Interrupting Capitalism traces the history of Catholic thinking about economic life from the perspective of a "theology of interruption." The church's social teaching provides a way for Christians to interrupt capitalism, to live out economic life faithfully in the midst of the global economy.
Interrupting Capitalism traces the history of Catholic thinking about economic life from the perspective of a "theology of interruption." The church's social teaching provides a way for Christians to interrupt capitalism, to live out economic life faithfully in the midst of the global economy.
Debate rages within the Catholic Church about the ethics of war and peace, but the simple question of why wars begin is too often neglected. Catholics’ assumptions about the causes of conflict are almost always drawn uncritically from international relations theory—a field dominated by liberalism, realism, and Marxism—which is not always consistent with Catholic theology. In The Origins of War, Matthew A. Shadle examines several sources to better understand why war happens. His retrieval of biblical literature and the teachings of figures from church tradition sets the course for the book. Shadle then explores the growing awareness of historical consciousness within the Catholic tradition—the way beliefs and actions are shaped by time, place, and culture. He examines the work of contemporary Catholic thinkers like Pope John Paul II, Jacques Maritain, John Courtney Murray, Dorothy Day, Brian Hehir, and George Weigel. In the constructive part of the book, Shadle analyzes the movement within international relations theory known as constructivism—which proposes that war is largely governed by a set of socially constructed and cultural influences. Constructivism, Shadle claims, presents a way of interpreting international politics that is highly amenable to a Catholic worldview and can provide a new direction for the Christian vocation of peacemaking.
Examines the life and martyrdom of Archbishop Oscar Romero in El Salvador through the lens of agrarian reform, arguing that his advocacy for the just distribution of land drew heavily on Catholic Social Doctrine and its conviction that creation is a common gift"--
Black Skin, White Coats is a history of psychiatry in Nigeria from the 1950s to the 1980s. Working in the contexts of decolonization and anticolonial nationalism, Nigerian psychiatrists sought to replace racist colonial psychiatric theories about the psychological inferiority of Africans with a universal and egalitarian model focusing on broad psychological similarities across cultural and racial boundaries. Particular emphasis is placed on Dr. T. Adeoye Lambo, the first indigenous Nigerian to earn a specialty degree in psychiatry in the United Kingdom in 1954. Lambo returned to Nigeria to become the medical superintendent of the newly founded Aro Mental Hospital in Abeokuta, Nigeria’s first “modern” mental hospital. At Aro, Lambo began to revolutionize psychiatric research and clinical practice in Nigeria, working to integrate “modern” western medical theory and technologies with “traditional” cultural understandings of mental illness. Lambo’s research focused on deracializing psychiatric thinking and redefining mental illness in terms of a model of universal human similarities that crossed racial and cultural divides. Black Skin, White Coats is the first work to focus primarily on black Africans as producers of psychiatric knowledge and as definers of mental illness in their own right. By examining the ways that Nigerian psychiatrists worked to integrate their psychiatric training with their indigenous backgrounds and cultural and civic nationalisms, Black Skin, White Coats provides a foil to Frantz Fanon’s widely publicized reactionary articulations of the relationship between colonialism and psychiatry. Black Skin, White Coats is also on the cutting edge of histories of psychiatry that are increasingly drawing connections between local and national developments in late-colonial and postcolonial settings and international scientific networks. Heaton argues that Nigerian psychiatrists were intimately aware of the need to engage in international discourses as part and parcel of the transformation of psychiatry at home.
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