccator is found in the paradoxical dual goals of leniency and rigor, inwardness and outwardness, vision and blindness.
Siblings and Other Metaphors for Christian‐Hindu Relations
Authors: Dempsey Corinne G.
Published: October 2003

Argues how the metaphor of siblings used to associate village church patron saints and temple deities reflects ambivalent yet ultimately peaceful human relations between Hindus and Christians in present‐day Kerala. This chapter contrasts folktales of sacred sibling rivalries and resolutions as well as local church origin stories depicting communal tensions and interdependence with rhetoric emerging from official modes of religious and political expression. Official discourses, commonly promoting unambiguous ideologies of religious exclusivism or the complete negation of religious boundaries, challenge the more realistic portrayals of interreligious relations proposed by local traditions. Another layer of ambiguity woven into this chapter emerges through the performance of sacred sibling tales in which the Keralite storytellers commonly insist that the stories are “silly” or “untrue” in response to the author's eagerness to hear them.
Global Communications for a More Equitable World
Authors: Sy J. Habib
Published: October 2003

The Internet acts as a virtual and virtuous public good. It incorporates the activities of all who wish to use it. It allows these users to interact without any rivalry in their usage. And it serves the greater good of the community in which it exists, easing information flows and creating layers of positive externalities. But does this world really exist? Can it deliver the lofty ideals that its adherents predict? In 1998, it is not quite clear. Yes, the potential of the Internet is obvious. But its capacity to function as a public good is not. Particularly in the developing world, the promise of a networked society may be more hopeful than real. Uncertainty results from the growing trend toward “privatization” of the Internet. In theory, the Internet is nonrival and nonexcludable. But congestion problems are appearing, and servers are beginning to charge for access. Spar also discusses the Internet's positive and negative externalities. On the positive side, there have been gains in health, education and commerce – and hence growth. On the negative side, it is easier to transmit objectionable material. Internet regulations intended to tackle negative externalities will fail unless they are undertaken in concert among all nations – and even then they will be difficult to implement. The most important item on the policy agenda, however, is to ensure that developing countries obtain adequate physical infrastructure to reap the benefits of the Internet, and that those who can benefit most are not deterred by high prices from using the services.
Peace and Security
Authors: Hamburg David A. , Holl Jane E. , Mendez Ruben P.
Published: October 2003

In the literature of public economics, defense has traditionally been held up as a pure public good in the domestic sphere. But there are problems with this formalistic approach, even more so at the international level. In contrast, peace meets the substantive (i.e., welfare) as well as formal criteria of a public good. The chapter focuses on the political and institutional aspects of peace, and the structures required at the level of the international system. Reviewing the historical record as well as the situation since the end of the Cold War, Mendez contrasts three models of international order: collective security, balance of power and hegemony. He argues that only collective security fully takes into account the public good nature of international peace, and that such a system is the most effective in the long run. International organizations such as the U.N. and regional bodies have key roles to play in such a system.
The Railroad and Civil War Eras (1840–70)
Authors: Geisst Charles R.
Published: October 2003

Railroad financing through the Civil War, 1840–70. The attraction of railroads as the first major infrastructure investment; scandals involving financiers; major panic following dissolution of Bank of the U.S.; development of early investment banks; scandals during Civil War including those surrounding U. S. Grant, Jay Gould, and NYSE; raising bonds during Civil War.
The Age of the Trusts (1880–1910)
Authors: Geisst Charles R.
Published: October 2003

The development of trusts and the popularity of trusts as investments. Introduction of the Sherman Act, the consolidation of industry, merger creating U.S. Steel, Andrew Carnegie & Morgan, Panic of 1894, Panic of 1903, Panic of 1907, Morgan's role in averting panic, and the development of the money trust among New York banks. Dow Jones average begun.
Mergermania (1982–96)
Authors: Geisst Charles R.
Published: October 2003

Market rises after stimulus package from Washington. Mergers trend begins in 1982 with corporate raiding. Stock market rout in 1987 and S&L crisis a year later. Junk bond trend emerges. Michael Milken found guilty and sentenced. Bull market resumes during Clinton years and bubble reaches historic highs on DJIA. Mergers continue unabated. Greenspan becomes Fed chairman.
Vietnam and the Ethics of Disenchantment
Authors: Porterfield Amanda
Published: October 2003

Disillusion with American culture became widespread during the Vietnam War as protesters condemned the immorality of the war and the military industrial establishment that supported it, and supporters of the war condemned the protesters. A sense of moral and spiritual disenchantment accompanied these culture wars, along with widespread criticism of American claims to being a nation chosen by God. In addition to describing the end of “victory culture,” and the dismantling of stereotypical distinctions between good cowboys and bad Indians, this chapter points to the important contributions made to American society by the civil rights movement. This discussion of civil rights focuses on the influence of the school of religious thought known as personalism on Martin Luther King Jr. and its linkages to long‐standing American trends of religious individualism.
“Run the Hazard”
Authors: Weddle Meredith Baldwin
Published: October 2003

Each Quaker, during wartime, had the moral task to determine his own stance in relation to peace principles and to translate belief into action, although it is difficult to identify any particular Quaker from the haphazard records that remain. His decisions were made in a cultural context including the military requirements of his colony and the penalties for noncompliance, social pressures, and his awareness of his effect upon the wider community. Some Quakers were noncombatants as in Rhode Island and in Sandwich, Plymouth Colony. Other Quakers were combatants as in Rhode Island and in Plymouth, where Sandwich, Yarmouth, and Barnstable yield examples of Quaker combatants. Geographical clustering north of Boston suggests the influence of local leadership upon this decision: Hampton and Kittery supplied many Quaker combatants.
“All Things Have Their Beginnings”
Authors: Weddle Meredith Baldwin
Published: October 2003

The Quaker peace testimony, like violence itself, is complex, encompassing many dualisms, such as its extreme individualism while asserting one Truth, the importance of motive as well as behavior, and the tension between private belief and public duties for magistrates (a tension resolved in favor of public duties). It is best described as a pacifist continuum, a line along which both belief and behavior fall, allowing for different parameters and even deep shifts in meaning over time. Thus, while the early Quaker peace testimony focused upon the purity of one's own soul, later Quakers expressed more concern for the victims of violence and for earthly justice. With this shift, the consequences of nonviolent behavior became more important, and spiritually based pacifism came to resemble secular pacifism, more strategic in nature. Quakers did not assume that aggression was necessarily dominant in human nature; rather, they believed that the transforming power of love itself might prevail over the evil within, one person at a time.
Revelation in This World
Authors: Friesen Steven J.
Published: October 2003

Concludes with an interpretation of Revelation. Elisabeth Schüssler Fiorenza summarized how confessing communities tend to interpret Revelation. David Barr and Catherine Keller have suggested the significance of Revelation for western society in general. Friesen argues that Revelation is best understood as a form of religious criticism from within the western tradition, which provides a critique of the western tradition. Revelation opposed imperialism, and provides a challenge to the modern West's understandings of humanity, society, and rationality.
The Highest Original
Authors: Mulder Philip N.
Published: October 2003

Leaders of the evangelical denominations in the early nineteenth century wrote works of history and biography, beginning aggressive campaigns of publication in the midst of their competition. They wrote not only to memorialize and celebrate, using journals and memoirs from the first generation, but also to delineate the boundaries separating Presbyterians, Baptists, and Methodists and to strategically define themselves for the second generation. Struggling to counteract the inroads of competitors and schisms challenging denominational orthodoxy, apologists responded by reinforcing distinctive denominational identities. Missionary Baptists such as historians William Fristoe, Lemuel Burkitt, and Jesse Read defended Baptist associations against attacks from Primitive and anti‐Missionary Baptists, while Methodist itinerant Jesse Lee wrote to refute accusations from James O’Kelly's Republican Methodists. In the struggle over denominational identity and limits, particularity and distinction were the heart of the evangelical awakenings in the South.
Rationality
Authors: Plantinga Alvin
Published: October 2003

Among objections to Christian belief, we can distinguish between de facto objections and de jure objections, i.e., between those that claim that Christian belief is false (de facto objections) and those that claim that Christian belief, whether or not true, is at any rate unjustifiable, or rationally unjustified, or irrational, or not intellectually respectable, or in some other way rationally unacceptable (de jure objections). In this chapter, I ask whether there is a viable de jure objection to Christian belief formulated in terms of rationality, i.e., I ask whether the objection that Christian belief is not rational is a strong one. In order to assess this sort of objection, we must be clear on what is meant by the term “rational,” and so I distinguish several senses of that term: (1) Aristotelian rationality, (2) rationality as proper function, (3) rationality as within or conforming to the deliverances of reason, (4) means–end rationality, (5) deontological rationality, and (6) William Alston's practical rationality. I conclude that there is no viable de jure objection to Christian belief in terms of any of these senses of rationality, with a possible exception of the second – rationality as proper function. In the next chapter (Ch. 5), I begin to explore this remaining possibility and take up the question of the relation between proper function, warrant, and de jure objections to Christian belief.
Warrant and the Freud‐and‐Marx Complaint
Authors: Plantinga Alvin
Published: October 2003

Among objections to Christian belief, we can distinguish between de facto objections and de jure objections, i.e., between those that claim that Christian belief is false (de facto objections) and those that claim that Christian belief, whether or not true, is at any rate unjustifiable, or rationally unjustified, or irrational, or not intellectually respectable, or in some other way rationally unacceptable (de jure objections). In Chs. 3 and 4, I argued (roughly) that no viable de jure objection to Christian belief can be developed in terms of justification or rationality (in most of the senses of that term); in this chapter, I turn to the objections offered by Freud and Marx, objections best understood in terms of warrant. At the heart of the criticism of religious belief due to Freud and Marx is the claim that religious belief is not produced by cognitive faculties that are functioning properly and aimed at truth: according to Freud, religious belief arises from the psychological mechanism of wish fulfillment (a cognitive faculty or process not aimed at truth), while according to Marx, religious belief is produced by cognitive faculties malfunctioning due to a perversion in the social structure. After an initial examination of these objections, I briefly recapitulate the account of warrant I proposed in Warrant: The Current Debate and Warrant and Proper Function (and also take the opportunity to make a correction or supplementation to my account of warrant, a supplementation relating to Gettier problems and cognitive minienvironments). I then point out that the criticisms of Freud and Marx amount to the objection that religious belief lacks warrant; in the next chapter, I evaluate this objection.
Jains and Jainism in Patan
Authors: Cort John E.
Published: October 2003

Gives a historical overview of Jainism in Gujarat, and in particular in the city of Patan, which was the medieval capital of the Caulukya dynasty. For the Jains, the most important king of this dynasty was the twelfth‐century Kumarapala, who was profoundly influenced both in his personal spirituality and in his royal policy by the Jain monk Acarya Hemacandra. The chapter also details the organizational structures of the Jain community. These include the mendicant lineages (gaccha), of which the Tapa Gaccha for several centuries has been dominant in Patan and Gujarat, and the lay congregations (sangha). The chapter concludes with a discussion of Jain castes in Patan.
2 Kings 23:31–25:30 and the Exilic Edition of the DtrH
Authors: Sweeney Marvin A.
Published: October 2003

2 Kings 23:31–25:30 relates the history of Judah from the death of King Josiah in 609 b.c.e. through the destruction of Jerusalem and the Babylonian exile in 587 b.c.e. until the release of King Jehoiachin of Judah from prison. Scholars have consistently pointed to a marked changed in the formulation of the regnal formulas of the Kings of Judah during this period, which indicates that these narratives were written as a supplement to the history of Israel and Judah that originally concluded with the reign of Josiah. An examination of the texts and arguments relevant to this discussion supports the view that 2 Kings 23:31–25:30 were written as a supplement to an earlier Josianic edition of the DtrH.
The Regnal Evaluation of Hezekiah in 2 Kings 18–20
Authors: Sweeney Marvin A.
Published: October 2003

Scholarly discussion of the regnal account of King Hezekiah in 2 Kings 18–20 points to Josianic interests in the presentation of Hezekiah as a righteous monarch. A number of scholars also argue for a Hezekian edition of the DtrH, insofar as Hezekiah appears to bring an end to the use of “high places” for illegitimate worship in Israel. An examination of these chapters indicates support for the contention of an early Hezekian edition of the DtrH, but shows that the narratives have been reworked for use in both the Josianic and Exilic editions of the DtrH to present the righteous Hezekiah as a partially flawed character, who anticipates Josiah and ultimately the Babylonian exile.
Joshua
Authors: Sweeney Marvin A.
Published: October 2003

Past scholarship has emphasized the theological character of the book of Joshua, insofar as its historical presentation of Joshua's complete conquest of the land of Israel stands in tension with archeological research and the claims of other biblical traditions. Richard Nelson's studies of Joshua have been particularly important because they point to an interest in presenting Joshua as a figure who anticipates Josiah in driving out the idolatrous Canaanites and uniting the entire land. An analysis of the book of Joshua indicates that it is heavily influenced by the interests of the Josianic edition of the DtrH, and presents Joshua's conquest of the land as the model for Josiah's reign.
Conclusion to Part I
Authors: Sweeney Marvin A.
Published: October 2003

This chapter summarizes the results of the study of the Deuteronomistic History in Part I. Analysis of the Deuteronomistic History indicates at least three levels of composition: an eighth century b.c.e. Hezekian edition of the work that was designed to portray righteous Davidic rule over the rebellious northern tribes; a seventh century b.c.e. Josianic edition of the work that was designed to support Josiah's reform by portraying him as the ideal monarch of the entire Davidic line; and a sixth‐century Exilic edition of the work that was designed to explain the Babylonian exile.
Micah
Authors: Sweeney Marvin A.
Published: October 2003

Analysis of the book of Micah tends to emphasize the reconstruction of Micah's authentic eighth‐century oracles and the exilic or postexilic redaction of the book. An analysis of the present form of the book of Micah indicates that it is formulated as a prophetic announcement of Zion's exaltation in keeping with Josiah's program to centralize worship and political rule in Jerusalem. Redaction‐critical analysis of Micah indicates relatively little influence of exilic or postexilic redaction.
Frege, Lotze, and the Continental Roots of Early Analytic Philosophy
Authors: Gabriel Gottfried
Published: October 2003

In recent years, it has been acknowledged increasingly that the relationship between analytic and continental philosophy is one of complementarity rather than opposition, as previously often assumed. In this essay I will argue that, in fact, early analytic philosophy has its roots in the tradition of continental philosophy. The essay will focus on Hermann Lotze's influence on Frege and on Frege's relationship to the Neo‐Kantians Otto Liebmann and Wilhelm Windelband. It will provide new evidence for the claim that Frege's philosophy should be seen as belonging to the tradition of Neo‐Kantianism and, along the way, exhibit the continental roots of Frege's context principle.
The Method of the Tractatus
Authors: Conant James
Published: October 2003

Two standard readings of Wittgenstein's Tractatus have shaped the ways in which contemporary philosophers think about nonsense. These readings might be termed the “positivist reading” and the “ineffability reading”, respectively. In this paper, I argue (1) that these two mutually opposed readings of the Tractatus presuppose a common conception of nonsense, one which the Tractatus itself sought to undermine; (2) that the sources of Wittgenstein's own conception are to be found in the work of Frege; (3) that, once we trace this conception back to its sources, we will be in a better position to see what sort of criticism (of Frege and others) the Tractatus seeks to advance; and (4) that, once we see this, we will be in a better position to understand the relation between Wittgenstein's early and later work.
Life, Intellectual Milieu, and Works
Authors: Marenbon John
Published: October 2003

Examines Boethius's life in Italy at the time of Theoderic the Ostrogoth. It presents his background and intellectual milieu, along with the four main traditions on which he draws: Greek Neoplatonism, Latin philosophical writing, Greek Christian literature and the Latin church fathers. In addition, the chapter briefly discusses Boethius’ treatises on Music and Arithmetic.
The Human Animal
Authors: Olson Eric T.
Published: October 2003

This book argues that our identity over time involves no psychological facts. Psychological accounts of personal identity lead to grave metaphysical problems, and the arguments for them are inconclusive. The book argues that we are animals, and thus have the purely biological identity conditions of animals.
Ought to Do
Authors: Horty John F.
Published: October 2003

An analogy is developed between action in an indeterministic setting and choice under uncertainty, as it is studied in decision theory. Various dominance relations among actions are explored, and used both to provide a semantic account of what agents ought to do and to formulate a notion of dominance act utilitarianism. The ideas are related to problems involving independence, conditionals, and sure‐thing reasoning.
Spirituality as Rationality
Authors: Solomon Robert C.
Published: October 2003

Spirituality also involves rationality, and spirituality is or can be rational, thoughtful, and in tune with modern science. But rationality has been perverted in modern thinking as “smart selfishness,” knowing the most efficient means to the ends of self‐interest. Spirituality is ultimately the rationality of the emotions.
Facing Up to Tragedy
Authors: Solomon Robert C.
Published: October 2003

The concept of the tragic sense of life has dropped out of the contemporary sensibility, but tragedy, of course, continues. We deny tragedy by blaming, often the victim. The problem is traced back to Saint Augustine's “Problem of Evil,” which challenges the goodness and power of God in the face of apparently meaningless human suffering. The search for meaning is the ultimate problem of tragedy.
The Divine Family
Authors: Smith Mark S.
Published: October 2003

Working with the study of Ugaritic society offered by }{\charscalex68 J}{\fs26\charscalex68 .}{ D. Schloen, this chapter lays out the correspondence between the four tiers of the pantheon examined in the previous chapter and the four levels of the family household in Ugaritic society. This correspondence and the widespread attestation of familial terminology for the pantheon would point to the patrimonial household as the fundamental image that provided a conceptual unity for the wide variety of divinities and their multiple relations (the divine family). The different sections of the chapter look at the four tiers of the divine household, the royal patriarchal household as a model for the pantheon, the astral background of El’s family in Ugaritic and Israelite literature and Baal’s outsider status.
Monotheism in Isaiah 40–55
Authors: Smith Mark S.
Published: October 2003

This last chapter offers a study of the monotheistic rhetoric in what is considered the most prominent evidence of this language, namely Isaiah 40–55. The language of monotheism in this section of the Bible particularly illustrates that monotheism is hardly a religious stage at this point, but rather a rhetorical strategy designed to persuade its audience of the reality of Yahweh’s absolute power in a world where a foreign empire holds sway over Judah. The different sections of the chapter look at the polemical context of Isaiah 40–55, the outsider context (polemic), insider referentiality and Isaiah 44, and reading this text for monotheism.
Wielding Symbols of Authority and Transmission
Authors: Heine Steven
Published: October 2003

These cases illustrate how Zen masters wield or wear symbols of charisma and authority, including sticks, staffs, and fly whisks, to which are often ascribed miraculous powers. Furthermore, it treats the ritual significance of important symbols used in monastic ceremonies and rites, such as robes, fans, bells, screens, icons, and portraits. The symbols are crucial ways of showing the powers of Zen meditation over the skills of rival forces and figures.
Introduction
Authors: Glancy Jennifer A.
Published: October 2003

An understanding of the institution of slavery in the period in which Christianity emerged is necessary for comprehending both the rhetoric of slavery in Christian writings and the realities of slavery in Christian communities. Egyptian papyri – including personal letters, census returns, household accounts, wills, legal petitions, and fugitive slave notices – document details of slaveholding society in one province of the Empire. Literary works and Roman law codes offer insights into the function and ideology of slavery. Jewish texts and the writings of Stoic and Cynic philosophers also provide evidence related to both the practices of and attitudes toward slavery. Most ancient writings accord priority to the perspectives of slaveholders rather than of slaves.
Bodies and Souls
Authors: Glancy Jennifer A.
Published: October 2003

Sōma, the Greek word for body, is a synonym for slave. Servile status affected a person's experience of being female or male, especially as slaves, generally considered to be without honor, were their owners’ sexual property. Early Christian authors shared with Stoic philosophers a tendency to minimize the significance of physical slavery, emphasizing instead the dangers of spiritual slavery; however, even as they warned readers about spiritual slavery, writers invoked the corporal dimensions of slavery, i.e., the association between slaves and bodies. The Discourses of the freedman philosopher Epictetus and Paul's letter to the Galatians illustrate this simultaneous dismissal of the liabilities of physical slavery and reliance on the somatic metaphor to express the risks of spiritual slavery.
Andhra's Age of Inscriptions, 1000–1650
Authors: Talbot Cynthia
Published: October 2003

The distributions of all stone inscriptions from Andhra Pradesh dating from a.d. 1000–1650 are analyzed in order to uncover the historical processes underlying their production. The largest numbers of inscriptions were issued during the periods of greatest political unity, under the Kakatiya and Vijayanagara states of the thirteenth and sixteenth centuries. Inscriptional production followed the frontier of agrarian settlement as it moved outward from the most favorable ecological zone along the coast, to the northern uplands (Telangana), and finally into the dry southern territory (Rayalasima). Political power similarly shifted to the interior where Telugu increasingly displaced Kannada and Tamil as the language of inscriptions. The basic contours of the modern Telugu linguistic region were thus established, along with the beginnings of a Telugu cultural identity.
The Kakatiyas in Telugu Historical Memory
Authors: Talbot Cynthia
Published: October 2003

After the fall of the Kakatiya capital, Warangal, to an army of the Delhi Sultanate in 1323, the Andhra region was not politically unified again until modern times. The local chiefs who flourished in subsequent centuries utilized the historical memory of the Kakatiya dynasty as a means of enhancing their own legitimacy. Although the historical traditions of the Kakatiyas were most persistent in Warangal, they were transmitted throughout South India by Telugu nayakas, or warriors of Andhra origin, as they migrated elsewhere in the military service of the expanding Vijayanagara empire. Memories of the Kakatiyas eventually reached down to the village level, as reflected in the traditional accounts collected by Colin Mackenzie in the early nineteenth century. Because later generations associated the Kakatiyas with the origins of a distinctive Telugu society dominated by local warriors, the Kakatiyas became an important focal point for the emergence of a Telugu identity.
Moral Epistemology
Authors: Bloomfield Paul
Published: October 2003

The epistemology of medical practice is investigated and the notion of a skill is found to be central to learning about health. This is followed by a discussion of skills, based on the Greek understanding of a skill, as well as the Greek understanding of moral virtue as a skill. Virtue theory, deontology, and consequentialism are articulated by the structure of the epistemology. The argument from disagreement against moral realism is discussed and refuted. Finally, Aristotle's arguments against virtues as skills receive an extended discussion, and responses to them are given.
Moral Practicality
Authors: Bloomfield Paul
Published: October 2003

It is absurd to be a motivational internalist about the property of health; there is no magnetism or queerness in tofu despite it being healthy, and the same tack should be taken with regard to the property of moral goodness. Intuitions behind internalism are found to be confused, and problems are discussed with regard to Hume and Williams on the one hand and Kant, Nagel, and Korsgaard on the other. Externalism is defended: each of us is not as responsive to goodness as we might be, and it is contingent whether or not we motivationally respond to what we recognize is good.
You Have Heard . . . But I Say to You . . .
Authors: Wierzbicka Anna
Published: October 2003

This chapter is devoted to the great antitheses of the “Sermon on the Mount” and tries to identify, in simple words, the meaning of some of Jesus’ key sayings, including “whoever is angry with his brother. . . ,” “whoever divorces his wife. . .,” “whoever looks at a woman to lust for her,” “let your yes be yes, and your no, no,” “turn the other cheek,” and “love your enemies.” By relying exclusively on simple and universal human concepts, it manages to identify Jesus’ teaching in all these areas more clearly and unambiguously than do commentaries relying on complex and culturally shaped concepts like “coveting,” “lust,” “aggression,” “violence,” “nonviolence,” “resistance,” “retaliation” or “submission.” For example, the chapter shows how Jesus’ injunction to “turn the other cheek” is compatible with self‐defense or defense of other people. It also shows how Jesus’ injunctions differed from that of the stoics and the cynics, with which it has often been confused in recent scholarly literature, and it brings into sharper focus the originality of Jesus’ ethical teaching.
The Eleatic Principle
Authors: Colyvan Mark
Published: October 2003

Quinean naturalism is defended over an influential version of naturalism that invokes a causal test – the so‐called Eleatic Principle. The main justifications for the Eleatic Principle are considered, and in each case these justifications are found wanting. Important to this task is the demonstration of the important role that noncausal explanation plays in science.
Indo‐European Comparative Linguistics
Authors: Bryant Edwin
Published: October 2003

The dethronement is traced of Sanskrit from its initial position as the original proto-language of all the Indo-Europeans in the opinion of the early linguists to its ongoing diminishing status as a secondary language containing a number of linguistic features that are considered to be more recent than those of other Indo-European cognate languages. The chapter has two main sections. The first looks at the law of the palatals (the primary linguistic formula arrived at by the comparative method that shattered Sanskrit’s pre-eminent status) and the discovery of the laryngeals in Hittite (based on an examination of Hittite documents in Anatolia). The second discusses linguistic objections from India (mainly from Satya Swarup Misra).
The Antinomian Moment
Authors: Breen Louise A.
Published: October 2003

Analyzes the antinomian controversy of the late 1630s with an eye toward explaining why distinct social constituencies aligned themselves as they did. It examines the wide range of beliefs and people that Massachusetts authorities forced under the “antinomian” umbrella, and analyzes the roles played by individuals on both sides, including John Wheelwright, Israel Stoughton, Thomas Savage, Edward Hutchinson, Edward Gibbons, Thomas Lechford, Thomas Shepard, and John Winthrop. It argues that religious orthodoxy in Massachusetts functioned to affirm the local colonial identity, to privilege the public sphere over the private, and to draw people together toward communal goals in a shared geographic space.
Cosmopolitan Puritans in a Provincial Colony
Authors: Breen Louise A.
Published: October 2003

Shows how the broad transatlantic interests of certain leading men in Massachusetts, especially John Leverett, John Humphrey, Edward Gibbons, Robert Sedgwick, and Nehemiah Bourne, clashed with the emerging New England Way. In addition to questioning the wisdom of the evolving religious and social orthodoxy, these men involved themselves in schemes with which orthodox magistrates were ill at ease. For example, they participated in the Protector's Western Design, intervened in the struggle between two rival leaders in New France, were involved in various episodes of privateering, and became entangled in schemes to overthrow the government of New Netherland. These exploits were suspect because they were intended not solely to protect the Bay Colony but rather to enhance individual fortunes and reputations for valor, as well as to advance the goals of empire.
Humble Apologetics
Authors: Stackhouse John G.
Published: October 2003

Presents a conception of apologetics appropriate for the contemporary cultural context. This conception avoids the destructive and self‐defeating problems of dogmatism and triumphalism, all‐too‐typical of most apologetics. Part I locates apologetics within the context of contemporary culture, discussing the most salient challenges to apologetical conversation in contemporary North American culture: pluralism, postmodernity, the problem of plausibility, and consumerism. Part II moves from analysis of the cultural context of apologetical conversation to a theological and epistemological exploration of the definition of apologetics. It establishes that a proper understanding and practice of apologetics will be located within the context of God's overarching mission of conversion and will also recognize its own limitations in light of several basic principles of epistemology guiding all decision making. This section defines apologetics as including anything that commends the truth, beauty, and goodness of Christianity, thereby rendering it more plausible. Several modes and objectives of apologetics are defined and apologetics itself is defended as a worthy engagement for Christians. In Part III, apologetics is located within the context of basic principles of communication, patterned after the ministry of Jesus Christ. A variety of audience‐specific approaches to apologetics are defined and their usefulness is assessed in light of these principles. Practical applications are then drawn from these principles. The book concludes that apologetics must be reconceived as humble, i.e., as a defense of the faith that lovingly offers our neighbors what we think we know of the gospel of Jesus Christ, with the hope that God will bring others to encounter Jesus – as only he can.
Postmodernity and Postmodernism(s)
Authors: Stackhouse John G.
Published: October 2003

Investigates the meaning and significance of postmodernity as the most recent cultural situation to arise within North America's pluralistic culture. It defines postmodernity as the condition of lost confidence in the modern project's ability to discover the truth and to reshape the world in light of that discovery. Instead, it recognizes that all human perception and thought is necessarily perspectival or subjective – from somewhere and by someone. Postmodernism is distinguished as the collective array of responses to postmodernity that accept its view of things and then attempt to construct a view of the world, and perhaps an entire way of life, on that basis. The multiculturalism of North American culture further exacerbates the situation of pluralism and postmodernity. The discussion of pluralism and postmodernity concludes by arguing that the present situation is distinct from former conditions in the scope and amount of plurality, the pace of change, the ubiquity of doubt, and finally, consumerism.