Western moral and political theory in the last two centuries has widely held that morality and politics are independent of a divine reality. Claiming that this consensus is flawed, prominent theologian Franklin I. Gamwell argues that there is a necessary relation between moral worth and belief in God. Without appealing to the beliefs of any specific religion, Gamwell defends a return to the view that moral and political principles depend on a divine purpose. To separate politics from the divine misrepresents the distinctive character of human freedom, Gamwell maintains, and thus prevents a full understanding of the nature of justice. Principles of justice define "democracy on purpose" as the political form in which we pursue the divine good. Engaging in a dialogue with such major representatives of the dominant consensus as Kant, Habermas, and Rawls, and informed by the philosophical writings of Alfred North Whitehead, this book makes the case for a neoclassical metaphysics that restores a religious sensibility to our political life.
In this collection of essays, Franklin I. Gamwell offers a defense of transcendental metaphysics, especially in its neoclassical form, and builds a case for its importance as a tool for addressing abiding problems in philosophical theology and morality—including talk about God, human fault, moral decision, and the relationship of politics and religious freedom. In Part I, Gamwell argues against Kant and a wide range of contemporary philosophers, for the validity of transcendental metaphysics designated in the strict sense. He engages with Aquinas, Schleiermacher, Augustine, and Reinhold Niebuhr to argue that neoclassical metaphysics, for which the divine whole is itself temporal or forever self-surpassing, provides a more coherent account of God than does classical metaphysics, for which the divine whole is completely eternal. In Part II, Gamwell looks at transcendental metaphysics designated in the broad sense. In particular, he takes up the moral opportunity with which humans are presented, and argues that the moral law depends on a comprehensive good, that is, a good defined metaphysically in the strict sense. He then offers an extended discussion of the relation between transcendental metaphysics and morality, and explores Ronald Dworkin's view of the relationship between democracy and religion, the question of whether religious activities are properly exempted from generally applicable laws, and the constitutional debate about national and states' rights.
This is the most thorough philosophical analysis available of the principle of religious freedom. It draws on the thought of philosophers and political theorists (Rawls, Habermas, Murray, Rorty, Greenawalt, and Mead) rather than on the framers of the Constitution and the Bill of Rights.
Morals and politics depend on a metaphysical backing. All reality is marked by certain necessary features and a divine purpose inherent in all reality defines the good to which all human life should be directed. These are bold assertions in a climate where the credibility of metaphysics is widely denied. Indeed, for the past two centuries, Western philosophy has been marked by a consensus that questions about moral and political life should be considered separately from questions about ultimate reality. In this challenging work, Franklin I. Gamwell defends metaphysical necessity against both modern and postmodern critiques. The metaphysics vindicated is not the traditional form both critiques typically have in view, however. Instead, Gamwell outlines a neoclassical project for which Alfred North Whitehead and Charles Hartshorne are the main philosophical resources. As it maintains the significance of theistic metaphysics, the book makes no appeal to religious authority but solely to common human experience, and on this basis articulates principles of human purpose and democratic justice.
Franklin I. Gamwell holds that democracy with religious freedom is dependent on metaphysical theism. Democratic politics can be neutral to all religious convictions only if its constitution establishes a full and free discourse about the ultimate terms of justice and their application to decisions of the state, and the divine good is the true ground of justice. Notably, Gamwell's view challenges virtually all current accounts of democracy with religious freedom. This uncommon position emerges through a series of essays in which Gamwell engages a variety of conversation partners, including Thomas Jefferson, David Strauss, Abraham Lincoln, Jürgen Habermas, Alfred North Whitehead, Reinhold Niebuhr, and Iris Murdoch. Discussions of Jefferson, Lincoln, and the US Constitution illustrate the promise of neoclassical metaphysics as a context for interpreting US history. Gamwell then defends his metaphysics against both modern refusals of metaphysics and accounts of ultimate reality offered by Niebuhr and Murdoch.
What vision for our political life does Christian faith affirm and how might its principles be applied to specific political issues? In speaking to these questions, this book defends a third alternative to the liberal and conservative ideals so influential in American public life, and, in the process, criticizes the so-called Christian Political Right for misunderstanding what Christian faith means for politics. Christians worship the God of all-embracing love who wills that all people flourish here in this world through a beloved community. Because this God is ever-present in the deepest experience of all people, the true vision for our common life can be discerned and applied through politics by way of full and free discussion and debate. Democracy is, then, the political form of the beloved community, and justice means empowering all to achieve in ways that enhance human mutuality. This theological account is articulated in relation to diverse contemporary issues: abortion, same-sex marriage, affirmative action, campaign finance reform, economic inequality, and our nation's responsibilities within the wider world. The writings herein represent the author's engagement with Protestants for the Common Good, a Chicago-based organization that seeks to educate and mobilize Christians for democratic politics, and contains some of the official political statements of that organization.
Western moral and political theory in the last two centuries has widely held that morality and politics are independent of a divine reality. Claiming that this consensus is flawed, prominent theologian Franklin I. Gamwell argues that there is a necessary relation between moral worth and belief in God. Without appealing to the beliefs of any specific religion, Gamwell defends a return to the view that moral and political principles depend on a divine purpose. To separate politics from the divine misrepresents the distinctive character of human freedom, Gamwell maintains, and thus prevents a full understanding of the nature of justice. Principles of justice define "democracy on purpose" as the political form in which we pursue the divine good. Engaging in a dialogue with such major representatives of the dominant consensus as Kant, Habermas, and Rawls, and informed by the philosophical writings of Alfred North Whitehead, this book makes the case for a neoclassical metaphysics that restores a religious sensibility to our political life.
Explores democracy with religious freedom and its dependence on theism. Franklin I. Gamwell holds that democracy with religious freedom is dependent on metaphysical theism. Democratic politics can be neutral to all religious convictions only if its constitution establishes a full and free discourse about the ultimate terms of justice and their application to decisions of the state, and the divine good is the true ground of justice. Notably, Gamwells view challenges virtually all current accounts of democracy with religious freedom. This uncommon position emerges through a series of essays in which Gamwell engages a variety of conversation partners, including Thomas Jefferson, David Strauss, Abraham Lincoln, Jürgen Habermas, Alfred North Whitehead, Reinhold Niebuhr, and Iris Murdoch. Discussions of Jefferson, Lincoln, and the US Constitution illustrate the promise of neoclassical metaphysics as a context for interpreting US history. Gamwell then defends his metaphysics against both modern refusals of metaphysics and accounts of ultimate reality offered by Niebuhr and Murdoch.
The endorsement of religious freedom in the first amendment to the Constitution of the United States represents a modern revolution in the relation between politics and religion. In American politics there has been continual disagreement about the meaning of this constitutional principle, and widely-held views of religious freedom include much philosophical confusion. This book shows how a plurality of religious convictions can be politically united only by a free debate among different religious convictions. The author demonstrates that religious freedom is a coherent political principle, and that this principle is the defining democratic commitment because all other political principles should be subject to assessment by the same free debate characterizing religious freedom. This book identifies the meaning of an authentically democratic constitution and the civility required of democratic citizens.
In this collection of essays, Franklin I. Gamwell offers a defense of transcendental metaphysics, especially in its neoclassical form, and builds a case for its importance as a tool for addressing abiding problems in philosophical theology and morality—including talk about God, human fault, moral decision, and the relationship of politics and religious freedom. In Part I, Gamwell argues against Kant and a wide range of contemporary philosophers, for the validity of transcendental metaphysics designated in the strict sense. He engages with Aquinas, Schleiermacher, Augustine, and Reinhold Niebuhr to argue that neoclassical metaphysics, for which the divine whole is itself temporal or forever self-surpassing, provides a more coherent account of God than does classical metaphysics, for which the divine whole is completely eternal. In Part II, Gamwell looks at transcendental metaphysics designated in the broad sense. In particular, he takes up the moral opportunity with which humans are presented, and argues that the moral law depends on a comprehensive good, that is, a good defined metaphysically in the strict sense. He then offers an extended discussion of the relation between transcendental metaphysics and morality, and explores Ronald Dworkin's view of the relationship between democracy and religion, the question of whether religious activities are properly exempted from generally applicable laws, and the constitutional debate about national and states' rights.
What vision for our political life does Christian faith affirm and how might its principles be applied to specific political issues? In speaking to these questions, this book defends a third alternative to the liberal and conservative ideals so influential in American public life, and in the process, criticizes the so-called Christian Political Right for misunderstanding what Christian faith means for politics. Christians worship the God of all-embracing love who wills that all people flourish here in this world through a beloved community. Because this God is ever-present in the deepest experience of all people, the true vision for our common life can be discerned and applied through politics by way of full and free discussion and debate. Democracy is, then, the political form of the beloved community, and justice means empowering all to achieve in ways that enhance human mutuality. This theological account is articulated in relation to diverse contemporary issues: abortion, same-sex marriage, affirmative action, campaign finance reform, economic inequality, and our nation's responsibilities within the wider world. The writings herein represent the author's engagement with Protestants for the Common Good, a Chicago-based organization that seeks to educate and mobilize Christians for democratic politics, and contains some of the official political statements of that organization. "Running through this book is a critical and endangered notion of the `common good.' Gamwell dares to propose that there is such a thing and that Christian faith' has a vision for the human community at odds with alternate visions in the culture.'It is a vision ofinclusivity that is contrary to the ideological divide that polarizes everything and erupts in culture wars. It is a vision that rests not on what divides us but the possibility of common ground on which we might actually stand together."---from the Foreword by John M. Buchanan Pastor of Fourth Presbyterian Church in Chicago, Illiois
A Book Of Gems: Or Choice Selections From The Writings Of Benjamin Franklin, Arranged By J. A. Headington, And Joseph Franklin. This book is a result of an effort made by us towards making a contribution to the preservation and repair of original classic literature. In an attempt to preserve, improve and recreate the original content, we have worked towards: 1. Type-setting & Reformatting: The complete work has been re-designed via professional layout, formatting and type-setting tools to re-create the same edition with rich typography, graphics, high quality images, and table elements, giving our readers the feel of holding a 'fresh and newly' reprinted and/or revised edition, as opposed to other scanned & printed (Optical Character Recognition - OCR) reproductions. 2. Correction of imperfections: As the work was re-created from the scratch, therefore, it was vetted to rectify certain conventional norms with regard to typographical mistakes, hyphenations, punctuations, blurred images, missing content/pages, and/or other related subject matters, upon our consideration. Every attempt was made to rectify the imperfections related to omitted constructs in the original edition via other references. However, a few of such imperfections which could not be rectified due to intentional\unintentional omission of content in the original edition, were inherited and preserved from the original work to maintain the authenticity and construct, relevant to the work. We believe that this work holds historical, cultural and/or intellectual importance in the literary works community, therefore despite the oddities, we accounted the work for print as a part of our continuing effort towards preservation of literary work and our contribution towards the development of the society as a whole, driven by our beliefs. We are grateful to our readers for putting their faith in us and accepting our imperfections with regard to preservation of the historical content. HAPPY READING!
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