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The Idea of Nicaea in the Early Church Councils, AD 431-451 (Oxford Early Christian Studies)
by Mark S. SmithThe Idea of Nicaea in the Early Church Councils examines the role that appeals to Nicaea (both the council and its creed) played in the major councils of the mid-fifth century. It argues that the conflict between rival construals of Nicaea, and the struggle convincingly to arbitrate between them, represented a key dynamic driving—and unsettling—the conciliar activity of these decades. Mark S. Smith identifies a set of inherited assumptions concerning the role that Nicaea was expected to play in orthodox discourse—namely, that it possessed unique authority as a conciliar event, and sole sufficiency as a credal statement. The fundamental dilemma was thus how such shibboleths could be persuasively reaffirmed in the context of a dispute over Christological doctrine that the resources of the Nicene Creed were inadequate to address, and how the convening of new oecumenical councils could avoid fatally undermining Nicaea's special status. Smith examines the articulation of these contested ideas of 'Nicaea' at the councils of Ephesus I (431), Constantinople (448), Ephesus II (449), and Chalcedon (451). Particular attention is paid to the role of conciliar acta in providing carefully-shaped written contexts within which the Nicene Creed could be read and interpreted. This study proposes that the capacity of the idea of 'Nicaea' for flexible re-expression was a source of opportunity as well as a cause of strife, allowing continuity with the past to be asserted precisely through adaptation and modification, and opening up significant new paths for the articulation of credal and conciliar authority. The work thus combines a detailed historical analysis of the reception of Nicaea in the proceedings of the fifth-century councils, with an examination of the complex delineation of theological 'orthodoxy' in this period. It also reflects more widely on questions of doctrinal development and ecclesial reception in the early church.
The Idea of Semitic Monotheism: The Rise and Fall of a Scholarly Myth
by Guy G. StroumsaThe Idea of Semitic Monotheism examines some major aspects of the scholarly study of religion in the long nineteenth century—from the Enlightenment to the First World War. It aims to understand the new status of Judaism and Islam in the formative period of the new discipline. Guy G. Stroumsa focuses on the concept of Semitic monotheism, a concept developed by Ernest Renan around the mid-nineteenth century on the basis of the postulated and highly problematic contradistinction between Aryan and Semitic families of peoples, cultures, and religions. This contradistinction grew from the Western discovery of Sanskrit and its relationship with European languages, at the time of the Enlightenment and Romanticism. Together with the rise of scholarly Orientalism, this discovery offered new perspectives on the East, as a consequence of which the Near East was demoted from its traditional status as the locus of the Biblical revelations. This innovative work studies a central issue in the modern study of religion. Doing so, however, it emphasizes the new dualistic taxonomy of religions had major consequences and sheds new light on the roots of European attitudes to Jews and Muslims in the twentieth century, up to the present day.
The Idea of Semitic Monotheism: The Rise and Fall of a Scholarly Myth
by Guy G. StroumsaThe Idea of Semitic Monotheism examines some major aspects of the scholarly study of religion in the long nineteenth century—from the Enlightenment to the First World War. It aims to understand the new status of Judaism and Islam in the formative period of the new discipline. Guy G. Stroumsa focuses on the concept of Semitic monotheism, a concept developed by Ernest Renan around the mid-nineteenth century on the basis of the postulated and highly problematic contradistinction between Aryan and Semitic families of peoples, cultures, and religions. This contradistinction grew from the Western discovery of Sanskrit and its relationship with European languages, at the time of the Enlightenment and Romanticism. Together with the rise of scholarly Orientalism, this discovery offered new perspectives on the East, as a consequence of which the Near East was demoted from its traditional status as the locus of the Biblical revelations. This innovative work studies a central issue in the modern study of religion. Doing so, however, it emphasizes the new dualistic taxonomy of religions had major consequences and sheds new light on the roots of European attitudes to Jews and Muslims in the twentieth century, up to the present day.
The Idea of Social Science and Proper Phenomenology (Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures #28)
by Jonathan TuckettThis monograph examines an academic discipline in crisis. The author claims that this field concerned with society and relationships is in trouble. No one can seem to agree on what it does or how to go about doing it. His insightful argument revives the thought of key phenomenologists often no longer considered in social science. Looking predominantly at debates within religious studies, this book uncovers certain misguided presuppositions which have strongly influenced scholars in the field. This reflects itself in a Weberian Ideal regarding the institutional place of science in the universities and a failure to properly consider the epistemic status of knowledge produced for its own sake. But even recognizing these issues will not get to the core of the crisis. It will not help scholars better understand what it is to be human. To address this, the author digs deeper. He draws on the philosophical phenomenology of Husserl’s Phenomenological Movement to critique our very idea of social science. In the process, he presents a radical approach to the question of humanity. This volume concludes that, properly understood, social science is a hobby. It deserves no special place in the university. Indeed, if it is to be pursued properly, it requires a fundamentally revised understanding of humanity. The author argues this not of the sake of controversy. Rather, his intention is to affect the necessary shift in our understanding that will enable future constructive solutions.
The Idea of the Muslim World: A Global Intellectual History
by Cemil AydinAs Cemil Aydin explains in this provocative history, it is a misconception to think that the world’s 1.5 billion Muslims constitute a single religio-political entity. How did this mistaken belief arise, why is it so widespread, and how can its grip be loosened so that a more fruitful discussion about politics in Muslim societies can begin?
The Idea Of The Muslim World: A Global Intellectual History
by Cemil AydinAs Cemil Aydin explains in this provocative history, it is a misconception to think that the world’s 1.5 billion Muslims constitute a single religio-political entity. How did this mistaken belief arise, why is it so widespread, and how can its grip be loosened so that a more fruitful discussion about politics in Muslim societies can begin?
The Idea of the Theater in Latin Christian Thought: Augustine to the Fourteenth Century
by Donnalee Dox"Through well-informed and nuanced readings of key documents from the fourth through fourteenth centuries, this book challenges historians' long-held beliefs about how concepts of Greco-Roman theater survived the fall of Rome and the Middle Ages, and contributed to the dramatic triumphs of the Renaissance. Dox's work is a significant contribution to the history of ideas that will change forever the standard narrative of the birth and development of theatrical activity in medieval Europe." ---Margaret Knapp, Arizona State University "...an elegantly concise survey of the way classical notions of theater have been interpreted in the Latin Middle Ages. Dox convincingly demonstrates that far from there being a single 'medieval' attitude towards theater, there was in fact much debate about how theater could be understood to function within Christian tradition, even in the so-called 'dark ages' of Western culture. This book makes an innovative contribution to studies of the history of the theater, seen in terms of the history of ideas, rather than of practice." ---Constant Mews, Director, Centre for the Study of Religion & Theology, University of Monash, Australia "In the centuries between St. Augustine and Bartholomew of Bruges, Christian thought gradually moved from a brusque rejection of classical theater to a progressively nuanced and positive assessment of its value. In this lucidly written study, Donnalee Dox adds an important facet to our understanding of the Christian reaction to, and adaptation of, classical culture in the centuries between the Church Fathers and the rediscovery of Aristotle." ---Philipp W. Rosemann, University of Dallas This book considers medieval texts that deal with ancient theater as documents of Latin Christianity's intellectual history. As an exercise in medieval historiography, this study also examines biases in modern scholarship that seek links between these texts and performance practices. The effort to bring these texts together and place them in their intellectual contexts reveals a much more nuanced and contested discourse on Greco-Roman theater and medieval theatrical practice than has been acknowledged. The book is arranged chronologically and shows the medieval foundations for the Early Modern integration of dramatic theory and theatrical performance. The Idea of the Theater in Latin Christian Thought will be of interest to theater historians, intellectual historians, and those who work on points of contact between the European Middle Ages and Renaissance. The broad range of documents discussed (liturgical treatises, scholastic commentaries, philosophical tracts, and letters spanning many centuries) renders individual chapters useful to philosophers, aestheticians, and liturgists as well as to historians and historiographers. For theater historians, this study offers an alternative reading of familiar texts which may alter our understanding of the emergence of dramatic and theatrical traditions in the West. Because theater is rarely considered as a component of intellectual projects in the Middle Ages, this study opens a new topic in the writing of medieval intellectual history.
Ideal Islamic Economy: An Introduction (Political Economy of Islam)
by Abbas Mirakhor Hossein AskariThis book provides an introduction to the vision of an economic system based completely on the Holy Qur’an—a system defined as a collection of institutions, representing rules of behavior, prescribed by Allah for humans, and the traditions of the Messenger. The authors argue that the main reason for the economic underperformance of Muslim countries and their economies has been non-compliance with the prescribed rules of behavior. Rule non-compliance has been chiefly due to the failure of Muslims to comprehend the Metaframework of the Qur’an and the Archetype Model of the Prophet Mohammad and interpret them in ways compatible with their own generation and time. Askari and Mirakhor believe these rules (institutions), properly adapted to prevailing conditions present what they consider as an ideal economic system.
Idealism after Existentialism: Encounters in Philosophy of Religion (Routledge Focus on Philosophy)
by N. N. TrakakisA century ago the dominant philosophical outlook was not some form of materialism or naturalism, but idealism. However, this way of thinking about reality fell out of favour in the Anglo-American analytic tradition as well as the Continental schools of the twentieth century.The aim of this book is to restage and reassess the encounter between idealism and contemporary philosophy. The idealist side will be represented by the great figures of the 19th-century post-Kantian tradition in Germany, from Fichte and Schelling to Hegel, followed by the towering Hegelians in Britain led by T. H. Green, F. H. Bradley and Bernard Bosanquet. Their twentieth-century adversaries will be represented by the secular existentialists, especially the famous French trio of Sartre, Beauvoir and Camus, who sought to follow Nietzsche in philosophizing in light of the death of God. And the arena of encounter will be the philosophy of religion—more specifically, questions relating to the nature and existence of God, death and the meaning of life, and the problem of evil. The book argues that the existentialist critique of idealism enables an innovative as well as a more critical and adventurous approach that is sorely needed in philosophy of religion today.Idealism after Existentialism will be of interest to scholars and advanced students working in the history of ninteenth- and twentieth-century philosophy and philosophy of religion.
Idealism after Existentialism: Encounters in Philosophy of Religion (Routledge Focus on Philosophy)
by N. N. TrakakisA century ago the dominant philosophical outlook was not some form of materialism or naturalism, but idealism. However, this way of thinking about reality fell out of favour in the Anglo-American analytic tradition as well as the Continental schools of the twentieth century.The aim of this book is to restage and reassess the encounter between idealism and contemporary philosophy. The idealist side will be represented by the great figures of the 19th-century post-Kantian tradition in Germany, from Fichte and Schelling to Hegel, followed by the towering Hegelians in Britain led by T. H. Green, F. H. Bradley and Bernard Bosanquet. Their twentieth-century adversaries will be represented by the secular existentialists, especially the famous French trio of Sartre, Beauvoir and Camus, who sought to follow Nietzsche in philosophizing in light of the death of God. And the arena of encounter will be the philosophy of religion—more specifically, questions relating to the nature and existence of God, death and the meaning of life, and the problem of evil. The book argues that the existentialist critique of idealism enables an innovative as well as a more critical and adventurous approach that is sorely needed in philosophy of religion today.Idealism after Existentialism will be of interest to scholars and advanced students working in the history of ninteenth- and twentieth-century philosophy and philosophy of religion.
Idealism and Christian Philosophy: Idealism and Christianity Volume 2
by Professor James S. Spiegel Professor Steven B. CowanWhen it comes to contemporary philosophical problems, metaphysical idealism-or Berkeleyan immaterialism-is not taken seriously by most philosophers, not to mention the typical Christian layperson. This state of affairs deserves some attempt at rectification, since Idealism has considerable explanatory power as a metaphysical thesis and provides numerous practical and theoretical benefits. Such thinkers as George Berkeley and Jonathan Edwards believed that Idealism is especially amenable to a Christian perspective, both because it provides a plausible way of conceptualizing the world from a theistic standpoint and because it effectively addresses skeptical challenges to the Christian faith. The contributors to this volume explore a variety of ways in which the case can be made for this claim, including potential solutions to philosophical problems related to the nature of time, the ontology of physical objects, the mind-body problem, and the nature of science.
Idealism and Christian Philosophy: Idealism and Christianity Volume 2
by James S. Spiegel Steven B. CowanWhen it comes to contemporary philosophical problems, metaphysical idealism-or Berkeleyan immaterialism-is not taken seriously by most philosophers, not to mention the typical Christian layperson. This state of affairs deserves some attempt at rectification, since Idealism has considerable explanatory power as a metaphysical thesis and provides numerous practical and theoretical benefits. Such thinkers as George Berkeley and Jonathan Edwards believed that Idealism is especially amenable to a Christian perspective, both because it provides a plausible way of conceptualizing the world from a theistic standpoint and because it effectively addresses skeptical challenges to the Christian faith. The contributors to this volume explore a variety of ways in which the case can be made for this claim, including potential solutions to philosophical problems related to the nature of time, the ontology of physical objects, the mind-body problem, and the nature of science.
Idealism and Christian Theology: Idealism and Christianity Volume 1
by Dr Joshua R. Farris Dr S. Mark Hamilton Professor James S. SpiegelIn the recent history of philosophy few works have appeared which favorably portray Idealism as a plausible philosophical view of the world. Considerably less has been written about Idealism as a viable framework for doing theology. While the most recent and significant works on Idealism, composed by the late John Foster (Case for Idealism and A World for Us: The Case for Phenomenological Idealism), have put this theory back on the philosophical map, no such attempt has been made to re-introduce Idealism to contemporary Christian theology. Idealism and Christian Theology is such a work, retrieving ideas and arguments from its most significant modern exponents (especially George Berkeley and Jonathan Edwards) in order to assess its value for present and future theological construction. As a piece of constructive philosophical-theology itself, this volume considers the explanatory power an Idealist ontology has for contemporary Christian theology.
Idealism and Christian Theology: Idealism and Christianity Volume 1
by James S. Spiegel Joshua R. Farris S. Mark HamiltonIn the recent history of philosophy few works have appeared which favorably portray Idealism as a plausible philosophical view of the world. Considerably less has been written about Idealism as a viable framework for doing theology. While the most recent and significant works on Idealism, composed by the late John Foster (Case for Idealism and A World for Us: The Case for Phenomenological Idealism), have put this theory back on the philosophical map, no such attempt has been made to re-introduce Idealism to contemporary Christian theology. Idealism and Christian Theology is such a work, retrieving ideas and arguments from its most significant modern exponents (especially George Berkeley and Jonathan Edwards) in order to assess its value for present and future theological construction. As a piece of constructive philosophical-theology itself, this volume considers the explanatory power an Idealist ontology has for contemporary Christian theology.
The Idealist Illusion and Other Essays: Translation and Introduction by Fiachra Long, Annotations by Fiachra Long and Claude Troisfontaines (Studies in Philosophy and Religion #22)
by Maurice BlondelI was very happy when in 1997 Fiachra Long came to spend part of his sabbatical leave at the Archives Maurice Blondel at Louvain-Ia-Neuve. This allowed him to bring together and complete his translation of three important articles from Maurice Blondel, known as the philosopher of Aix-en-Province. These three articles fonn a unity: they make explicit certain aspects of the method used in the great thesis of 1893, Action. This thesis, it is well known, aroused many polemic debates after its appearance. Thomist theologians accused Blondel of turning back towards Kantian idealism whereas the philosophers of the Revue de metaphysique et de morale accused him on the contrary of falling back on a pre-critical realism. The three articles translated here, each in its own way, attempt to pass beyond these two opposite charges. The Idealist Illusion (1898) underlines the fact that the content of consciousness should be unfurled as it appears, by withdrawing from any idealist or realist prejudice, before judging the consistency of its content as a whole. In this way Blondel supports the "phenomenological" method used in his thesis. The Elementary Principle of a Logic of the Moral Life (1903) is a very well-worked text which shows that "the logic of possession and privation" is broader than "the logic of amnnation and negation. " Using these words, Blondel develops certain striking laws of action such as that of the "parallelogram of contrary forces.
Ideas of Possession: Interdisciplinary and Transcultural Perspectives
The idea that an external force can enter an individual and possess their body is prevalent in most cultures across the globe and throughout history. This possession can last for varying lengths of time, and its effects can be considered positive--when a "spirit" provides the individual with powers, abilities, knowledge, or authority--or negative--when the individual suffers and the "spirit" should ideally be cast out, usually through a ritual performed by someone with a designated role. The study of possession remains marginal in most academic disciplines, but current public discourses indicate that the topic remains relevant across modern and postmodern societies. A globalized world has brought about an unprecedented situation in which decidedly different ideas about possession influence one another, and people attribute a wide variety of experiences and behaviors to spiritual possession. There are those who describe themselves as possessed, sometimes as an inherent element of their identities, and those who are labelled as possessed by others, though this label often comes with a stigma. Ideas of Possession brings together scholars of various disciplines to consolidate an ongoing academic discussion on how possession is understood within different cultural contexts. Essays present ideas of possession from Antiquity, Biblical Studies, Religious Studies, History, Ethnology, Anthropology, and Psychology, demonstrating how each field's approach to this subject can benefit from interdisciplinary dialogue as we attempt to make sense of such a broad range of interpretations.
Ideas of Possession: Interdisciplinary and Transcultural Perspectives
The idea that an external force can enter an individual and possess their body is prevalent in most cultures across the globe and throughout history. This possession can last for varying lengths of time, and its effects can be considered positive--when a "spirit" provides the individual with powers, abilities, knowledge, or authority--or negative--when the individual suffers and the "spirit" should ideally be cast out, usually through a ritual performed by someone with a designated role. The study of possession remains marginal in most academic disciplines, but current public discourses indicate that the topic remains relevant across modern and postmodern societies. A globalized world has brought about an unprecedented situation in which decidedly different ideas about possession influence one another, and people attribute a wide variety of experiences and behaviors to spiritual possession. There are those who describe themselves as possessed, sometimes as an inherent element of their identities, and those who are labelled as possessed by others, though this label often comes with a stigma. Ideas of Possession brings together scholars of various disciplines to consolidate an ongoing academic discussion on how possession is understood within different cultural contexts. Essays present ideas of possession from Antiquity, Biblical Studies, Religious Studies, History, Ethnology, Anthropology, and Psychology, demonstrating how each field's approach to this subject can benefit from interdisciplinary dialogue as we attempt to make sense of such a broad range of interpretations.
Identifying Paul's Opponents: The Question of Method in 2 Corinthians (The Library of New Testament Studies)
by Jerry L. SumneyTo develop a method for identifying Paul's opponents it is first necessary to analyse procedures used by previous scholars. Too little attention has been paid in the past to issues of method, and many procedures have been used which violate the canons of historical research. In the first place, limits should be set upon the use of historical reconstructions and of external sources, and the determinative source for identifying the opponents of any letter must be that letter itself. Secondly, a satisfactory method will analyse passages within the primary text according to the nature of the section (e.g. polemical or didactic) and the types of statements they contain (e.g. explicit statements about opponents or allusions to them). Then each combination of context and statement type is evaluated to determine (1) how certain we can be about whether the passage refers to opponents and (2) how much distortion is likely to be present. The application of the proposed method to the two letters within 2 Corinthians indicates that Paul faced the same group of opponents in both letters. These opponents were pneumatics who demanded a particular manner of life as evidence that a person possesses the measure of the spirit which makes one an apostle.
Identifying the Image of God: Radical Christians and Nonviolent Power in the Antebellum United States (Religion in America)
by Dan McKananBetween 1820 and 1860, American social reformers invited all people to identify God's image in the victims of war, slavery, and addiction. Identifying the Image of God traces the theme of identification--and its liberal Christian roots--through the literature of social reform, focusing on sentimental novels, temperance tales, and slave narratives, and invites contemporary activists to revive the "politics of identification."
Identität: Über die Entstehung des Gedankens, dass der Mensch ein Individuum ist, den nicht leicht zu verwirklichenden Anspruch auf Individualität und Kompetenzen, Identität in einer riskanten Moderne zu finden und zu wahren.
by Heinz AbelsDieses Lehrbuch bietet einen Überblick über die zentralen Definitionen, die historische Genese und die Veränderungen von Identität in der Moderne.
Identität
by Heinz AbelsDieses Lehrbuch bietet einen Überblick über die zentralen Definitionen, die historische Genese und die Veränderungen von Identität in der Moderne.
Identität
by Heinz AbelsDieses Lehrbuch bietet einen Überblick über die zentralen Definitionen, die historische Genese und die Veränderungen von Identität in der Moderne.
Identität als Netzwerk: Habitus, Sozialstruktur und religiöse Mobilisierung
by Heinrich Wilhelm SchäferIdentität kann nach Heinrich Wilhelm Schäfer als Netzwerk von Dispositionen des Wahrnehmens, Urteilens und Handelns begriffen werden. So lassen sich kollektive Akteure wie religiöse, ethnische oder politische Bewegungen in ihren sozialen Entstehungs- und Operationskontexten neuartig beschreiben. Bourdieus Soziologie weiterführend, kann das Zusammenspiel von kognitiven, affektiven und leiblichen Dispositionen mit den Dynamiken gesellschaftlicher Differenz und Konfliktivität als menschliche Praxis erfasst werden. Akteure kommen somit über subjektive Einstellungen und gesellschaftliche Positionierung, Reproduktivität und Kreativität des Handelns, Übereinstimmungen und Differenzen in den Blick. Kollektive Mobilisierung individueller Identitäten wird ebenso plausibel wie der Zusammenhang zwischen dispositionaler Orientierung und strategischem Kalkül. Schäfer entwickelt aus der empirischen Untersuchung religiöser Bewegungen in einem Counter-Insurgency-Krieg eine methodisch operationalisierte Theorie der Identität, die unmittelbar anschlussfähig ist an die bei Springer erschienene praxeologische Epistemologie und Methodologie der HabitusAnalysis.
