Hope for the Earth' explores the viability of an eschatological approach to an ecological theology, spirituality, and praxis in the South African context. The basic intuition of such an eschatological approach is that an environmental praxis can only be empowered on the basis of an adequate understanding of Christian hope. Despair in the face of environmental destruction will inevitably lead to a spirit of resignation. Where, then, can a vision of hope that includes hope for the earth be found? The author proposes a Òroad mapÓ for eschatology based on the observation that eschatology has traditionally responded to three aspects of the human predicament, namely 1) the evil effects of sin; 2) the problem of finitude and transience; and 3) the limitations of human power and knowledge in space (Part A). This analysis is used to fathom the depths of despair as a result of environmental destruction (Part B). The Biblical roots and subsequent history of Christian eschatology are discussed briefly (Part C). Recent contributions in Christian eschatology, ecological theology, cosmology, and South African expressions of hope are explored in depth in search of a vision of hope that includes hope for the earth itself (Part D). The eschatological road map is used to develop a vision of hope for the earth on the basis of a theology of life: life amidst death and destruction, life beyond death and eternal life in the presence of God (Part E). Finally the implications of this vision for an ecological ethos, spirituality, and praxis in the South African context are indicated (Part F).
What is the place and vocation of human beings in the earth community? This is the central question that this contribution towards a Christian ecological anthropology addresses. In ecological theology this question is often answered by the affirmation that 'We are at home on earth'. This affirmation rightly responds to the widespread sense of alienation from nature, to the anthropocentrism that pervades much of the Christian tradition and to concerns about the scope of environmental devastation. This book challenges the affirmation that we are at home on earth, examining natural suffering, anxieties concerning human finitude and especially the pervasiveness of evil. The book investigates contributions to ecological theology, South African and African theology, reformed theology and contemporary dialogues between theology and the sciences in search of a thoroughly ecological Christian anthropology.
Can Christian sin-talk be retrieved within the public sphere? In this contribution to ecotheology, Ernst M. Conradie argues that, amid ecological destruction, discourse on sin can contribute to a multidisciplinary depth diagnosis of what has gone wrong in the world. He confronts some major obstacles related to the plausibility of sin-talk in conversation with evolutionary biology, the cognitive sciences, and animal ethology. He defends an Augustinian insistence that social evil, rather than natural evil, is our primary predicament. If the root cause of social evil is sin, then a Christian confession of sin may yet yield good news for the whole earth.
Hope for the Earth' explores the viability of an eschatological approach to an ecological theology, spirituality, and praxis in the South African context. The basic intuition of such an eschatological approach is that an environmental praxis can only be empowered on the basis of an adequate understanding of Christian hope. Despair in the face of environmental destruction will inevitably lead to a spirit of resignation. Where, then, can a vision of hope that includes hope for the earth be found? The author proposes a Òroad mapÓ for eschatology based on the observation that eschatology has traditionally responded to three aspects of the human predicament, namely 1) the evil effects of sin; 2) the problem of finitude and transience; and 3) the limitations of human power and knowledge in space (Part A). This analysis is used to fathom the depths of despair as a result of environmental destruction (Part B). The Biblical roots and subsequent history of Christian eschatology are discussed briefly (Part C). Recent contributions in Christian eschatology, ecological theology, cosmology, and South African expressions of hope are explored in depth in search of a vision of hope that includes hope for the earth itself (Part D). The eschatological road map is used to develop a vision of hope for the earth on the basis of a theology of life: life amidst death and destruction, life beyond death and eternal life in the presence of God (Part E). Finally the implications of this vision for an ecological ethos, spirituality, and praxis in the South African context are indicated (Part F).
In Secular Discourse on Sin in the Anthropocene: What’s Wrong with the World, Ernst M. Conradieutilizes a notion of social diagnostics to explore not only the surface-level symptoms of ecological destruction, but also its ultimate causes. Conradie uses two toolkits to review secular literature on the Anthropocene, namely the prophetic and pastoral vocabulary of Christian sin-talk and the theological critique against apartheid in South Africa. Various layers of the underlying problem are uncovered on this bases, including unsustainable “habits of the heart,” structural violence, the ideologies of unlimited economic growth and humanism, quasi-soteriologies such as climate engineering, idolatries such as self-divinization, and heresy. Conradie offers authentic discourse on the Anthropocene from the perspective of the global South, and includes a theological postscript to posit tentative suggestions as to what God may have in store for humanity in this time. Scholars of theology, environmental studies, and history will find this book particularly useful.
Why should Christians engage in earthkeeping as Christians and from within Christian communities? What is the underlying theological rationale for that? In this book some 19 reasons why Christians may be encouraged to engage in earthkeeping are identified, juxtaposed and assessed in order to call for clarity, to invite discussion and to elicit creative tensions. No single position is advocated ? it would be helpful if Christians could engage in earthkeeping on the basis of any of these motivations.
This volume explores the legacy of the Dutch theologian and statesman Abraham Kuyper for contemporary Christian ecotheology. A crucial problem in ecotheology is how to do justice to both creation and salvation as acts of God, given the impact of the environmental crisis and the concern for creation (as creatura). Can Kuyper help one in this regard, given his controversial legacy, especially in South Africa? The volume explores Kuyper's notions of revelation, common grace and re-creation on this basis. It is structured as an inter-continental dialogue with a set of essays by Ernst Conradie, responses from Clifford Anderson, Vincent Bacote, Hans Engdahl, Dirk van Keulen, Cornelis van der Kooi, Benjamin Myers, Leslie van Rooi and Günter Thomas, and a rejoinder.
Martin Versfeld (1909–1995) is one of South Africa’s greatest philosophers, appreciated by academics and activists, poets and the broader public. His masterful prose spans the tension between disquiet and joy. Detractor of the violent trends of modernity, a critic of apartheid from the first hour, he was among the first philosophers of ecology. At the same time he celebrated the generosity of the world and advocated an ethics of simplicity, drawing on mediaeval theology and Eastern wisdom. His philosophy offered food for thought in dark times of the 20th century, as it still does for us in the 21st century. This first book-length study on Versfeld is an invitation to think with him on justice and exploitation, cultural difference and human nature, religion and the environment, time and connectedness.
This dictionary contains 739 entries with about 1400 references to the primary literature. Details on the composition, performance, sensitivity and other pertinent properties of Energetic Materials such as High Explosives, Propellants, Pyrotechnics, as well as important ingredients such as Oxidizers, Fuels, Binders, and Modifiers are given and presented partly in over 180 tables with more than 240 structural formulas . In detail the dictionary gives elaborate descriptions of 460 Chemical Substances 170 Pyrotechnic Compositions 360 High Explosive and Propellant Formulations In addition, the basic physical and thermochemical properties of 435 pure substances (elements & compounds) typically occuring as ingredients or reaction products are given too. 150 Figures, schemes and diagrams explain Applications, Test methods, Scientific facilities, and finally Individuals closely tied with the development and investigation of Energetic Materials. The book is intended for readers with a technical or scientific background, active in governmental agencies, research institutes, trade and industry, concerned with the procurement, development, manufacture, investigation and use of Energetic Materials, such as High Explosives, Propellants, Pyrotechnics, Fireworks and Ammunition. The book serves both as a daily reference for the experienced as well as an introduction for the newcomer to the field.
What is the place and vocation of human beings in the earth community? This is the central question that this contribution towards a Christian ecological anthropology addresses. In ecological theology this question is often answered by the affirmation that 'We are at home on earth'. This affirmation rightly responds to the widespread sense of alienation from nature, to the anthropocentrism that pervades much of the Christian tradition and to concerns about the scope of environmental devastation. This book challenges the affirmation that we are at home on earth, examining natural suffering, anxieties concerning human finitude and especially the pervasiveness of evil. The book investigates contributions to ecological theology, South African and African theology, reformed theology and contemporary dialogues between theology and the sciences in search of a thoroughly ecological Christian anthropology.
Can Christian sin-talk be retrieved within the public sphere? In this contribution to ecotheology, Ernst M. Conradie argues that, amid ecological destruction, discourse on sin can contribute to a multidisciplinary depth diagnosis of what has gone wrong in the world. He confronts some major obstacles related to the plausibility of sin-talk in conversation with evolutionary biology, the cognitive sciences, and animal ethology. He defends an Augustinian insistence that social evil, rather than natural evil, is our primary predicament. If the root cause of social evil is sin, then a Christian confession of sin may yet yield good news for the whole earth.
Why should Christians engage in earthkeeping as Christians and from within Christian communities? What is the underlying theological rationale for that? In this book some 19 reasons why Christians may be encouraged to engage in earthkeeping are identified, juxtaposed and assessed in order to call for clarity, to invite discussion and to elicit creative tensions. No single position is advocated ? it would be helpful if Christians could engage in earthkeeping on the basis of any of these motivations.
In Secular Discourse on Sin in the Anthropocene: What’s Wrong with the World, Ernst M. Conradieutilizes a notion of social diagnostics to explore not only the surface-level symptoms of ecological destruction, but also its ultimate causes. Conradie uses two toolkits to review secular literature on the Anthropocene, namely the prophetic and pastoral vocabulary of Christian sin-talk and the theological critique against apartheid in South Africa. Various layers of the underlying problem are uncovered on this bases, including unsustainable “habits of the heart,” structural violence, the ideologies of unlimited economic growth and humanism, quasi-soteriologies such as climate engineering, idolatries such as self-divinization, and heresy. Conradie offers authentic discourse on the Anthropocene from the perspective of the global South, and includes a theological postscript to posit tentative suggestions as to what God may have in store for humanity in this time. Scholars of theology, environmental studies, and history will find this book particularly useful.
The papers in this volume of Ernst Cassirer's unpublished works give insight into the major issues that engaged Cassirer's interest between 1935 and 1945. The book begins with his inaugural address at the University of Göteborg, Sweden, in the first years of his exile from Hitler's Germany, and ends with a talk to the Columbia Philosophy Club. The note that introduces this piece was written on the day of his death. In his long and productive career, Ernst Cassirer always tried to integrate his works of original philosophy and studies in intellectual history into a general understanding of the nature of myth, culture, and symbol. These essays show that his interest persisted to the end. His piece on Judaism and political myths is perhaps the most dramatic in this collection, as it blends philosophical coolness with his deeply felt outrage at fascism. Best known in this country for The Myth of the State, The Philosophy of Symbolic Forms, and An Essay on Man, Ernst Cassirer has been read and studied by generations of students. In this book they will find illuminations, in a more informal voice, of the major themes in Cassirer's work. New readers will be introduced to the great issues that occupied the interest of one of the twentieth century's most widely read philosophers. "A genuine contribution to the history of modern philosophy - and of special value to the informed general reader, since it includes a number of valid attempts by Cassirer to translate his radical, sometimes difficult, concepts of culture into non-technical terms." -- The Booklist
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