“Most Unlikely to Succeed” chronicles one man’s journey through poverty, addiction and homeless. Donald Whitehead faced incredible challenges and was able to overcome those challenges with the help of a very caring community of social workers, families, advocates and front line workers. Since that time Donald has assisted thousands of people experiencing homelessness through policy, direct service and advocacy. A message of hope for all that suffer.
Metaphysics and the Modern World makes the abiding questions of the nature of the self, world, and God available for the modern reader. Donald Phillip Verene presents these questions in both their systematic and historical dimensions, beginning with Aristotle's claim in his Metaphysics that philosophy begins in wonder. The first three chapters concern the origin of metaphysics as the transformation of the conception of reality in ancient Greek mythology, the ontological argument as the basis of Christian metaphysics, and the Renaissance cosmology of infinite worlds and the coincidence of contraries. The final four chapters present the central issues of the metaphysics of history through the New Science of Vico, the principle of true infinity of Hegel's Logic, the dialectic of spirit and life in Cassirer's Metaphysics of Symbolic Forms, and the conception of actual entities and God in Whitehead's Process and Reality. In these discussions, the reader will find a lively and learned account of a field of philosophy that is often thought difficult to access, but in this work becomes most accessible and a pleasure to read.
These 14 essays by scholars who have worked with David Jasper in both church and academy develop original discussions of themes emerging from his writings on literature, theology and hermeneutics. The arts, institutions, literature and liturgy are among the subject areas they cover.
An indictment of the ideology of modernity, which has resulted in our leading incoherent and fragmented lives, Oliver and Gershmans book explores the profound paradigmatic differences that exist among the worlds people and describes a rich theory of knowing and being, commonly called process philosophy. The promise of process philosophy is in its potential to allow us to participate more fully in the flow of all of time and nature. But what does it mean for a teacher and student in the learning situation to have a process point of view? The authors also discuss many of the various implications in regard to language, space, power relationships, and time as they place process philosophy in the educational context.
This study ponders different ways Christian thinkers understood humanity in its relationship to divine grace. It names fallacies that have in the past skewed theological understanding of that relationship. It argues that the philosophy of Charles Sanders Peirce avoided those same fallacies and provides a novel frame of reference for rethinking the theology of grace. The author shows how the insights of other American philosophers flesh out undeveloped aspects of PeirceÕs thought. He formulates a metaphysics of experience derived from his philosophical analysis. Finally, he develops an understanding of supernatural grace as the transmutation and transvaluation of human experience.
Professor Dickson provides students with examples of a legal way of thinking about significant issues in social policy. This book can be used in policy and practice courses in the fields of mental health, child welfare, the family, developmental and physical disabilities, and professional ethics. Provides excellent selection of relevant court decisions along with clearly articulated questions and issues for discussion.
Where do the purposes, values, and existential meanings of the world come from? For many, they are conferred on the world and on humans within the world by a supernatural, transcendent, personal divine creator and sustainer. For others, they result from a God or divine presence residing within nature. For still others, they give evidence of mind and spirit as primordial principles suffusing nature from the outset and in all of its forms. In Evolutionary Emergence of Purposive Goals and Values, Donald A. Crosby takes issue with each of these views. His thesis is that mind, meaning, purpose, and value come into existence with the evolutionary emergence of life, and that evolution itself gives evidence of the creative power of two primordial natural principles: matter-energy and time. There is no overarching purpose, value, or meaning of nature as such, but there is a plethora of such factors evident in the evolved life forms of nature here on earth. This fact is especially evident in the day-to-day experiences, aspirations, and concerns of us evolutionarily-evolved human beings. Purpose, meaning, and value are therefore gifts of evolutionary nature, not of any supernatural or non-natural principle, presence, or power.
Philosophy and rhetoric are both old enemies and old friends. In The Rhetorical Sense of Philosophy, Donald Phillip Verene sets out to shift our understanding of the relationship between philosophy and rhetoric from that of separation to one of close association. He outlines how ancient rhetors focused on the impact of language regardless of truth, ancient philosophers utilized language to test truth; and ultimately, this separation of right reasoning from rhetoric has remained intact throughout history. It is time, Verene argues, to reassess this ancient and misunderstood relationship. Verene traces his argument utilizing the writing of ancient and modern authors from Plato and Aristotle to Descartes and Kant; he also explores the quarrel between philosophy and poetry, as well as the nature of speculative philosophy. Verene's argument culminates in a unique analysis of the frontispiece as a rhetorical device in the works of Hobbes, Vico, and Rousseau. Verene bridges the stubborn gap between these two fields, arguing that rhetorical speech both brings philosophical speech into existence and allows it to endure and be understood. The Rhetorical Sense of Philosophy depicts the inevitable intersection between philosophy and rhetoric, powerfully illuminating how a rhetorical sense of philosophy is an attitude of mind that does not separate philosophy from its own use of language.
A compilation of thirty-seven essays outlining and exemplifying Reformed views on the major Christian doctrines and practices. As editor Donald McKim notes, this volume constitutes the Òonly substantial theological reference tool for studying the major emphases of Reformed theology.Ó
This study ponders different ways Christian thinkers understood humanity in its relationship to divine grace. It names fallacies that have in the past skewed theological understanding of that relationship. It argues that the philosophy of Charles Sanders Peirce avoided those same fallacies and provides a novel frame of reference for rethinking the theology of grace. The author shows how the insights of other American philosophers flesh out undeveloped aspects of Peirce's thought. He formulates a metaphysics of experience derived from his philosophical analysis. Finally, he develops an understanding of supernatural grace as the transmutation and transvaluation of human experience.
Donald Jeffries takes another deep dive down the historical rabbit holes with American Memory Hole: How the Court Historians Promote Disinformation. You will discover how cancel culture was born during the administration of Franklin D. Roosevelt. And how our interventionist foreign policy was established during the Woodrow Wilson presidency. Jeffries documents the tragically common atrocities committed by US troops, beginning with the Mexican-American War, which became official policy under the “total war” and “scorched earth” strategy of Abraham Lincoln’s bloodthirsty generals. He recounts the shocking abuses of our military forces, in countries like Mexico, Haiti, the Philippines, and elsewhere. Jeffries builds on his groundbreaking investigation into the murder of John F. Kennedy, Jr., uncovering even more evidence of conspiracy and cover-up. He talked to people no researcher has talked to before, in a powerful new section on the assassination of President John F. Kennedy. Jeffries explores the Kennedy family in general, and finds that the establishment, especially the Left, continues to treat them unfairly. The events of September 11, 2001, and the Oklahoma City Bombing are investigated in depth as never before. There is stunning new information on much maligned Senator Joseph McCarthy, who emerges here not as some irredeemable monster, but as a genuine American patriot who has been demeaned in death even more than he was in life. The reader will never look at the supposed heroes and villains of American history the same way again after reading this book. History is written by the victors.
In The Art of Humane Education, Donald Phillip Verene presents a new statement of the classical and humanist ideals that he believes should guide education in the liberal arts and sciences. These ideals are lost, he contends, in the corporate atmosphere of the contemporary university, with its emphasis on administration, faculty careerism, and student performance. Verene addresses questions of how and what to teach and offers practical suggestions for the conduct of class sessions, the relationship between teacher and student, the interpretation of texts, and the meaning and use of a canon of great books.In sharp contrast to the current tendency toward specialization, Verene considers the aim of college education to be self-knowledge pursued through study of all fields of thought. Education, in his view, must be based on acquisition of the arts of reading, writing, and thinking. He regards the class lecture as a form of oratory that should be presented in accordance with the well-known principles of rhetoric. The Art of Humane Education, styled as a series of letters, makes the author's original and practical ideas very clear. In this elegant book, Verene explores the full range of issues surrounding humane education.On the humanities: "Despite Descartes, the study of humane letters has remained, but it is always in danger of passing out of the curriculum. It remains a beggar who will not quite leave the premises."On teaching: "Like oratory, teaching requires a natural gift, but it is also an art which, like all the other humane arts, can be learned only mimetically.... As some are born tone-deaf and cannot be musical, there are those who can never teach. But most if they wish have some aptitude for it, and this aptitude can be developed into an art."On teachers: "Teachers motivated by eloquence attempt to speak wholly on a subject, since the whole is where its life is. Teachers not motivated by eloquence tend to be either dull or comedic. The dull teacher may have knowledge but have no true language for it.... The comedic teacher is shallow and a menace to the subject matter."On administrators: "Administration is never content simply to concern itself with the pure business of the university, paying its bills, maintaining its buildings. It sees itself as necessary in order for the process between teacher and student to go on. But it is a process that it constantly interrupts.... Administrators, however, should not be taken too seriously."Although sharply critical of many aspects of the modern university and of many currents within the humanities, The Art of Humane Education remains at heart a ringing endorsement of the high humanist tradition and its continuing relevance to the institutions of teaching and learning.
Don McRae grew up in a South Africa where his father would call the black men he met 'boy' and where his mother insisted that their black servants used tin mugs, plates and cutlery as they ate the family's left-over food in the backyard of their grand suburban property. The McRaes, like so many white people, seemed oblivious to the violent injustices of apartheid. As the author grew up, the political differences between father and son widened and when Don refused to join up for National Service, risking imprisonment or exile overseas, the two were torn apart. It wasn't until years later that the author discovered that the father with whom he had fought so bitterly had later in his life transformed himself into a political hero. Risking everything one dark and rainy night Ian McRae travelled secretly into the black township of Soweto to meet members of Nelson Mandela's then banned African National Congress to discuss ways to bring power to black South Africa. He had no political ambitions; he was just a man trying to replace the worst in himself with something better. Under Our Skinis a memoir of these tumultuous years in South Africa's history, as told through the author's family story. It offers an intimate and penetrating perspective on life under apartheid, and tells a story of courage and fear, hope and desolation and love and pain, especially between a father and his son.
The exciting story of baseball during and after WWII--when clubs still traveled by train, when night games and artificial lighting became commonplace, when the restrictions were relaxed on Negro players--and when the sport began to become big business. Features Jackie Robinson, DiMaggio, and others. Photos.
Applying the rules and systems of mathematics and logic to instance ontology, this work argues for the validity and problem-solving capacities of instance ontology, and associates it with a version of the realist position which is named by the author as moderate realism.
A revealing look at history’s most important also-rans, bit-players, and might-have-beens Most people know that Jack Ruby shot Lee Harvey Oswald, but who shot John Wilkes Booth? The answer: Thomas Boston Corbett, who went mad instead of finding fame and fortune. We know about the great men whose actions changed the course of history, but what about the men whose actions affected those men? This is their book. Offbeat and engaging, The Man Who Shot the Man Who Shot Lincoln reveals the stories of forty-five of history’s most significant but little-known game-changers, including: - Pierre Basile, the crossbowman whose arrow hit Richard I - John Barry, the confederate who mistakenly shot Stonewall Jackson - Lee Duncan, the serviceman who rescued a puppy from the trenches of World War I and brought him home to America, where he became famous as Rin Tin Tin - Hanna Reitsch, Hitler’s personal pilot If you think you know your history, think again.
The beauty, sublimity, and wonder of nature have been justly celebrated in all of the religious traditions of the world, but usually these traditions have focused on beings or powers presumed to lie behind nature, providing nature's ultimate explanation and meaning. In a radical departure, Donald A. Crosby makes an eloquent case for regarding nature itself as the focus of religion, conceived without God, gods, or animating spirits of any kind, and argues that nature is metaphysically ultimate. He explores the concept of nature, the place of humans in nature, the responsibilities of humans to one another and to their natural environments, and offers a religious vision that grants to nature the kind of reverence, awe, love, and devotion formerly reserved for God. Crosby also shares his personal journey from theistic faith to a religion of nature.
This unique book brings together thoughts of great men and women, not found elsewhere as a complete set, that hold special interest for managers. The ideas contained within are universal and apply to all aspects of civilization; as such, they are relevant to both work and life.The book also provides prime examples of how influential thinkers use language to effectively convey their arguments and intentions — an arguably invaluable tool for modern managers. It serves as a source of indispensable advice for business professionals and the general public.
Emmanuel Levinas (1906–1995) is perhaps one of the best-kept philosophical secrets of recent times. By locating ethics as first philosophy, based on the call of the other, Levinas has revolutionized the Western philosophical tradition. In effect, the perennial priority of the self is displaced by the uncanny urgency of the other. Emmanuel: Levinas and Variations on God with Us gives the reader an introduction to the life and work of this humble philosophical genius. Several applications are made of Levinas’s insights: interreligious dialogue, analytic versus continental philosophy, law and freedom, maternity, childhood, hermeneutics, and ethical contemplation. Most especially, Levinas is brought into lively conversation with Jean-Luc Marion. Levinas’s phenomenology of proclamation is set in confrontation with Marion’s phenomenology of manifestation throughout the book. Erotic love is met with a love filled with responsibilities for the other. Mount Carmel and Mount Zion face one another in a topography of the infinite. Readers will appreciate the variety of themes treated, as well as the dynamic interaction between philosophy and theology. Given the fragmented postmodern milieux of the world today, perhaps the philosophical intuitions of Emmanuel Levinas were prepared “for such a time as this” (Esth 4:14).
The question of causality has haunted the history of Western metaphysics since the time of the Pre-Socratic philosophy. Hand-in-hand with attempts to address this question is the promise of unlocking larger and more complicated questions pertaining to human freedom. But what of novelty? In this brilliant extended essay Donald A. Crosby contends that though novelty can't be comprehended without efficient causality, causality requires a concept of novelty; without it cause and effect relations are unintelligible and, indeed, impossible. Crosby, in an excellent, strong, and controversial way makes the claim that freedom is consciously directed novelty. In this way, novelty is distinctive; it is not to be mistaken with either unexpected intersections of causal chains or chaos. Crosby exposes the reality of novelty throughout the book and how it applies to time, possibility, forms of materiality and embodiment, the emergence of life from nonlife, the evloution and nature of consciousness, the methods and goals of education, the character of human history and the task of historians, and also the traits of a good society. In situating novelty so firmly in the crevices of daily life, Crosby connects it to our concept of ourself, our freedom, and how we understand our relationship to the world. Through masterful readings of Isaiah Berlin, Buber, Descartes, Plato, Smart, Whitehead, and especially Henri Bergson Donald Crosby sheds new light on an elusive yet foundational concept in the history of Western thought. This book is essential to process philosophy, humanism, existentialism, philosophy of mind and consciousness, and continental thought in general.
John Wesley claimed to be a man of one book, and early Wesley scholarship accepted uncritically that the Bible was his supreme authority. In the late twentieth century, American Wesley scholars discussed what has been termed the Wesley Quadrilateral (the authority of the Bible, tradition, reason, and experience), and this to some extent helps explain the method by which Wesley read and interpreted the Bible. However, modern biblical reader-response criticism has drawn attention to the central role of the reader in his/her interpretation of scriptural texts. Donald Bullen argues that Wesley came to the Bible as a reader with the presuppositions of an eighteenth-century High Church, Arminian Anglican, in which tradition he had grown up. He then found his beliefs confirmed in the scriptural text. Claiming to base all his beliefs on the Bible, he found himself in controversy with others who made similar claims but came to different conclusions. The implications of this are explored in depth.
I am hopelessly and forever a mountaineer," John Muir wrote. "Civilization and fever and all the morbidness that has been hooted at me has not dimmed my glacial eye, and I care to live only to entice people to look at Nature's loveliness. My own special self is nothing." In Donald Worster's magisterial biography, John Muir's "special self" is fully explored as is his extraordinary ability, then and now, to get others to see the sacred beauty of the natural world. A Passion for Nature is the most complete account of the great conservationist and founder of the Sierra Club ever written. It is the first to be based on Muir's full private correspondence and to meet modern scholarly standards. Yet it is also full of rich detail and personal anecdote, uncovering the complex inner life behind the legend of the solitary mountain man. It traces Muir from his boyhood in Scotland and frontier Wisconsin to his adult life in California right after the Civil War up to his death on the eve of World War I. It explores his marriage and family life, his relationship with his abusive father, his many friendships with the humble and famous (including Theodore Roosevelt and Ralph Waldo Emerson), and his role in founding the modern American conservation movement. Inspired by Muir's passion for the wilderness, Americans created a long and stunning list of national parks and wilderness areas, Yosemite most prominent among them. Yet the book also describes a Muir who was a successful fruit-grower, a talented scientist and world-traveler, a doting father and husband, a self-made man of wealth and political influence. A man for whom mountaineering was "a pathway to revelation and worship." For anyone wishing to more fully understand America's first great environmentalist, and the enormous influence he still exerts today, Donald Worster's biography offers a wealth of insight into the passionate nature of a man whose passion for nature remains unsurpassed.
In recent years, the flow of Christian theology has been channeled in diverse streams represented by such trends and movements as black theology, liberation theology, feminist theology, and womanist theology. To survey this abundance and diversity of current Christian theology, this book examines the theologies of representative theologians. Particularly to help students navigate the sea of information, the editors have identified various routes for reading, and have traced several threads or issues common to many of the essays, thus demarcating such recurrent concerns as the ways in which the theologians consider the sources and goals for theology, their variant assumptions and conclusions about the nature of God, their divergent approaches to understanding the person and purpose of the Christ, and their distinct expectations for the destiny of history and faith.
The medieval Christian West's most radical practitioners of a Neoplatonic, negative theology with a mystical focus are John Scottus Eriugena, Meister Eckhart and Nicholas Cusanus. All three mastered what Cusanus described as docta ignorantia: reflecting on their awareness that they could know neither God nor the human mind, they worked out endlessly varied attempts to express what cannot be known. Following Pseudo-Dionysius the Areopagite, they sought to name God with symbolic expressions whose negation leads into mystical theology. For within their Neoplatonic dialectic, negation moves beyond reason and its finite distinctions to intellect, where opposites coincide and a vision of God's infinite unity becomes possible. In these papers Duclow views these thinkers' efforts through the lens of contemporary philosophical hermeneutics. He highlights the interplay of creativity, symbolic expression and language, interpretation and silence as Eriugena, Eckhart and Cusanus comment on the mind's work in naming God. This work itself becomes mystical theology when negation opens into a silent awareness of God's presence, from which the Word once again 'speaks' within the mind - and renews the process of creating and interpreting symbols. Comparative studies with Gregory of Nyssa, Pseudo-Dionysius, Anselm and Hadewijch suggest the book's wider implications for medieval philosophy and theology.
Lenin. Mao. Castro. Mugabe. Khomeini. All sparked movements in the name of liberating their people from their oppressors—capitalists, foreign imperialists, or dictators in their own country. These revolutionaries rallied the masses in the name of freedom, only to become more tyrannical than those they replaced. Much has been written about the anatomy of revolution from Edmund Burke to Crane Brinton Crane, Franz Fanon, and contemporary theorists of revolution found in the modern academy. Yet what is missing is a dissection of the revolutionary minds that destroyed the old for the creation of a more harmful new. Revolutionary Monsters presents a collective biography of five modern day revolutionaries who came into power calling for the liberation of the people only to end up killing millions of people in the name of revolution: Lenin (Russia), Mao (China), Castro (Cuba), Mugabe (Zimbabwe), and Khomeini (Iran). Revolutionary Monsters explores basic questions about the revolutionary personality, and examines how these revolutionaries came to envision themselves as prophets of a new age.
This volume, covering entries from "Shaftesbury, Third Earl of" to "Zubiri, Xavier," presents articles on Eastern and Western philosophies, medical and scientific ethics, the Holocaust, terrorism, censorship, biographical entries, and much more.
The Philosophy of Literature: Four Studies puts forth the question of the extent to which philosophers must go to school with the poets. It begins with a new interpretation of the famous Platonic quarrel with the poetic wisdom of Homer. It brings this question forward through the humanism of thinkers of the Italian Renaissance and the German Idealism of Hegel. It then treats the relation of philosophy and literature in four ways by considering philosophy as literature, philosophy of literature, philosophy in literature, and philosophy and literature. In regard to the first of these, it discusses Jorge Luis Borges's The Immortal, to the second James Joyce's Finnegans Wake, to the third Carl Sandburg's epic prose poem The People, Yes, and to the fourth, Sebastian Brant's Ship of Fools. This work demonstrates that in an area of thought often dominated by fashionable doctrines of literary interpretation, the great works of literature and philosophy remain as permanent residents of our thought and imagination.
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