bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Democratic Advantage by the Numbers
Authors: Kroenig Matthew 
Published: March 2020

Abstract
This chapter examines quantitative evidence for a link between a state’s domestic political institutions and its power in the international system. Using standard international relations datasets, it finds significant support for the democratic advantage idea. It is notable how often democracies appear at or near the top of global power rankings. And this is even more remarkable when one considers how historically rare this form of government has been. This chapter finds that, on average, democracies possess more power than autocracies. It reveals that they are more likely to find themselves among the major powers and at the very top of the global distribution of power. Finally, it also demonstrates that, when comparing democratic and autocratic competitors from a common baseline and watching their power trajectories unfold over time, the trend-lines favor democracies. The chapter concludes with a discussion of the research design for the case studies to follow.
The People’s Republic of China
Authors: Kroenig Matthew 
Published: March 2020

Abstract
This chapter analyzes the rise of China and the threat it poses to the United States and its allies. Some argue that we must begin to come to grips with what life will be like “when China rules the world.” Others maintain that the rise of China and decline of the United States could result in World War III. Fortunately, these predictions are much too dire. This chapter argues that a China led by the Chinese Communist Party (CCP) is unlikely become the world’s leading state. Its autocratic model is not well suited to building a world-beating, innovation economy, to winning friends and allies around the world; or to constructing a lethal military force with global power-projection capabilities. China has a storied past, and it will likely always remain a great power, but it is unlikely to overtake the United States as the world’s leading state any time soon.
Introduction
Authors: Foxen Anya P. 
Published: March 2020

Abstract
This introduction presents the argument and general parameters of the subsequent chapters. It argues that modern postural yoga as practiced in popularized contexts (such as gyms and corporate studios) is only tangentially related to premodern Indian yogic traditions. Broadly, it makes the case that the dynamics of cross-cultural translation necessitate that we examine both the original and host context of the concept or practice in question. It then outlines the main areas that must be considered in framing such an argument, specifically the difficulty of defining yoga, the historical role of Orientalism, the definition of “harmonialism,” and the issues surrounding gender, race, class, and white supremacy.
Pneumatic Dancing Girls
Authors: Foxen Anya P. 
Published: March 2020

Abstract
Chapter 4 examines American Delsarteism as a form of harmonialism, positioning it between harmonial breath and movement practices being advocated within the broader New Thought movement and the development of modern dance. It focuses on the work of Genevieve Stebbins, whose use of esotericism closely connects her to prominent proponents of New Thought such as Warren Felt Evans, but whose influence on women such as Isadora Duncan and Ruth St. Denis makes her something of a grandmother of modern dance. It then traces the innovations within American Delsarteism exemplified by Stebbins into Duncan’s work, which exhibits a strong esotericist influence and a harmonial subcurrent. In this context, it points out the lack of Asian content in these formulations as they culminate in Duncan’s strong Hellenic neoclassicism. Finally, it positions St. Denis as a contrast to Duncan’s Hellenism by focusing on her engagement with a resurgent and popularly explosive Orientalism.
Epilogue
Authors: Foxen Anya P. 
Published: March 2020

Abstract
This short epilogue returns, in broad strokes, to some of the issues explored in the preceding chapters, specifically definition, identity, origins, ideological imperialism, and colonial appropriation. It takes up the issues inherent in treating influence as a mechanical process that represents an objective, accurate, and wholesale transfer of knowledge. It also grapples with the unavoidable issues of personal identity that characterize our engagement, both as scholars and as practitioners, in dealing with culturally complex, situated, and diffuse concepts and practices. Finally, it argues that we should take practices like popular yoga seriously, even as we acknowledge and critique their problematic histories and equally problematic contemporary dynamics.
On the Waterfront
Authors: Zukin Sharon 
Published: March 2020

Abstract
The transformation of industrial ruins on the Brooklyn waterfront into New York’s newest tech district shows how urban spaces come to embody fictional narratives of economic growth shared by venture capitalists, economic development officials, university presidents, and real estate developers: the people who form a city’s “growth machine.” Both real and hyped, the building of the innovation complex on the waterfront results from an ingenious use of public money to leverage private investment, investors’ self-interested desire to shield capital gains or procure US visas, and sheer speculation in tech-led growth. Among notable projects in this de facto innovation district, the chapter examines the Brooklyn Navy Yard and the Brooklyn Tech Triangle. Interviews with major participants in the development process are combined with descriptions of specific sites and analysis of the rise of the “innovation district” model in urban economic redevelopment after 2010.
“The Address of Innovation”
Authors: Zukin Sharon 
Published: March 2020

Abstract
This chapter shows that “innovation” is basically a political category that brings the most benefit to investors, corporate executives, and real estate developers who control the supply of land and circulation of financial capital. Highlighting tech’s corporate power over cities, we see Amazon’s plan to open a second headquarters in Long Island City, New York, defeated by public protest against government subsidies to tech titans. The chapter also examines the jobs that are created by the growth of the tech industry, the effects of capital gains of highly successful tech founders on urban housing markets, and the ideological effects of the “post-political” crisis management sponsored by the World Economic Forum, including a brief comparison with the innovation complex in China.
The Objection of David Hume and the Project of Enlightenment
Authors: Anderson Abraham 
Published: March 2020

Abstract
Chapter 1 places Kant’s declaration about his debt to Hume against the background of the Preface to the Prolegomena as a whole. It argues that Kant sees Hume’s attack on metaphysics as a contribution to Enlightenment. Kant praises Hume by opposing his critics, like Beattie, whose invocation of common sense against Hume Kant associates with the Inquisition’s enforcement of orthodoxy via “chisel and hammer.” We must read Kant’s defense of Hume, the Preface argues, against the background of the scandal produced by Hume’s Dialogues. Kant’s evocation of Horace links the Preface with Kant’s “What Is Enlightenment?” and its motto sapere aude. It must be read alongside Hume’s attack on priestcraft in the Enquiry and in “Of the Rise and Progress of the Arts and Sciences.”
Afterword
Authors: Anderson Abraham 
Published: March 2020

Abstract
The proposal that Hume woke Kant by challenging the principle of sufficient reason lets us understand why Kant saw Hume as an opponent of speculative theodicy, since speculative theodicy was grounded in that principle. It thereby also allows us to understand Kant’s turn to Rousseau, who “saved Providence,” and the turn from speculative to practical metaphysics that characterizes Kant’s critical philosophy. The difficulty people have had in understanding Kant’s account of how Hume roused him has to do with the fact that they wish to avoid his transcendental idealism, since that account implies that Hume woke him by putting him on the path to transcendental idealism. To understand the Critique, we must understand it as the “execution” of Hume’s problem understood as the problem of metaphysics.
C. S. Lewis and the Christian Worldview
Authors: Peterson Michael L. 
Published: March 2020

Abstract
C. S. Lewis is one of the most influential and beloved Christian writers of the past century, and interest in him grows as books about his fantasy, fiction, and biography continue to appear. Although Lewis’s personal journey was a deeply philosophical search for the most adequate worldview, the few extant books about his Christian philosophy focus on specific topics rather than his worldview as a whole. In this book, Michael Peterson develops a comprehensive, coherent framework for understanding Lewis’s Christian worldview—from his arguments from reason, morality, and desire to his ideas about Incarnation, Trinity, and Atonement. All worldviews address fundamental questions about reality, knowledge, human nature, morality, and meaning. Peterson therefore examines Lewis’s Christian approach to these same questions in interaction with other worldviews. Accenting that the intellectual strength and existential relevance of Lewis’s works rest on his philosophical acumen as well as his Christian orthodoxy—which he famously called “mere Christianity”—Peterson skillfully shows how Lewis’s Christian thought engages a variety of important issues raised by believers and nonbelievers alike, including: the problem of evil and suffering, the problem of religious diversity, the problem of meaning, the relation of prayer and providence, the relation of science and religion, and the nature of humanity. Just as Lewis was gifted in communicating philosophical ideas and arguments in an accessible style, Peterson has artfully crafted a major contribution to Lewis scholarship which will interest specialists and benefit the general reader.
Introduction
Authors: Peterson Michael L. 
Published: March 2020

Abstract
The Introduction establishes the importance of Lewis, particularly the fact that his life journey was driven by the quest for the most adequate philosophical worldview. The criterion of adequacy pertained not only to the intellectual strength but also to the existential liveability of each worldview he considered—from atheistic materialism, through various forms of idealism and pantheism, to theism and ultimately Christian theism. The Introduction prepares the reader to see that Lewis’s perspective involved his own biographical details and intellectual predilections but also that it was a wide, expansive conduit for classical ecumenical orthodoxy—which he famously called “mere Christianity.” The Introduction particularly explains that most of the existing books about Lewis are either about his “biography” or his “literature” and that books about his “philosophy” are topical and do not offer a comprehensive treatment of his worldview—a point that uniquely positions this book among the scholarly works on Lewis.
Lewis’s Intellectual Framework
Authors: Peterson Michael L. 
Published: March 2020

Abstract
Chapter 1 defines a worldview as a unified, coherent understanding of reality and includes the image of an “intellectual framework” for interpreting the key phenomena of life and the world. The chapter then unfolds to explain that Lewis’s approach to worldview thinking was shaped by a handful of key factors—such as his philosophical training, academic background, and literary skill—which he masterfully put into the service of crafting an adequate worldview, a process that eventually focused on classical orthodox Christianity. One important emphasis is that Lewis’s Christian worldview cannot be reduced to Lewis’s own creation but is rather his way of packaging a transcending and enduring point of view—that is, the philosophia perennis. Lewis’s attraction to Platonism and Neoplatonism in connection to Christianity is also critically engaged. The unfolding discussion further reflects on Lewis’s sense of being sought by a God who seeks relationship, which set the stage for his “reluctant conversion.” After becoming a Christian, the culmination of a twenty-year intellectual search, Lewis felt that his greatest contribution and source of fulfillment—indeed, his calling—would be writing and addressing the key issues of his day as well as enduring philosophical, theological, and humanistic topics.
Worldview Engagement
Authors: Peterson Michael L. 
Published: March 2020

Abstract
This chapter presents the idea of a “worldview” as a comprehensive explanation of the important phenomena of life and the world—such as mind, morality, and personhood—and it is expanded into a discussion of various major historical worldviews. There are alternative explanations of reality—actually, different worldviews competing in the intellectual marketplace of ideas. Given his early loss of faith, Lewis embarked on a journey, both philosophical and personal, to find the most adequate worldview—beginning with atheistic materialism, moving through various forms of idealism (sometimes lapsing into pantheism and cosmic dualism), and then coming to basic theism (belief in an omnipotent and moral creator), before accepting Christianity. The intellectual part of his journey was marked by key books and close friends who helped Lewis along the way. The personal part of the journey was characterized by Lewis’s deep need to find an explanation for his longing for joy and meaning, which he found in Christian faith.
Joy and the Meaning of Life
Authors: Peterson Michael L. 
Published: March 2020

Abstract
Much of Lewis’s prolonged process of sorting through worldviews stemmed from his discovery about each worldview he held: that it was not liveable, could not be put into practice, and did not explain his deep need for joy, meaning, and fulfilment—which the book labels “transcendent desire.” As Lewis progressed through several worldviews, holding and then relinquishing each one in turn, he moved closer to what he later called the Source of Joy, namely, God. Reminiscent of Augustine’s theme of the “restless heart,” which projects the human telos/end/purpose as relationship with God, Lewis pursued Joy as his primary goal. The question of whether Lewis’s conversion was essentially personal and existential, or whether it contained a reasoned argument, or both, is discussed around the topic of an “argument from joy.” The chapter also seeks to reconcile the “argued dialectic” and the “lived dialectic” of Lewis’s search leading to Christian conversion. Essentially, he reasoned to the truth of theism and became a theist without quite seeing that the theistic God is the Christian God in whom infinite Joy, Love, and Peace reside.
Mind, Miracle, and Nature
Authors: Peterson Michael L. 
Published: March 2020

Abstract
Lewis as a theist (and Christian theist) was the sworn opponent of philosophical naturalism and materialism as worldviews. In his book Miracles, Lewis launches a philosophical attack on naturalism in a special way: he attacks its assumption that physical or material nature is all there is and runs by unbroken laws. He uses the technical Humean definition that a “miracle” would then be a “violation of the laws of nature” and goes on to show that rational thought (which must be free to decide on truth and not determined by physical processes to believe what it believes) is technically a miracle. Probably Lewis’s most important contribution to the field of philosophy is what we call his “argument from reason,” which maintains that naturalism cannot explain the logical reasoning process and that the very existence of this process strongly points to theism. We discuss the Lewis-Anscombe debate over the relation of naturalism and human reason, which spurred Lewis to revise his earlier argument. Prior to this debate, Lewis charged naturalists with committing a self-contradiction by claiming to hold his or her position by reasoning because naturalism implies that all events (including thoughts) are determined by law rather than freedom to discern logic. The Anscombe encounter led Lewis to say instead that there is a “cardinal difficulty,” which the naturalist cannot overcome.
Moral Law and the Structure of Personal Reality
Authors: Peterson Michael L. 
Published: March 2020

Abstract
Completing Lewis’s famous triad of arguments for theism (along with the argument from joy and the argument from reason) is the “argument from morality,” which begins Mere Christianity and appears elsewhere in Lewis’s writings. Lewis takes the important evidence of moral consciousness and moral judgments that pervade the human race as evidence for a moral theistic being, God. That is, theism philosophically explains the existence of morality better than competing worldviews explain it. Furthermore, Lewis (in implicit Aristotelian fashion) links being moral to the meaning and telos of our humanity. He also shows that the fundamental principles of morality—the “Tao,” as he calls it for his purposes—are universal and objective, while their expression varies across cultures and traditions. This entails that there is essential agreement on values across cultures—say, on the value of life, truth-telling and lying, and so forth. These moral values are not created subjectively or culturally; instead they are reflections of a perfect universal morality to which we simply feel ourselves to be related.
The Social God and the Relational Creation
Authors: Peterson Michael L. 
Published: March 2020

Abstract
Although Lewis’s emphasis on the Incarnation is well known, his emphasis on the doctrine of the Trinity is less well known because it is less concrete, more subtle, and expressed in his creative imagery. The theme of God as “the Great Dance”—borrowed from Gregory of Nazianzus—is communicated through an image of dynamism and movement rather than a static, inert object. To imagine the Trinitarian God as the Great Dance is to say that the inner life of God is social and relational, seeking to draw the rest of creation into that Dance which has been going on in God forever. The idea of the social Trinity is a backdrop for seeing human redemption not so much in juridical and legal terms but in terms of the Self-Giving, Self-Living Life at the heart of reality seeking to live and grow in our lives. How, then, could those who participate in that Life of unending beatitude not experience and reflect joy, love, and peace?
Pain, Suffering, and Death
Authors: Peterson Michael L. 
Published: March 2020

Abstract
Lewis’s affirmation of Christian theism—based on its greater explanatory power in regard to the phenomena of rational thought, morality, and the existential need for joy and meaning—faces its toughest test in the problem of evil and suffering. This chapter reviews Lewis’s general philosophical responses to the problem of pain and suffering, noting their insights and critiquing their inadequacies, and placing his work in the larger context of contemporary philosophical discussions of the problem of evil. Interestingly, when Lewis met and fell in love with Joy Gresham, he experienced personally those pangs of pain and loss that he had previously dealt with only theoretically. Joy’s suffering and death by cancer caused Lewis to question his old answers and even to question God. He journals the troubled thoughts and feelings of his grief in a frank and honest way that gives permission to all who grieve to express their feelings and not be intimidated by supposedly proper answers. His “grief observed” ultimately works through to an even stronger faith than his original faith in which joy did not encounter suffering, concluding that suffering cannot be erased but can actually be subsumed by joy. An item of particular interest is the Lewis–Van Osdall correspondence (recently discovered, never before published) in which Lewis identifies with Van Osdall’s loss of his only son in a fatal car crash.
Salvation and Persons Outside the Faith
Authors: Peterson Michael L. 
Published: March 2020

Abstract
Besides the problem of suffering and evil, and the problem of scientism, Lewis knew that the problem of religious diversity is another seemingly negative factor in the formulation of a coherent Christian worldview. Simply stated, the problem concerns how an omnipotent, wholly good God could have created a world in which many different religions arise and vie for the allegiance of countless millions of people. Is it rational to think that only one of these religions is completely true? It is fascinating how Lewis navigated this issue. Rejecting his early belief that all religions are myths in the sense of being falsehoods, deceptions, and frauds, Lewis explains that all religions are expressions of the God-implanted search for the divine. In fact, the pervasive pattern of the repetitively dying-and-rising god (annually in ahistorical fertility religions) becomes a kind of foreshadowing of the singular event of Jesus as the God-man dying in the midst of human history. Lewis’s analysis of salvation in light of world religions is based on the implicit argument that God’s perfect wisdom, justice, and love are fulfilled in God’s ability to discern and judge each person’s heart, desire, and life trajectory, regardless of mistaken beliefs about God himself.
Prayer and Providence
Authors: Peterson Michael L. 
Published: March 2020

Abstract
The nature and role of prayer in Christian life have long been items of discussion, and (like the problem of pain and suffering) they admit no easy, formulaic answers. This chapter engages Lewis’s extensive writings on prayer in general as well as the different aspects of prayer, such as praise and confession. With characteristic frankness, Lewis also tackles the difficult problem of petitionary prayer—including the perplexity created by two New Testament models of prayer—petitions on the condition that they are God’s will and petitions in faith that they will be granted. Acknowledging that he does not have the faith that assures an answer (and observing that almost no Christians really seem to have that kind of faith either), Lewis says that the Christian must engage in the first type of prayer. Lewis also discusses the role of prayer in a relational universe in which a relational God seeks relationship with us—partly to make the point that prayer is not just petition and partly to make the point that relationship with God in prayer helps transform us. Another topic regarding Lewis and prayer is the nature of divine providence if God is timeless and knows timelessly what needs to occur—why pray?
Epilogue
Authors: Peterson Michael L. 
Published: March 2020

Abstract
The Epilogue reflects on Lewis’s influence since his death and confidently predicts that his appeal and importance will remain strong in the third millennium. Readers are attracted to Lewis’s writings because of his literary gifts, winsome personality, and fascinating life story, but his positive, inviting presentation of Christian orthodoxy, in ever so many venues, is very much a part of the attraction as well. Classical orthodoxy was at the heart of Lewis’s understanding of the Christian worldview, which he considered to be the philosophia perennis, the perennial philosophy. For Lewis, this philosophical framework both explains the major phenomena of life and the world and answers the tough questions posed to it. In presenting the Christian worldview, Lewis particularly accents the orthodox doctrines of Trinity and Incarnation, giving them a significance beyond mere perfunctory assent. What is more, Lewis’s long search for truth, spanning two decades of his life, prepared him extremely well for critiquing other worldviews and explaining the credibility of the Christian worldview. Clearly, his ability to articulate the existential side of his search provides a point of personal contact with readers.