bluuebunny/crossref_metadata_2025_split huggingface dataset:
Are There Irrelevant Utilities?
Authors: Kamm F. M. 
Published: October 2003

Abstract
Examines cases in which the choice faced is not between different numbers of lives but between equal numbers of lives when saving one group but not the other would be accompanied by some additional lesser good; the aim is to investigate whether and under what conditions substitution of equivalents and aggregation are incorrect and, accordingly, under what conditions additional utilities (goods) should be irrelevant to the choice made. Distinctions are made between direct and indirect need for aid and between extra utilities that would come to persons whose lives are at stake and those whose lives are not at stake; distinctions are also made between different types of irrelevance — one type based on different spheres of interest and considerations of fairness, and the other on relative insignificance of effect. Five principles for the second type of irrelevance, describing which extra utilities should be relevant and why (the Principle of Irrelevant Utility), are examined in this chapter and the following two (Chs 9 and 10); cases are dealt with in which not only each person has a right to have his life preserved, but also in which we merely take an interest in each person's special interest in his own survival; these three chapters also re‐examine the justification for counting numbers of lives. In connection with defending the Principle of Irrelevant Utility, the concept of ‘Sobjectivity’ is introduced, and a detailed description given of how subjective and objective, personal and impersonal, and partial and impartial perspectives interrelate when decisions are being made as to which extra utilities to count and which not to count. Ch. 8 looks at one possible justification for the Principle of Irrelevant Utility: that concerned with the particular combination of the objective and subjective that is to do with how we view the interests of those involved, here designated Sobjectivity1; it makes the point that we should not always make the move to substituting equivalents, since that move is not necessarily appropriate in those cases where, in helping one side, we can do all the good that we would do if we helped the other, as well as additional good.
Sobjectivity: Aggregation and Scales of Equivalents and Cost
Authors: Kamm F. M. 
Published: October 2003

Abstract
Continues the exploration of ‘Sobjectivity’ addressed in Ch. 8 and 9 as applied to justifying the Principle of Irrelevant Utility with respect to the question of saving different groups of lives, and advances two more combinations of objective and subjective views, here designated ‘Sobjectivism4’ and ‘Sobjectivism5’. Sobjectivism4 is a move in the direction of aggregating significantly lesser losses of life, and distinguishes costs from equivalents; Sobjectivism3 (presented in Ch. 8) in combination with Sobjectivism4 is viewed as most accurately representing commonsense morality (rather than Sobjectivity1 (Ch. 8) or Sobjectivism2 (Ch. 9)). In the fifth type of Sobjectivity, Sobjectivism5, everything of concern to individuals is always allowed to be aggregated on the scale of equivalents, no matter how small — the approach is just straightforwardly utilitarian in aggregating everything. Overall, the chapter contrasts the permissibility of aggregating certain extra utilities as costs that inhibit the saving of lives with the impermissibility of aggregating these extra utilities as equivalents to and so substitutable for lives. The results obtained on irrelevant utilities are applied to the paradox of group beneficence, and the distinction between extra utility that is distributed over many people whose lives are not at stake and extra utility that is concentrated on the person whose life is at stake is considered further; in conclusion, a brief comparison is made between Sobjectivity and contractualist moral reasoning.
The Gnostic Body
Authors: Wallace Vesna A. 
Published: October 2003

Abstract
This chapter looks at the Kālacakratantra and the Kālacakra tradition as a Buddhist gnostic system. To do this it examines the various ways in which the tantric system interprets gnosis and its functions, and delineates the practices for actualizing it. The different sections of the chapter discuss the individual in relation to gnosis; gnosis as the all‐pervading mind and as the four bodies of the Buddha; gnosis and mental afflictions; gnosis and karma; and gnosis and sexual bliss.
The Significance of Tarski's Theory of Truth
Authors: Soames Scott 
Published: October 2003

Abstract
Can Tarski's definition of truth be taken to be an analysis of truth – i.e., a method of defining formal truth predicates that are capable of playing the role of truth in all theoretical contexts in which that notion is needed? It is argued that although Tarski's truth predicates can play many of the roles demanded of truth, they cannot play the role of truth in theories of meaning and interpretation. Crucial to the argument is the observation that there is a conceptual connection between our ordinary notions of truth and meaning, in virtue of which statements of the truth conditions of sentences provide some information about their meanings. Since there is no corresponding connection between Tarski's notion of truth and the notion of meaning, statements of the Tarski‐truth conditions of sentences provide no information about meaning. The chapter closes with a detailed defense of Tarski's model‐theoretic analysis of logical truth and logical consequence against John Etchemendy's objections to it.
What Is Truth?
Authors: Soames Scott 
Published: October 2003

Abstract
An attempt is made to articulate a broad philosophical perspective on truth, incorporating important insights of Tarski and Kripke, without their artificial restrictions on the bearers of truth. Among these insights none is more important than their essentially deflationist conception of truth. For Tarski and Kripke, truth is not a contentious metaphysical or epistemological notion, and a successful analysis of it should not be laden with controversial philosophical consequences. Rather, the content of the claim that a putative truth bearer is true is equivalent (in a sense to be made precise) to that of the truth bearer itself, a fact that endows the truth predicate with important practical and theoretical utility. The chapter closes with the examination of a range of deflationary theories of truth that attempt to incorporate this insight – e.g., the classical redundancy theory of truth, Peter Strawson's performative theory of truth, and Paul Horwich's minimalist theory of truth – and an attempt to separate what is correct, and worth preserving, in them from what is not.
Public Vision, Private Lives
Authors: Cladis Mark S. 
Published: October 2003

AbstractCladis reflects on the nature and place of the public and private in the work of Rousseau and, more generally, in democratic society. The tension between the hopes and desires of the individual and the requirements of a shared public life was at the heart, or the knot, of Rousseau's life and thought. Cladis leads the reader on an exploration of the conflicting claims with which Rousseau wrestled – prerogatives and obligations to self, friends, family, vocation, civic life, and humanity. At the juncture of diverse theological and secular traditions, including Enlightenment optimism and Augustinian pessimism, Rousseau forged a vision of human happiness found not exclusively in the public or private, but in a complex combination of the two.In Part I, Cladis employs the Garden–Fall myth to narrate Rousseau's rather dismal account of the human journey into social life. Yet, contrary to most interpreters of Rousseau, Cladis maintains that if we categorically identify the natural with the good and the social with evil, we fail to do justice to Rousseau's provocative account of our joy and sorrow in solitude and community. Part II explores the limits and possibilities of Rousseau's three paths to partial redemption – the public path (the reformed society), the private path (the escape into solitude), and the tense, middle way between them.Throughout this study, Cladis listens closely to the religious pitch in Rousseau's voice. He shows that Rousseau, when attempting to portray the most characteristic aspects of the public and private, reached for a religious vocabulary. Honoring both love of self and love of that which is larger than the self – these twin poles, with all the tension between them – mark Rousseau's work, vision, and challenge – the challenge of twenty‐first century democracy.
The City
Authors: Cladis Mark S. 
Published: October 2003

AbstractExplores analytically the very idea of the state of nature, the inevitability of the Fall, and the nature and origin of moral and physical evil. What is the purpose of Rousseau's state of nature: a scientific, historical account of humans’ prehistory; an eternally valid account of human psychology and sociology; a measuring rod in the hands of a social critic; a fantasy for the nostalgic; a metaphor of solitude; an argument against Hobbes? Rather than having to decide between these, each is explored to see whether Rousseau did not put the state of nature to many uses. The rest of the chapter explores the nature of evil and human culpability in the context of a fall that begins with practical inevitability and ends with limited autonomy.
Reforming the City
Authors: Cladis Mark S. 
Published: October 2003

AbstractIn 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

Abstract
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

Abstract
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

Abstract
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

Abstract
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

Abstract
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

AbstractThe 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

Abstract
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

Abstract
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

Abstract
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

Abstract
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

Abstract
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

AbstractKierkegaard'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 Repetition
Authors: Ferreira M. Jamie 
Published: October 2003

AbstractThe 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

AbstractArgues 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.