Henry M. Jackson ranks as one of the great legislators in American history. With a Congressional career spanning the tenure of nine Presidents, Jackson had an enormous impact on the most crucial foreign policy and defense issues of the Cold War era, as well as a marked impact on energy policy, civil rights, and other watershed issues in domestic politics. Jackson first arrived in Washington, D.C., in January 1941 as the Democratic representative of the Second District of Washington State, at the age of 28 the youngest member of Congress. “Scoop” Jackson won reelection time and again by wide margins, moving to the Senate in 1953 and serving there until his death in 1983. He became a powerful voice in U.S. foreign policy and a leading influence in major domestic legislation, especially concerning natural resources, energy, and the environment, working effectively with Senator Warren Magnuson to bring considerable federal investment to Washington State. A standard bearer for the New Deal-Fair Deal tradition of Roosevelt and Truman, Jackson advocated a strong role for the federal government in the economy, health care, and civil rights. He was a firm believer in public control of electric and nuclear power, and leveled stern criticism at the oil industry’s “obscene profits” during the energy crisis of the 1970s. He ran for the presidency twice, in 1972 and 1976, but was defeated for the nomination first by George McGovern and then by Jimmy Carter, marking the beginning of a split between dovish and hawkish liberal Democrats that would not be mended until the ascendance of Bill Clinton. Jackson’s vision concerning America’s Cold War objectives owed much to Harry Truman’s approach to world affairs but, ironically, found its best manifestation in the actions taken by the Republican administration of Ronald Reagan. An early and strong supporter of Israel and of Soviet dissidents, he strongly opposed the Nixon/Kissinger policy of detente as well as many of Carter’s methods of dealing with the Soviet Union. Robert Kaufman has immersed himself in the life and times of Jackson, poring over the more than 1,500 boxes of written materials and tapes that make up the Jackson Papers housed at the University of Washington, as well as the collections of every presidential library from Kennedy through Reagan. He interviewed many people who knew Jackson, both friends and rivals, and consulted other archival materials and published sources dealing with Jackson, relevant U.S. political history and commentary, arms negotiation documents, and congressional reports. He uses this wealth of material to present a thoughtful and encompassing picture of the ideas and policies that shaped America’s Cold War philosophy and actions.
Political scientist Robert G. Kaufman argues that Barack Obama has articulated a clear, consistent national security policy and has pursued it with remarkable fidelity. Yet Kaufman contends that President Obama has imprudently abandoned the muscular internationalism that has marked US foreign policy since the end of World War II.
Much like Margaret Thatcher and Ronald Reagan, President Barack Obama came to office as a politician who emphasized conviction rather than consensus. During his 2008 presidential campaign, he pledged to transform the role of the United States abroad. His ambitious foreign policy goals included a global climate treaty, the peaceful withdrawal of American military forces from Iraq and Afghanistan, and a new relationship with Iran. Throughout Obama's tenure, pundits and scholars have offered competing interpretations of his "grand strategy," while others have maintained that his policies were incoherent or, at best, ad hoc. In Dangerous Doctrine, political scientist Robert G. Kaufman argues that the forty-fourth president has indeed articulated a clear, consistent national security policy and has pursued it with remarkable fidelity. Yet Kaufman contends that President Obama has imprudently abandoned the muscular internationalism that has marked US foreign policy since the end of World War II. Drawing on international relations theory and American diplomatic history, Kaufman presents a robust critique of the Obama doctrine as he situates the president's use of power within the traditions of American strategic practice. Focusing on the pivotal regions of Europe, the Middle East, and Asia, this provocative study demonstrates how current executive branch leadership threatens America's role as a superpower, weakening its ability to spread democracy and counter threats to geopolitical order in increasingly unstable times. Kaufman proposes a return to the grand strategy of moral democratic realism, as practiced by presidents such as Harry S. Truman, Ronald Reagan, and George W. Bush, with the hope of reestablishing the United States as the world's dominant power.
Who is God? The variety of images of God tends to overwhelm us in the present age. Is 'God' a fiction of human construction, or a reality that makes claims upon how we practice 'faith in God'? How does this quest for an understanding of 'God' illumine who 'we' are? God in Postliberal Perspective presents an introduction to the doctrine and concept of God in contemporary philosophy and theology, exploring how some theologians and philosophers dare to speak of God as "real" in our sceptical, pluralistic, and interfaith age. Robert Cathey tours the "house of realism" as constructed by postliberal Christians (David Burrell, William Placher, Bruce Marshall), in conversation with living communities of faith and critical work in philosophy and theology, and develops a distinctive argument about the relation of realism and non-realism in constructing the doctrine of God in postliberal theology. Offering a reading of postliberal theology which is open to critical discussion with other types of theology, philosophy, and faith traditions, this book proposes a model of theological reflection that may be extended to the reality-claims of a wide range of doctrines and concepts.
According to Robert John Russell, one of the foremost scholars on relating Christian theology and science, the topic of “time and eternity” is central to the relation between God and the world in two ways. First, it involves the notion of the divine eternity as the supratemporal source of creaturely time. Second, it involves the eternity of the eschatological New Creation beginning with the bodily Resurrection of Jesus in relation to creaturely time. The key to Russell's engagement with these issues, and the purpose of this book, is to explore Wolfhart Pannenberg’s treatment of time and eternity in relation to mathematics, physics, and cosmology. Time in Eternity is the first book-length exposition of Russell’s unique method for relating Christian theology and the natural sciences, which he calls “creative mutual interaction” (CMI). This method first calls for a reformulation of theology in light of science and then for the delineation of possible topics for research in science drawing on this reformulated theology. Accordingly, Russell first reformulates Pannenberg’s discussion of the divine attributes—eternity and omnipresence—in light of the way time and space are treated in mathematics, physics, and cosmology. This leads him to construct a correlation of eternity and omnipresence in light of the spacetime framework of Einstein’s special relativity. In the process he proposes a new flowing time interpretation of relativity to counter the usual block universe interpretation supported by most physicists and philosophers of science. Russell also replaces Pannenberg’s use of Hegel’s concept of infinity in relation to the divine attributes with the concept of infinity drawn from the mathematics of Georg Cantor. Russell then addresses the enormous challenge raised by Big Bang cosmology to Christian eschatology. In response, he draws on Pannenberg’s interpretation both of the Resurrection as a proleptic manifestation of the eschatological New Creation within history and the present as the arrival of the future. Russell shows how such a reformulated understanding of theology can shed light on possible directions for fundamental research in physics and cosmology. These lead him to explore preconditions in contemporary physics research for the possibility of duration, copresence, retroactive causality, and prolepsis in nature.
In this powerful volume, Robert M. Price engages in serious scrutiny of the beliefs and thinking of genuine Christian theologians and explains why he no longer finds that cardinal Christian claims make enough sense to believe. As he concludes, the gospel proclamation is not a timeless revelation from heaven, but merely Christianity.
Complete 3 volume set available for special price: Philosophical Theology Set (Volumes 1, 2 and 3) The concluding volume in a trilogy advancing a systematic philosophical theology, this book presents a plausible sacred worldview for religious participation. Religion is the third and final volume in Robert Cummings Nevilles systematic development of a new philosophical theology. Unfolding through his earlier volumes, Ultimates and Existence, and now in Religion, philosophical theology considers first-order questions generally treated by religious traditions through philosophical methods while reflecting Nevilles long engagement with philosophy, theology, and Eastern and Western religious traditions. In this capstone to the trilogy, Neville provides a theory of religion and presents a sacred worldview to guide religious participation. His philosophical theory of value enlightens religions approaches to ethics, spirituality, and religious institutional living and collaboration. With a detailed examination of plausibility conditions for sacred worldviews, the book concludes with an exploration of religionless religion for which institutions of religion are of penultimate value. Through the development of philosophical theology, Neville has built a unique, multidisciplinary, comparative, nonconfessional theological system, one that addresses concerns and provides tools for scientific and humanistic scholars of religion, postmodern thinkers, intellectuals from both secular and religious backgrounds, and those interested in the global state of religion today.
For a world so out of tune, this treatise intends to correlate from various instruments of learning, a new sound--a sound of hope. This sound will be heard as each truth from key areas of knowledge will be played in a synthesis of theology, psychology, and philosophy, all in the context of a valid cosmology. To listen and read the key concepts and predictions of the secular authorities, our earth is either destined for a massive freeze or one ending in conflagration. Thus the concern of the author is that all too often each area of study is playing its own sound and, valid as it may be, is not listening or seeing what could be if these sounds became part of a symphony. In Sounds of Hope, Robert N. Janacek contends that, when these sounds are truly heard and projected in our anticipated symphony, a new and harmonious world will be enacted. At a time when there are almost constant sounds of hate, death, and hopelessness, a world awaits, one for us to hear and attend as a new concert, a concert playing a score of harmony and hope.
In this collection of essays, written over the past decade, Robert Cummings Neville addresses contemporary debates about the concept of religion and the importance of the comparative method in theology, while advancing and defending his own original definition of religion. Neville's hypothesis is that religion is a cognitive, existential, and practical engagement of ultimate realities—five ultimate conditions of existence that need to be engaged by human beings. The essays, which range from formal articles to invited lectures, develop this hypothesis and explore its ramifications in religious experience, philosophical theology, religious studies, and the works of important thinkers in philosophy of religion. Defining Religion is an excellent introduction to Neville's work, especially to the systematic philosophical theology presented in his magisterial three-volume set Philosophical Theology.
Writing critically about something you have come to regard with affection must provoke mixed emotions. As I learned more and more about the modern battleship's shortcomings, I found myself, like so many before me, falling under its spell. I have traveled hundreds of miles to visit these wonderful ships, reverently preserved like a necklace of talismans around our nation's coasts. I have stood in awe under the great guns, wondering what it must have been like to hear them fire. Perhaps it is true that their sound and fury signified very little in terms of actual destructive power. But most people thought they did, and that was and still is important. Besides, for the most part, we were proud of those ships. Now we live in a time of weapons so terrible that we must actually hide them-beneath the ground and below the surface of the sea. But, like battleships, they keep the peace precisely because of what others think they can do. All things being equal, who would not prefer the dreadnoughts?
Behind the Masks of God develops an abstract concept of creation ex nihilo to compare and contextualize many of the symbols and more concrete ideas of divinity in world religions. The first focus is Christianity, and the book is put forward as an essay in Christian theology. In addition, the essay asks how creation ex nihilo serves to relate Christianity to other religions, particularly those of China. Neville addresses both Buddhism and Christianity, and to a lesser extent Taoism, as test cases for the applicability of creation ex nihilo as a fundamental comparative category for connecting theistic religions with non-theistic ones.
It is now generally accepted that the structure and function of the human body deeply influence the nature of human thought. As a consequence, our religious experiences are at least partially determined by our sensory organs, emotional programs, sexual sensibilities, and the neural framework of our brains.In Spirituality in the Flesh, Robert C. Fuller investigates how studying the body can help us to answer the profoundest spiritual questions. Why is it that some religious traditions assign spiritual currency to pain? How do neurochemically driven emotions, such as fear, shape our religious actions? What is the relationship between chemically altered states of consciousness and religious innovation? Using recent biological research to illuminate religious beliefs and practices, Fuller delves into topics as diverse as apocalypticism, nature religion, Native American peyotism, and the sexual experimentalism of nineteenth-century communal societies, in every case seeking middle ground between the arguments currently emanating from scientists and humanists. He takes most scientific interpreters to task for failing to understand the inherently cultural aspects of embodied experience even as he chides most religion scholars for ignoring new knowledge about the biological substrates of human thought and behavior.Comfortable with the language of scientific analysis and sympathetic to the inherently subjective aspects of religious events, Fuller introduces the biological study of religion by joining together this era's unprecedented understanding of bodily states with an expert's knowledge of religious phenomena. Culling together insights from scientific observations, historical allusions, and literary references, Spirituality in the Flesh offers a bold look at the biological underpinnings of religion and opens up new and exciting agendas for understanding the nature and value of human religiosity.
It is widely recognized that Immanuel Kant was one of Karl Barth’s most important intellectual influences, but how and to what extent this is the case remains an open question. In Presupposing God, Robert Hand demonstrates a deep consistency between Kant’s and Barth’s theological epistemologies, with this issue in mind. After arguing for a number of positive emphases in Kant’s critical philosophy and religious epistemology in conversation with modern Kant scholarship, Presupposing God demonstrates how these emphases were obscured in Kant’s reception in the decades between Kant and Barth, and then explores the intellectual conditions under which Barth first encountered Kant. The argument proceeds to show how Barth wrestled with these varying interpretations and continued to utilize Kant with increased sophistication as his thought developed across the Romans commentaries, Anselm, and the Church Dogmatics. Presupposing God suggests that Kant can be an asset to theology, rather than the liability he is often taken to be, and that Barth is one of the better available examples of this in practice.
The Tao and the Daimon examines a central theme in religious studies: the question of the authority and authenticity of traditional religious faith and practice (tao) in light of the challenge from the spirit of critical reason (Socrates' daimon). From a non-judgmental, historical standpoint, it develops the dialectical relation between religion and rational inquiry. Neville employs a philosophical system to set a task for reflection, making it possible to see how Eastern and Western religious traditions differ, overlap, contradict, and reinforce one another. The central chapters are detailed studies of theologically interesting elements in Christianity, Buddhism, taoism, and Neoconfucianism. How can one judge of the higher truths of another religion without having practiced it? Can the tao and the daimon, after all, be reconciled purely in the conceptual realm of speculative philosophy? Neville recognizes the very real differences between conceptualizing and practicing and the very real differences in understanding that can result. At the same time, he transcends the problem by identifying (and exemplifying in his own work) speculative philosophy as a tao in itself, "a new locus of religious significance, our own scholarly interpretation, new creations of the holy out of practiced scholarly piety toward the old.
Creativity and God is a sympathetic criticism of process theology. Neville shows that process thought is deeply mistaken to distinguish as it does so sharply between creativity and God and thus falls into both metaphysical and religious difficulties. Metaphysically, it cannot give an adequate account of temporality in God, and Lewis Ford's attempt to do so is analyzed here; nor can it give an account of eternity in God, and Charles Hartshorne's efforts are analyzed. Schubert Ogden has argued that a process neo-classical conception of God is both philosophically superior to alternatives and adequate for representing the religious dimensions of human experience, and Neville argues in detail that this is not so. Charles Winquist has argued that process theology can be made compatible with transcendental theology and its contemporary heirs, and Neville argues that this diminishes the contributions of both sides. John Cobb Jr. has pioneered in the use of process theology for establishing dialogues with East Asian religions, but Neville warns against the biases in its categories. Where process theology seeks to preserve both divine benevolence and human freedom by separating God's creativity from that in human individuals, Neville argues that this makes God unworthy of worship and the human heart empty of the divine. Whereas process theologians look on Neville's theology of divine creation ex nihilo of everything determinate as a peculiar kind of mystical atheism, Neville argues that process theology makes God just another cosmological object, not God at all. Creativity and God joins these issues.
One of the most important developments in the episteme of our time is the recognition that all being and all knowing are socially conditioned. This recognition raises the question of subjective creativity: Is creativity or innovation possible? What is the locus of creativity? Is it the subject or the structure of the structures of being of which the subject is part? Any notion of creativity that takes seriously the condition of being is therefore bound to deal with the perennial issue of freedom and determinism. Dialectic of Sedimentation and Innovation examines the contribution of Paul Ricoeur to this question for the purpose of theological consumption. Ricoeur's philosophical reconstruction of the subject as self creates a space midway between the modern self-positing subject and the postmodern deconstructed subject where reason rules but does not tyrannize. It is from this space that he proposes a view of humanity that argues that to be human is to be homo voluntas, homo lingua, and homo capax. Dialectic of Sedimentation and Innovation seeks to theologically appropriate these notions for Africa's quest for a new creative identity.
Robert Merrihew Adams has been a leader in renewing philosophical respect for the idea that moral obligation may be founded on the commands of God. This collection of Adams' essays, two of which are previously unpublished, draws from his extensive writings on philosophical theology that discuss metaphysical, epistemological, and ethical issues surrounding the concept of God--whether God exists or not, what God is or would be like, and how we ought to relate ourselves to such a being. Adams studies the relation between religion and ethics, delving into an analysis of moral arguments for theistic belief. In several essays, he applies contemporary studies in the metaphysics of individuality, possibility and necessity, and counterfactual conditionals to issues surrounding the existence of God and problems of evil.
In this sweeping narrative that takes us from the Stone Age to the Information Age, Robert Wright unveils an astonishing discovery: there is a hidden pattern that the great monotheistic faiths have followed as they have evolved. Through the prisms of archaeology, theology, and evolutionary psychology, Wright's findings overturn basic assumptions about Judaism, Christianity, and Islam, and are sure to cause controversy. He explains why spirituality has a role today, and why science, contrary to conventional wisdom, affirms the validity of the religious quest. And this previously unrecognized evolutionary logic points not toward continued religious extremism, but future harmony. Nearly a decade in the making, The Evolution of God is a breathtaking re-examination of the past, and a visionary look forward.
In L.A. in the '20s, noted architectural historian and author Robert Winter explains this "architecture of entertainment"-the inherent beauty and mystery of the era when historic architectural styles became adventurous escapades.
This second, expanded edition of Arthur Peacocke's seminal work now includes the author's Gifford Lectures, as well as a new part three, in which he deals roundly with the central corpus of Christian belief for a scientific age. "Distinctively theological commitments are being rethought in light of scientific apprehensions of nature".--Ted Peters, Zygon.
A look at how support groups have affected American society argues that, although support groups provide a warmth and security that holds society together, they can lead to an unhealthy self-absorption and a trivialized sense of what is sacred.
During the three decades Coote examines, Ayres designed nearly two hundred homes in the fashionable San Antonio suburbs of Monte Vista, Olmos Park, and Terrell Hills, homes that even now rank among the most charming in the area.".
This book is an international history of the foundation of modern arms control, highlighting the fact that the instrument is varied, resilient, successful, and enduring. The narrative begins after the Napoleonic wars when newly arisen peace movements focused on arbitration as a path to “ending the war system.” It moves on to the international community’s embrace of “total and complete disarmament” and then to its acceptance of more limited measures by 1968, including the agreements that remain in force today. The book connects the past to the present of multiple negotiations, successful and failed, and underlines how the peace movement increasingly influenced the national policy of the major Western powers, especially the United States. It also highlights the increasing diversification of arms control players, including women and people of color as well as the countries they represented. Based on original research in multinational records and the latest scholarship, the book illustrates the reasons multilateral arms control remains a key instrument of international relations. The chapters are organized both chronologically and thematically, with the result that they cover different amounts of time in order to encompass a given issue and to capture the development of particular threads. The main narrative evolves into a decadeslong quest for a global treaty on “general and complete disarmament,” which otherwise paces the book and shapes its chapters. This book will be of much interest to students of arms control, global governance, peace studies, and International Relations.
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