bluuebunny/crossref_metadata_2025_split huggingface dataset:
Hegel in Analysis: Slavoj Zizek's Lacanian Dialectics
Authors: Dews Peter 
Published: August 2016

In the following paper I shall be developing a critical discussion of the contemporary interpretation of Hegel proposed by a Yugoslavian, and more specifically Slovenian, philosopher named Slavoj Zizek, whose principal theoretical allegiance is to the thought of the French psychoanalyst Jacques Lacan. The very existence of this body of work raises many intriguing questions about the theoretical, cultural, and political context from which it has arisen. Why, for example, should the notoriously obscure and difficult thought of a Parisian psychoanalyst be of such interest not just to Zizek, but indeed to a whole circle of Slovenian intellectuals? Furthermore, why should a Lacanian approach be considered the most promising way to unlock the ‘secret of Hegel’? And why should Zizek and his fellow thinkers insist on the convergence of the thought of Hegel and Lacan, even in defiance of many of Lacan's own pronouncements on the matter?In a sense, the answer to the first of these questions already provides the answers to the other two. It is necessary to bear in mind that, for the most part, Yugoslavian philosophical life since the Revolution has been dominated not by the creaking orthodoxies of Soviet-style dialectical materialism, but by the far more plausible and congenial positions of what has come to be known as the Praxis School. The Marxism of the Praxis School, whose tradition still lives on, in the form of the journal Praxis International, is much closer, indeed can be seen as part of the philosophical current known in the other half of Europe as ‘Western Marxism’.
Naturalized Historicism and Hegelian Ethics
Authors: Pinkard Terry 
Published: August 2016

Allen Wood's treatment of Hegel's ethics is one of the deeper, more informed and thorough treatments of the subject to come along in any language. Wood treats Hegel as offering something like an ethical theory in the sense in which ethical theory is done in contemporary Anglo-American philosophy. Different themes - happiness, freedom, self-actualization - are treated in terms of how they fit into Hegel's own view and how they compare with alternative accounts (particularly, Kantian and utilitarian accounts). The usual treatment of Hegel's thought is almost always the opposite, following Hegel's own exposition of his ideas.It is not due to accident, failure of nerve or slavish devotion to the text that most commentators closely follow Hegel's own exposition. In Hegel's case, this has a definite logic to it, since Hegel claims the really significant body of what we would call his “arguments” for his position are supposed to be found in his serial dialectical exposition of his ideas. Each new development is supposed to follow dialectically from the preceding one. Thus, if Hegel is right about what he says, then one should not be able to find any arguments on his part for his views outside of his dialectical exposition of them. To expound Hegel's reasons for holding his views quite naturally leads to the idea that we must expound them in the order he gave them.
Hegelianism in the United States
Authors: Watson David 
Published: August 2016

The career of American Hegelianism, as might be expected, reveals almost as much about the distinctive features of the native cultural and intellectual tradition as it does of the theoretical contribution of Hegel to professional philosophy in the English-speaking world during the last century and a half. In this brief essay I have divided the story of American Hegelianism into four periods, on the understanding that these are thematically suggestive rather than chronologically exact. Each marks a changed estimate of Hegel's importance within the United States, and each includes some discussion of an influential or ‘modal’ figure with loyalties to Hegel or to derivative absolute idealist doctrine. The intention is to provide an historical ‘map’ with bibliographical and biographical landmarks, which may prove to be of use or interest to students of Hegelianism at other times and in other places.For several reasons, independent of his own estimate of America as ‘the land of the future’, the United States should have proved receptive to Hegel's ideas. American philosophy, in a remarkably continuous tradition from dissent within Puritanism to contemporary logicians, has consistently returned to the tenets of idealism and voluntarism; stressing the. essential spirituality of the material and social world and the decisive role of the will in the forming of that world. Hegel and later absolute idealists assisted significantly in maintaining these preoccupations, but theirs was not the most persuasive voice. In several senses American idealism, as measured by the origins and development of the most important indigenous doctrine – the pragmatism of Charles Sanders Peirce and his successors – has remained more consistently Kantian than Hegelian, more epistemological than metaphysical, more concerned with the individual human conscience than the grand formal and historical design.
Time for Hegel
Authors: Houlgate Stephen 
Published: August 2016

In section 82 of Being and Time Heidegger calls Hegel's account of time ‘the most radical way in which the ordinary [or vulgar] understanding of time has been given form conceptually’ (BT 480). For Heidegger, in the vulgar conception ‘the basic phenomenon of time is seen in the “now”; by contrast, Dasein's own “ecstatico-horizonal temporality temporalizes itself primarily in terms of the future (BT 479). Hegel's problem, it seems, is that he has no time for the future.As Heidegger explains in his 1924 lecture on the concept of time, Dasein is futural because it is essentially possibility — ‘the possibility of its certain yet indeterminate past (CT 12). That future pastness is, of course, Dasein's death. Dasein is thus oriented towards the future because it is being-towards-death — the death that is certain to come, one knows not when.The vulgar interpretation of time represents a flight both from Dasein's death and from its futural temporality, since it places the present at the centre of concern. Time, for the vulgar understanding, is simply ‘a sequence of “nows” which are constantly “present-at-hand”, simultaneously passing away and coming along’ (BT 474). The past and future are thus understood to be no more than the now that is no longer or is not yet. The future in particular is hereby distorted: for it is not thought to be the certain though indeterminate possibility in relation to which our present existence is first constituted, but is conceived as present existence that is yet to come.
G.R.G. Mure: 1893–1979
Authors: Trend Burke 
Published: August 2016

The following two articles commemorate the distinguished British Hegelian philosopher and scholar, who died last year. The first is the text of the Address given on 6 October 1979 at the Memorial Service for G.R.G. Mure in the Chapel of Merton College, Oxford (the College where he was first Tutor in Philosophy and Fellow, and then Warden). The author, Lord Trend, was a pupil of Mure at Merton and ended a distinguished career in the civil service as the Secretary to the British Cabinet. He is now Rector of Lincoln College, Oxford.The second article was specially written for the Bulletin by W.H. Walsh, who succeeded Mure as Tutor in Philosophy at Merton. W.H. Walsh has kindly agreed to prepare a bibliography of Mure's writings for the Autumn/Winter issue of the Bulletin.I had left Oxford a good many years before Geoffrey Mure became the Warden of Merton; and he had retired before I returned to the University. During his Wardenship I was able to see much less of him, and of the College, than I would have wished; and I am far less qualified than many others to speak of the debt which Merton owes him for the sixteen years in which he presided over its fortunes. I know that the debt was very great, no less great than the pride which he himself felt in discharging the Warden's office; but I must leave it to others, at other times and in other ways, to bear witness in detail to the nature, and the scope, of the many services which he, and his wife Molly, rendered this House. I want now simply to try to pay a tribute, of love, admiration and gratitude, to the man himself, a man to whom I, in common with so many others, owe so much, a man from whom I learned, genuinely learned, as from nobody else in my life. Inevitably, this must be largely a matter of personal recollection. But everybody will have brought his own memories of Geoffrey to this memorial service; and, if my words help to quicken those memories into fresh life, perhaps the picture which we shall construct between us will be the memorial which he himself would have most wished to have.
Feminist Criticisms and Reinterpretations of Hegel
Authors: Stone Alison 
Published: August 2016

In 1970, the Italian feminist Carla Lonzi published her now-classic polemic urging women to “spit on Hegel”. Disregarding her advice, many subsequent feminist theorists and philosophers have engaged substantially with Hegel's thought, and a wide variety of feminist readings of Hegel have sprung up. The aim of this paper is to provide an overview of these different feminist criticisms and interpretations of Hegel. In introducing these various interpretations, I will show how they reflect a range of divergent feminist approaches to the history of philosophy as a whole. My aim is not only to describe but also to evaluate these approaches, with respect to their capacity to generate insightful and productive readings of Hegel's philosophy. I shall argue that what I will call the “essentialist” feminist approach to Hegel is the most fruitful, doing most to illuminate the contours of his thought and to open up new and creative ways of reading his works.To anticipate, in surveying the various feminist interpretations of Hegel, I will classify them as reflecting four different types of feminist approach to the history of philosophy. The first, “extensionist” approach draws upon the history of philosophy for conceptual resources to understand and explain women's social situation. The second approach is more critical, tracing the pervasiveness of “masculinist” assumptions and biases in the history of philosophy. To call views “masculinist” is to say that they uphold systematic and hierarchical contrasts between masculinity and femininity, contrasts which need not be explicit but may be sustained through contrasts between other ostensibly neutral concepts which actually have tacit gender connotations. This critical approach generates an overwhelmingly negative picture of the philosophical tradition. The third, “essentialist” approach complicates this picture, recovering and highlighting the strands within historical texts which revalorise concepts or items that are given feminine connotations. These often overlooked strands oppose the dominant masculinist tendencies in texts by assigning equal importance and value to “symbolically feminine” concepts. However, proponents of the fourth, “deconstructive” approach object that essentialist readings of philosophical texts accept and reinforce patterns of gender symbolism which feminists ought to challenge. Deconstructive feminists seek to expose and exacerbate the instability within these patterns of gender symbolism by tracing how philosophical texts continuously undermine the gender contrasts present within them.
Resymbolizing Life: Religion on Population and Environment
Authors: Gudorf Christine E. 
Published: August 2016

ABSTRACTThe environmental crisis has transformed the debate over the appropriate size of the human population, presenting humans with a choice of reducing population, redistributing resource use, and restraining consumption or inflicting severe, perhaps fatal, damage to the earth's capacity to sustain life. Having surveyed gross evidence supporting this choice, this article argues that Christianity must reinterpret its tradition, resymbolizing respect for life from an exclusive focus on birth and fertility toward the sustaining of life and life's habitat, earth.
The Reinterpretation of Gaudium et Spes in Veritatis Splendor
Authors: Elsbernd Mary 
Published: August 2016

ABSTRACTCommentators have concluded that frequent reference in Veritatis splendor to Gaudium et spes demonstrates a continuity of thought with the pastoral constitution, characteristic of a reiterative model of the use of prior magisterial teaching, one continuous teaching applied to additional issues. Recent centuries have shown that the encyclical teachings are often a vehicle for papal reinterpretation or recontextualization of previous teachings. This paper contends that the use of Gaudium et spes in Veritatis splendor follows this second model. The study demonstrates: first, that the theological anthropology of Gaudium et spes is recast in a dualist, individualist concept in Veritatis splendor, and second, that Veritatis splendor has re-contextualized quotations from Gaudium et spes on change, conscience, human autonomy, and human anthropology into teachings on law and precept. Thirdly, reliance on selective wording from Gaudium et spes enables Veritatis splendor to transform the role of the moral theologian into that of exclusively a disseminator of magisterial teaching.
Dominus Iesus and Asian Theologies
Authors: Chia Edmund 
Published: August 2016

ABSTRACTThe document Dominus Iesus, issued by the Congregation for the Doctrine of the Faith on September 5, 2000, was perhaps the most talked-about document in recent church history, both within and without the Catholic Church. Some of the reactions to it, which came from all quarters, were profound, and provided both a field day for the mass media and much data for theological reflections. Significantly missing from theological journals in the West, however, is the response of the Asian church and its implications for Asian theologies. This is a serious omission since Dominus Iesus, seems to have been written because of and for the Asian church in general and its theologians in particular. The present essay, therefore, looks at this Asian factor, especially in the context of the renewal inaugurated by the Second Vatican Council.
A Select English Annotated Bibliography on the Christian-Marxist Dialogue
Authors: Mojzes Paul 
Published: August 2016

For nearly two decades an unusual phenomenon has been taking place. Christians and Marxists, traditionally regarded as bitter opponents, generated among their adherents a small, but influential number who engaged in dialogue. The dialogue emerged, in some instances with surprising vigor and spontaneity, only to be practically suppressed or greatly hindered in most locations. Yet interest, academic and existential, persists. And there is some evidence that, while one stage of the dialogue has ended, new impulses toward dialogue will insure its continuation.A fairly large number of books and articles, some of them of outstanding quality, have emerged. A small number of educators judged this dialogue to be worthy of close scrutiny and development. The interest has been sustained and increased. This bibliography is offered as a tool to those colleagues who wish to complement their course offerings or start new courses which would be devoted either partially or completely to the subject matter of the Christian-Marxist dialogue.It is my guess that the vast majority of students taking such courses know too little about Marxism and, possibly, too little about Christianity. Therefore, they will need to be referred to a bibliography that includes works on the nature of Marxism and Christianity, on the Marxist analysis of religion, on the Christian attitudes toward Marxism, and so forth. Little of this is attempted here. The bibliography contains almost exclusively books dealing with the more narrow field of the theoretical or practical aspects of the actual dialogue. Some positive and constructive approaches to the background needs of students are presented by a few of the entries, usually not the most recent books.
Re-Visioning Religious Studies: A Call to Come Home
Authors: Heinz Donald 
Published: August 2016

AbstractThis is a look at the rise and development of religious studies in the United States, at the terms and implications of its “charter,” and then at current models and perennial phobias (theologizing being an example of the latter). There follows a plea for people working in religious studies to complete the hermeneutical circle, to return to the essence, to explore and act out the religious wager. The paper closes with a glimpse at two possible roles for such a revisioned venture: symbol repository for the university, seminary for an expanded and critical civil religion.
Hellfire and Damnation: An Approach to Religion and Literature
Authors: Weaver Mary Jo 
Published: August 2016

AbstractTeaching religion in a state university setting challenges one to find non-confessional ways to discuss theological problems. While “Theology” itself is not the proper concern of a “Religious Studies” department, one can raise some significant theological issues in courses like Religion and Literature. The purpose of this course was to examine the presuppositions about damnation brought to the course by the professor and the students. A “Damnation Game” and a variety of literary texts were used to test the range of ideas we had about damnation, and to draw us into an experiential approach to religion and literature.
The Prophetic Role of Feminist Bioethics
Authors: Giblin Marie J. 
Published: August 2016

AbstractFeminist bioethics, in both its Christian and secular forms, can play a prophetic role by bringing a much-needed social ethics perspective to Christian health care ethics. Six characteristics of feminist bioethics are highlighted: focus on oppression of women and its concrete forms in the health care system; epistemological critique; call for a more diverse community of ethical reflection; critique of the standard principles of bioethics; criticism of liberal individualism in mainstream bioethics; and a critical perspective on the discipline's loyalties and social location. The author highlights two important tasks for feminist bioethics: analysis of the current metamorphosis of health care in the marketplace and the more explicit use of stories to ground ethical reflection in the concrete struggles of women in meeting health care challenges.
Creating the Human: Theological Foundations for a Christian Humanistic Education
Authors: Gelpi Donald L. 
Published: August 2016

AbstractThis article explores the contribution which a strictly normative theology of conversion might make to an understanding of Christian humanistic education. The first part of the article argues for the need for an ongoing, multidisciplinary discussion of the nature of the human in order to clarify the goals of humanistic education. Part two argues that the four secular forms of conversion—affective, intellectual, personal moral, and socio-political—set important goals for a balanced, humanistic education. Part three argues that the transvaluation of the secular forms of education effected by Christian conversion defines fundamental aims of Christian humanistic education.
Hope and the Catholic University
Authors: Connelly R. J. 
Published: August 2016

AbstractFaith and love receive most of the attention in discussions about what makes the Catholic university unique. A theme of hope in a recent pastoral letter by Joseph Cardinal Bernardin on the Catholic health care ministry, if applied to education, may provide another perspective on what makes, or could make, the Catholic university distinctive. This article first summarizes Bernardin's thinking about hope in the context of Catholic health care. Second, reference is made to what seems unique about hope in the Catholic tradition, and what hope can mean for Catholics today. The next section applies this understanding of hope to what we mean by a Catholic university, with the focus on undergraduate education. The last section begins to explore some practical implications of affirming hope as part of what makes a Catholic university distinctive.
A Theological Framework for Multicultural Religious Education
Authors: Talvacchia Kathleen T. 
Published: August 2016

AbstractIn the practice of multicultural religious education a conflict arises between two competing understandings of the term multicultural. In one understanding multicultural religious education means the incorporation of racial and ethnic diversity into a Western, European paradigm of Christianity. In another understanding, multicultural religious education means the implementation of theological and educational procedures and rationales that would account for the reality of social structural differences within the diversity of society, allow those differences to shape the content and form of the Christian tradition, and, therefore, challenge the Western paradigm as the dominant expression of Christianity. This article expresses the conviction that the term multicultural is most appropriately understood as that which embraces the reality of diversity and social structural difference. Based on this conviction, the article makes the case that theologies of liberation provide an important theological framework for a multicultural religious education that embraces both diversity and difference.
Evil and Models of Christian Ethics
Authors: Rigali Norbert J. 
Published: August 2016

AbstractTo the “moderate consequentialism” that has emerged as new moral theology in recent years and is now represented by many moral theologians an alternative is proposed: relational moral theology or relationalism. In moral theology the consequentialist or means-end model cannot bear the weight of being the fundamental model of moral norm-making and decision-making; and a relational model, which is apt for this function, should replace it. Moreover, “moderate consequentialism” developed out of an insufficient reconsideration of the traditional ethical categories, moral and physical evils, which resulted only in slight modification of these philosophical categories. Still needed is the radical reconsideration of evil that introduces a theological understanding of it into moral theology. And once introduced, this theological understanding of evil itself calls for a relational model of moral norm- and decision-making in moral theology.
Newman, Foundationalism, and the Ethics of Belief
Authors: McCarthy Gerald 
Published: August 2016

AbstractThis essay examines the role that the theory of “first principles” plays in Newman's critique of Locke's cognitive-ethical norms. The first section examines in detail Newman's strategy against Locke and argues that there are, in fact, two distinguishable strategies, each with a different concept of the nature and epistemic function of “first principles.” The second section retails examples of what Newman considered to be “first principles” and discusses Newman's claim that our acceptance of these principles is “instinctive.” The final section raises the question of the justifiability of “first principles” and, by reintroducing the distinctions drawn in the first section, argues that Newman can distinguish between “first principles” and unwarranted prejudices and, simultaneously, maintain his criticisms of Locke.
Realistic Film Style and Theological Vision in Robert Bresson
Authors: Keegan John E. 
Published: August 2016

AbstractTheological vision can be incorporated in a film's style. This is true, clearly, in the films of Robert Bresson. Understanding the Bresson style from within its tradition of cinematic conventions can illuminate its theological vision: his Realistic film style creates a representational form which renders tangible the human caught intrinsically in the embrace of the Divine.