33 results
14 - The Constellation of Hermeneutics, Critical Theory, and Deconstruction
- Edited by Robert Dostal, Bryn Mawr College, Pennsylvania
-
- Book:
- The Cambridge Companion to Gadamer
- Published online:
- 29 July 2021
- Print publication:
- 12 August 2021, pp 355-373
-
- Chapter
- Export citation
-
Summary
Hermeneutics, critical theory, and deconstruction designate three intellectual orientations that have dominated debates in continental philosophy. All three exhibit the “linguistic turn.” The debate between Habermas and Gadamer brought Gadamer to prominence. Important for both is the Aristotelian distinction between the practical and the technical. Gadamer is more negatively critical of the Enlightenment than is Habermas. Both are concerned with the instrumentalization of reason in modernity. Yet Gadamer sees Habermas as too utopian. Habermas sees Gadamer as insensitive to the way dialogue is distorted by social forces and political power. This chapter concludes with a consideration of Gadamer in relation to Derrida and deconstruction. Both were profoundly influenced by Heidegger. Yet Gadamer emphasizes continuity, while Derrida emphasizes rupture and break. Gadamer shows us the achievement of understanding, while Derrida is preoccupied with the ways we misunderstand. Derrida and Gadamer serve as correctives of the other, just as Habermas and Gadamer serve as correctives of the other.
Association of dietary fibre intake and gut microbiota in adults
- Daniel Lin, Brandilyn A. Peters, Charles Friedlander, Hal J. Freiman, James J. Goedert, Rashmi Sinha, George Miller, Mitchell A. Bernstein, Richard B. Hayes, Jiyoung Ahn
-
- Journal:
- British Journal of Nutrition / Volume 120 / Issue 9 / 14 November 2018
- Published online by Cambridge University Press:
- 24 October 2018, pp. 1014-1022
- Print publication:
- 14 November 2018
-
- Article
-
- You have access Access
- HTML
- Export citation
-
Increasing evidence indicates that gut microbiota may influence colorectal cancer risk. Diet, particularly fibre intake, may modify gut microbiota composition, which may affect cancer risk. We investigated the relationship between dietary fibre intake and gut microbiota in adults. Using 16S rRNA gene sequencing, we assessed gut microbiota in faecal samples from 151 adults in two independent study populations: National Cancer Institute (NCI), n 75, and New York University (NYU), n 76. We calculated energy-adjusted fibre intake based on FFQ. For each study population with adjustment for age, sex, race, BMI and smoking, we evaluated the relationship between fibre intake and gut microbiota community composition and taxon abundance. Total fibre intake was significantly associated with overall microbial community composition in NYU (P=0·008) but not in NCI (P=0·81). In a meta-analysis of both study populations, higher fibre intake tended to be associated with genera of class Clostridia, including higher abundance of SMB53 (fold change (FC)=1·04, P=0·04), Lachnospira (FC=1·03, P=0·05) and Faecalibacterium (FC=1·03, P=0·06), and lower abundance of Actinomyces (FC=0·95, P=0·002), Odoribacter (FC=0·95, P=0·03) and Oscillospira (FC=0·96, P=0·06). A species-level meta-analysis showed that higher fibre intake was marginally associated with greater abundance of Faecalibacterium prausnitzii (FC=1·03, P=0·07) and lower abundance of Eubacterium dolichum (FC=0·96, P=0·04) and Bacteroides uniformis (FC=0·97, P=0·05). Thus, dietary fibre intake may impact gut microbiota composition, particularly class Clostridia, and may favour putatively beneficial bacteria such as F. prausnitzii. These findings warrant further understanding of diet–microbiota relationships for future development of colorectal cancer prevention strategies.
Notes on contributors
-
- By Margaret Bent, Anna Maria Busse Berger, Lawrence F. Bernstein, Bonnie J. Blackburn, M. Jennifer Bloxam, Philippe Canguilhem, Julie E. Cumming, Anthony M. Cummings, David Fallows, David Fiala, Alison K. Frazier, James Hankins, Leofranc Holford-Strevens, Deborah Howard, Andrew Kirkman, Michael Long, Laurenz Lütteken, Evan A. MacCarthy, Patrick Macey, Honey Meconi, John Milsom, Klaus Pietschmann, Alejandro Enrique Planchart, Yolanda Plumley, Keith Polk, Anne Walters Robertson, Jesse Rodin, David J. Rothenberg, Thomas Schmidt-Beste, Peter Schubert, Nicole Schwindt, Richard Sherr, Pamela F. Starr, Anne Stone, Reinhard Strohm, Richard Taruskin, Blake Wilson, Emily Zazulia
- Edited by Anna Maria Busse Berger, University of California, Davis, Jesse Rodin, Stanford University, California
-
- Book:
- The Cambridge History of Fifteenth-Century Music
- Published online:
- 05 July 2015
- Print publication:
- 16 July 2015, pp xix-xxvi
-
- Chapter
- Export citation
Private protected areas: three key challenges
- RICHARD J. LADLE, CHIARA BRAGAGNOLO, GABRIELA M. GAMA, ANA C.M. MALHADO, MEREDITH ROOT-BERNSTEIN, PAUL JEPSON
-
- Journal:
- Environmental Conservation / Volume 41 / Issue 3 / September 2014
- Published online by Cambridge University Press:
- 15 November 2013, pp. 239-240
-
- Article
- Export citation
-
Private protected areas (PPAs) are a board category that includes reserves established and managed by non-government entities, including civil society organizations, businesses and private individuals. It was recently suggested that the creation of a system of PPAs in Brazil may act as a useful model for extending protected area systems internationally. While it is clear that RPPNs have an important role to play in the future development of Brazil's protected area system, there are several significant challenges that need to be overcome if they are fulfil their potential: (1) ensuring that RPPNs contribute to coverage and representation; (2) ensuring adequate governance; and (3) increasing the attractiveness of the RPPN model. While it is still too early to determine whether RPPNs constitute a robust PPA model that could (or should) be exported to other countries, they are creating new opportunities for innovation and novel management strategies that might eventually lead to a vibrant and distinctly Brazilian protected area movement.
Contributors
- Edited by Alan Malachowski, University of Stellenbosch, South Africa
-
- Book:
- The Cambridge Companion to Pragmatism
- Published online:
- 05 October 2013
- Print publication:
- 07 November 2013, pp xi-xii
-
- Chapter
- Export citation
Acute Cognitive and Behavioral Effects of Systemic Corticosteroids in Children Treated for Inflammatory Bowel Disease
- Christine Mrakotsky, Peter W. Forbes, Jane Holmes Bernstein, Richard J. Grand, Athos Bousvaros, Eva Szigethy, Deborah P. Waber
-
- Journal:
- Journal of the International Neuropsychological Society / Volume 19 / Issue 1 / January 2013
- Published online by Cambridge University Press:
- 19 November 2012, pp. 96-109
-
- Article
- Export citation
-
Systemic corticosteroids are a mainstay of treatment for many pediatric medical conditions. Although their impact on the central nervous system has been well-studied in animal models and adults, less is known about such effects in pediatric populations. The current study investigated acute effects of corticosteroids on memory, executive functions, emotion, and behavior in children and adolescents with inflammatory bowel disease (IBD). Patients 8–17 years with IBD (Crohn's disease, CD; ulcerative colitis, UC) on high-dose prednisone (n = 33) and IBD patients in remission off steroids (n = 33) completed standardized neuropsychological tests and behavior rating scales. In the IBD sample as a whole, few steroid effects were found for laboratory cognitive measures, but steroid-treated patients were rated as exhibiting more problems with emotional, and to a lesser extent with cognitive function in daily life. Steroid effects, assessed by laboratory measures and questionnaires, were more prevalent in CD than UC patients; UC patients on steroids sometimes performed better than controls. Sleep disruption also predicted some outcomes, diminishing somewhat the magnitude of the steroid effects. Corticosteroid therapy can have acute effects on cognition, emotion, and behavior in chronically ill children; the clinical and long-term significance of these effects require further investigation. (JINS, 2012, 19, 1–14)
Contributors
-
- By Eric Adler, Anoushka Afonso, Dean B. Andropoulos, Adel Bassily-Marcus, Yaakov Beilin, Elliott Bennett-Guerrero, Howard H. Bernstein, Marc J. Bloom, David Bronheim, Albert T. Cheung, Samuel DeMaria, Deborah Dubensky, James B. Eisenkraft, Jonathan Elmer, Liza J. Enriquez, Jonathan Epstein, Jeffrey M. Feldman, Gregory W. Fischer, Brigid Flynn, Jennifer A. Frontera, Richard S. Gist, Glenn P. Gravlee, Christina L. Jeng, Ronald A. Kahn, Jenny Kam, Mukul Kapoor, Jung Kim, Roopa Kohli-Seth, Aaron F. Kopman, Tuula S. O. Kurki, Andrew B. Leibowitz, Matthew Levin, Adam I. Levine, Michael S. Lewis, Justin Lipper, Martin London, Michael L. McGarvey, Alexander J. C. Mittnacht, Timothy Mooney, Diana Mungall, Yasuharu Okuda, Peter J. Papadakos, Jayashree Raikhelkar, Lakshmi V. Ramanathan, David L. Reich, Meg A. Rosenblatt, Corey Scurlock, Tamas Seres, Linda Shore-Lesserson, Marc E. Stone, Daniel M. Thys, Judit Tolnai, David Wax, Nathaen Weitzel
- David L. Reich, Mount Sinai School of Medicine, New York
- Edited by Ronald A. Kahn, Mount Sinai School of Medicine, New York, Alexander J. C. Mittnacht, Mount Sinai School of Medicine, New York, Andrew B. Leibowitz, Mount Sinai School of Medicine, New York, Marc E. Stone, Mount Sinai School of Medicine, New York, James B. Eisenkraft, Mount Sinai School of Medicine, New York
-
- Book:
- Monitoring in Anesthesia and Perioperative Care
- Published online:
- 05 July 2011
- Print publication:
- 08 August 2011, pp vii-ix
-
- Chapter
- Export citation
13 - Are Arendt's Reflections on Evil Still Relevant?
- Edited by Seyla Benhabib
-
- Book:
- Politics in Dark Times
- Published online:
- 05 June 2012
- Print publication:
- 25 October 2010, pp 293-304
-
- Chapter
- Export citation
-
Summary
I have always believed that, no matter how abstract our theories may sound or how consistent our arguments may appear, there are incidents and stories behind them which, at least for ourselves, contain in a nutshell the full meaning of whatever we have to say. Thought itself…arises out of the actuality of incidents, and incidents of living experience must remain its guideposts by which it takes its bearings if it is not to lose itself in the heights to which thinking soars, or in the depths to which it must descend.
Hannah Arendt, “Action and the Pursuit of Happiness,” 1962This statement is especially revealing for understanding Hannah Arendt as an independent thinker. We know that many of the incidents that provoked her thinking were directly related to her attempt to comprehend what seemed so outrageous and unprecedented – the novel event of twentieth-century totalitarianism, especially Nazi totalitarianism. In the preface to The Origins of Totalitarianism, she declares: “And if it is true that in the final stages of totalitarianism an absolute evil appears (absolute because it can no longer be deduced from humanly comprehensible motives), it is also true that without it we might never have known the truly radical nature of Evil.” In 1945, she had already said that “the problem of evil will be the fundamental question of postwar intellectual life in Europe.” Few postwar intellectuals directly confronted the problem of evil, but it did become fundamental for Hannah Arendt. She returned to it over and over again, and she was still struggling with it at the time of her death.
But if we take seriously the opening quotation from Arendt, we have to ask whether her reflections on evil are still relevant in our attempts to understand a very different world. We may be living through dark times, but we are not living through the type of totalitarianism that Arendt experienced. I will argue, however, that Arendt's reflections about evil do have contemporary relevance, and they can serve as a corrective to some of the current careless ways of speaking about evil.
Contributors
-
- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. Bernad, Henley Bernard, Alan E. Bernstein, Jon L. Berquist, Johannes Beutler, Ana María Bidegain, Matthew P. Binkewicz, Jennifer Bird, Joseph Blenkinsopp, Dmytro Bondarenko, Paulo Bonfatti, Riet en Pim Bons-Storm, Jessica A. Boon, Marcus J. Borg, Mark Bosco, Peter C. Bouteneff, François Bovon, William D. Bowman, Paul S. Boyer, David Brakke, Richard E. Brantley, Marcus Braybrooke, Ian Breward, Ênio José da Costa Brito, Jewel Spears Brooker, Johannes Brosseder, Nicholas Canfield Read Brown, Robert F. Brown, Pamela K. Brubaker, Walter Brueggemann, Bishop Colin O. Buchanan, Stanley M. Burgess, Amy Nelson Burnett, J. Patout Burns, David B. Burrell, David Buttrick, James P. Byrd, Lavinia Byrne, Gerado Caetano, Marcos Caldas, Alkiviadis Calivas, William J. Callahan, Salvatore Calomino, Euan K. Cameron, William S. Campbell, Marcelo Ayres Camurça, Daniel F. Caner, Paul E. Capetz, Carlos F. Cardoza-Orlandi, Patrick W. Carey, Barbara Carvill, Hal Cauthron, Subhadra Mitra Channa, Mark D. Chapman, James H. Charlesworth, Kenneth R. Chase, Chen Zemin, Luciano Chianeque, Philip Chia Phin Yin, Francisca H. Chimhanda, Daniel Chiquete, John T. Chirban, Soobin Choi, Robert Choquette, Mita Choudhury, Gerald Christianson, John Chryssavgis, Sejong Chun, Esther Chung-Kim, Charles M. A. Clark, Elizabeth A. Clark, Sathianathan Clarke, Fred Cloud, John B. Cobb, W. Owen Cole, John A Coleman, John J. Collins, Sylvia Collins-Mayo, Paul K. Conkin, Beth A. Conklin, Sean Connolly, Demetrios J. Constantelos, Michael A. Conway, Paula M. Cooey, Austin Cooper, Michael L. Cooper-White, Pamela Cooper-White, L. William Countryman, Sérgio Coutinho, Pamela Couture, Shannon Craigo-Snell, James L. Crenshaw, David Crowner, Humberto Horacio Cucchetti, Lawrence S. Cunningham, Elizabeth Mason Currier, Emmanuel Cutrone, Mary L. Daniel, David D. Daniels, Robert Darden, Rolf Darge, Isaiah Dau, Jeffry C. Davis, Jane Dawson, Valentin Dedji, John W. de Gruchy, Paul DeHart, Wendy J. Deichmann Edwards, Miguel A. De La Torre, George E. Demacopoulos, Thomas de Mayo, Leah DeVun, Beatriz de Vasconcellos Dias, Dennis C. Dickerson, John M. Dillon, Luis Miguel Donatello, Igor Dorfmann-Lazarev, Susanna Drake, Jonathan A. Draper, N. Dreher Martin, Otto Dreydoppel, Angelyn Dries, A. J. Droge, Francis X. D'Sa, Marilyn Dunn, Nicole Wilkinson Duran, Rifaat Ebied, Mark J. Edwards, William H. Edwards, Leonard H. Ehrlich, Nancy L. Eiesland, Martin Elbel, J. Harold Ellens, Stephen Ellingson, Marvin M. Ellison, Robert Ellsberg, Jean Bethke Elshtain, Eldon Jay Epp, Peter C. Erb, Tassilo Erhardt, Maria Erling, Noel Leo Erskine, Gillian R. Evans, Virginia Fabella, Michael A. Fahey, Edward Farley, Margaret A. Farley, Wendy Farley, Robert Fastiggi, Seena Fazel, Duncan S. Ferguson, Helwar Figueroa, Paul Corby Finney, Kyriaki Karidoyanes FitzGerald, Thomas E. FitzGerald, John R. Fitzmier, Marie Therese Flanagan, Sabina Flanagan, Claude Flipo, Ronald B. Flowers, Carole Fontaine, David Ford, Mary Ford, Stephanie A. Ford, Jim Forest, William Franke, Robert M. Franklin, Ruth Franzén, Edward H. Friedman, Samuel Frouisou, Lorelei F. Fuchs, Jojo M. Fung, Inger Furseth, Richard R. Gaillardetz, Brandon Gallaher, China Galland, Mark Galli, Ismael García, Tharscisse Gatwa, Jean-Marie Gaudeul, Luis María Gavilanes del Castillo, Pavel L. Gavrilyuk, Volney P. Gay, Metropolitan Athanasios Geevargis, Kondothra M. George, Mary Gerhart, Simon Gikandi, Maurice Gilbert, Michael J. Gillgannon, Verónica Giménez Beliveau, Terryl Givens, Beth Glazier-McDonald, Philip Gleason, Menghun Goh, Brian Golding, Bishop Hilario M. Gomez, Michelle A. Gonzalez, Donald K. Gorrell, Roy Gottfried, Tamara Grdzelidze, Joel B. Green, Niels Henrik Gregersen, Cristina Grenholm, Herbert Griffiths, Eric W. Gritsch, Erich S. Gruen, Christoffer H. Grundmann, Paul H. Gundani, Jon P. Gunnemann, Petre Guran, Vidar L. Haanes, Jeremiah M. Hackett, Getatchew Haile, Douglas John Hall, Nicholas Hammond, Daphne Hampson, Jehu J. Hanciles, Barry Hankins, Jennifer Haraguchi, Stanley S. Harakas, Anthony John Harding, Conrad L. Harkins, J. William Harmless, Marjory Harper, Amir Harrak, Joel F. Harrington, Mark W. Harris, Susan Ashbrook Harvey, Van A. Harvey, R. Chris Hassel, Jione Havea, Daniel Hawk, Diana L. Hayes, Leslie Hayes, Priscilla Hayner, S. Mark Heim, Simo Heininen, Richard P. Heitzenrater, Eila Helander, David Hempton, Scott H. Hendrix, Jan-Olav Henriksen, Gina Hens-Piazza, Carter Heyward, Nicholas J. Higham, David Hilliard, Norman A. Hjelm, Peter C. Hodgson, Arthur Holder, M. Jan Holton, Dwight N. Hopkins, Ronnie Po-chia Hsia, Po-Ho Huang, James Hudnut-Beumler, Jennifer S. Hughes, Leonard M. Hummel, Mary E. Hunt, Laennec Hurbon, Mark Hutchinson, Susan E. Hylen, Mary Beth Ingham, H. Larry Ingle, Dale T. Irvin, Jon Isaak, Paul John Isaak, Ada María Isasi-Díaz, Hans Raun Iversen, Margaret C. Jacob, Arthur James, Maria Jansdotter-Samuelsson, David Jasper, Werner G. Jeanrond, Renée Jeffery, David Lyle Jeffrey, Theodore W. Jennings, David H. Jensen, Robin Margaret Jensen, David Jobling, Dale A. Johnson, Elizabeth A. Johnson, Maxwell E. Johnson, Sarah Johnson, Mark D. Johnston, F. Stanley Jones, James William Jones, John R. Jones, Alissa Jones Nelson, Inge Jonsson, Jan Joosten, Elizabeth Judd, Mulambya Peggy Kabonde, Robert Kaggwa, Sylvester Kahakwa, Isaac Kalimi, Ogbu U. Kalu, Eunice Kamaara, Wayne C. Kannaday, Musimbi Kanyoro, Veli-Matti Kärkkäinen, Frank Kaufmann, Léon Nguapitshi Kayongo, Richard Kearney, Alice A. Keefe, Ralph Keen, Catherine Keller, Anthony J. Kelly, Karen Kennelly, Kathi Lynn Kern, Fergus Kerr, Edward Kessler, George Kilcourse, Heup Young Kim, Kim Sung-Hae, Kim Yong-Bock, Kim Yung Suk, Richard King, Thomas M. King, Robert M. Kingdon, Ross Kinsler, Hans G. Kippenberg, Cheryl A. Kirk-Duggan, Clifton Kirkpatrick, Leonid Kishkovsky, Nadieszda Kizenko, Jeffrey Klaiber, Hans-Josef Klauck, Sidney Knight, Samuel Kobia, Robert Kolb, Karla Ann Koll, Heikki Kotila, Donald Kraybill, Philip D. W. Krey, Yves Krumenacker, Jeffrey Kah-Jin Kuan, Simanga R. Kumalo, Peter Kuzmic, Simon Shui-Man Kwan, Kwok Pui-lan, André LaCocque, Stephen E. Lahey, John Tsz Pang Lai, Emiel Lamberts, Armando Lampe, Craig Lampe, Beverly J. Lanzetta, Eve LaPlante, Lizette Larson-Miller, Ariel Bybee Laughton, Leonard Lawlor, Bentley Layton, Robin A. Leaver, Karen Lebacqz, Archie Chi Chung Lee, Marilyn J. Legge, Hervé LeGrand, D. L. LeMahieu, Raymond Lemieux, Bill J. Leonard, Ellen M. Leonard, Outi Leppä, Jean Lesaulnier, Nantawan Boonprasat Lewis, Henrietta Leyser, Alexei Lidov, Bernard Lightman, Paul Chang-Ha Lim, Carter Lindberg, Mark R. Lindsay, James R. Linville, James C. Livingston, Ann Loades, David Loades, Jean-Claude Loba-Mkole, Lo Lung Kwong, Wati Longchar, Eleazar López, David W. Lotz, Andrew Louth, Robin W. Lovin, William Luis, Frank D. Macchia, Diarmaid N. J. MacCulloch, Kirk R. MacGregor, Marjory A. MacLean, Donald MacLeod, Tomas S. Maddela, Inge Mager, Laurenti Magesa, David G. Maillu, Fortunato Mallimaci, Philip Mamalakis, Kä Mana, Ukachukwu Chris Manus, Herbert Robinson Marbury, Reuel Norman Marigza, Jacqueline Mariña, Antti Marjanen, Luiz C. L. Marques, Madipoane Masenya (ngwan'a Mphahlele), Caleb J. D. Maskell, Steve Mason, Thomas Massaro, Fernando Matamoros Ponce, András Máté-Tóth, Odair Pedroso Mateus, Dinis Matsolo, Fumitaka Matsuoka, John D'Arcy May, Yelena Mazour-Matusevich, Theodore Mbazumutima, John S. McClure, Christian McConnell, Lee Martin McDonald, Gary B. McGee, Thomas McGowan, Alister E. McGrath, Richard J. McGregor, John A. McGuckin, Maud Burnett McInerney, Elsie Anne McKee, Mary B. McKinley, James F. McMillan, Ernan McMullin, Kathleen E. McVey, M. Douglas Meeks, Monica Jyotsna Melanchthon, Ilie Melniciuc-Puica, Everett Mendoza, Raymond A. Mentzer, William W. Menzies, Ina Merdjanova, Franziska Metzger, Constant J. Mews, Marvin Meyer, Carol Meyers, Vasile Mihoc, Gunner Bjerg Mikkelsen, Maria Inêz de Castro Millen, Clyde Lee Miller, Bonnie J. Miller-McLemore, Alexander Mirkovic, Paul Misner, Nozomu Miyahira, R. W. L. Moberly, Gerald Moede, Aloo Osotsi Mojola, Sunanda Mongia, Rebeca Montemayor, James Moore, Roger E. Moore, Craig E. Morrison O.Carm, Jeffry H. Morrison, Keith Morrison, Wilson J. Moses, Tefetso Henry Mothibe, Mokgethi Motlhabi, Fulata Moyo, Henry Mugabe, Jesse Ndwiga Kanyua Mugambi, Peggy Mulambya-Kabonde, Robert Bruce Mullin, Pamela Mullins Reaves, Saskia Murk Jansen, Heleen L. Murre-Van den Berg, Augustine Musopole, Isaac M. T. Mwase, Philomena Mwaura, Cecilia Nahnfeldt, Anne Nasimiyu Wasike, Carmiña Navia Velasco, Thulani Ndlazi, Alexander Negrov, James B. Nelson, David G. Newcombe, Carol Newsom, Helen J. Nicholson, George W. E. Nickelsburg, Tatyana Nikolskaya, Damayanthi M. A. Niles, Bertil Nilsson, Nyambura Njoroge, Fidelis Nkomazana, Mary Beth Norton, Christian Nottmeier, Sonene Nyawo, Anthère Nzabatsinda, Edward T. Oakes, Gerald O'Collins, Daniel O'Connell, David W. Odell-Scott, Mercy Amba Oduyoye, Kathleen O'Grady, Oyeronke Olajubu, Thomas O'Loughlin, Dennis T. Olson, J. Steven O'Malley, Cephas N. Omenyo, Muriel Orevillo-Montenegro, César Augusto Ornellas Ramos, Agbonkhianmeghe E. Orobator, Kenan B. Osborne, Carolyn Osiek, Javier Otaola Montagne, Douglas F. Ottati, Anna May Say Pa, Irina Paert, Jerry G. Pankhurst, Aristotle Papanikolaou, Samuele F. Pardini, Stefano Parenti, Peter Paris, Sung Bae Park, Cristián G. Parker, Raquel Pastor, Joseph Pathrapankal, Daniel Patte, W. Brown Patterson, Clive Pearson, Keith F. Pecklers, Nancy Cardoso Pereira, David Horace Perkins, Pheme Perkins, Edward N. Peters, Rebecca Todd Peters, Bishop Yeznik Petrossian, Raymond Pfister, Peter C. Phan, Isabel Apawo Phiri, William S. F. Pickering, Derrick G. Pitard, William Elvis Plata, Zlatko Plese, John Plummer, James Newton Poling, Ronald Popivchak, Andrew Porter, Ute Possekel, James M. Powell, Enos Das Pradhan, Devadasan Premnath, Jaime Adrían Prieto Valladares, Anne Primavesi, Randall Prior, María Alicia Puente Lutteroth, Eduardo Guzmão Quadros, Albert Rabil, Laurent William Ramambason, Apolonio M. Ranche, Vololona Randriamanantena Andriamitandrina, Lawrence R. Rast, Paul L. Redditt, Adele Reinhartz, Rolf Rendtorff, Pål Repstad, James N. Rhodes, John K. Riches, Joerg Rieger, Sharon H. Ringe, Sandra Rios, Tyler Roberts, David M. Robinson, James M. Robinson, Joanne Maguire Robinson, Richard A. H. Robinson, Roy R. Robson, Jack B. Rogers, Maria Roginska, Sidney Rooy, Rev. Garnett Roper, Maria José Fontelas Rosado-Nunes, Andrew C. Ross, Stefan Rossbach, François Rossier, John D. Roth, John K. Roth, Phillip Rothwell, Richard E. Rubenstein, Rosemary Radford Ruether, Markku Ruotsila, John E. Rybolt, Risto Saarinen, John Saillant, Juan Sanchez, Wagner Lopes Sanchez, Hugo N. Santos, Gerhard Sauter, Gloria L. Schaab, Sandra M. Schneiders, Quentin J. Schultze, Fernando F. Segovia, Turid Karlsen Seim, Carsten Selch Jensen, Alan P. F. Sell, Frank C. Senn, Kent Davis Sensenig, Damían Setton, Bal Krishna Sharma, Carolyn J. Sharp, Thomas Sheehan, N. Gerald Shenk, Christian Sheppard, Charles Sherlock, Tabona Shoko, Walter B. Shurden, Marguerite Shuster, B. Mark Sietsema, Batara Sihombing, Neil Silberman, Clodomiro Siller, Samuel Silva-Gotay, Heikki Silvet, John K. Simmons, Hagith Sivan, James C. Skedros, Abraham Smith, Ashley A. Smith, Ted A. Smith, Daud Soesilo, Pia Søltoft, Choan-Seng (C. S.) Song, Kathryn Spink, Bryan Spinks, Eric O. Springsted, Nicolas Standaert, Brian Stanley, Glen H. Stassen, Karel Steenbrink, Stephen J. Stein, Andrea Sterk, Gregory E. Sterling, Columba Stewart, Jacques Stewart, Robert B. Stewart, Cynthia Stokes Brown, Ken Stone, Anne Stott, Elizabeth Stuart, Monya Stubbs, Marjorie Hewitt Suchocki, David Kwang-sun Suh, Scott W. Sunquist, Keith Suter, Douglas Sweeney, Charles H. Talbert, Shawqi N. Talia, Elsa Tamez, Joseph B. Tamney, Jonathan Y. Tan, Yak-Hwee Tan, Kathryn Tanner, Feiya Tao, Elizabeth S. Tapia, Aquiline Tarimo, Claire Taylor, Mark Lewis Taylor, Bishop Abba Samuel Wolde Tekestebirhan, Eugene TeSelle, M. Thomas Thangaraj, David R. Thomas, Andrew Thornley, Scott Thumma, Marcelo Timotheo da Costa, George E. “Tink” Tinker, Ola Tjørhom, Karen Jo Torjesen, Iain R. Torrance, Fernando Torres-Londoño, Archbishop Demetrios [Trakatellis], Marit Trelstad, Christine Trevett, Phyllis Trible, Johannes Tromp, Paul Turner, Robert G. Tuttle, Archbishop Desmond Tutu, Peter Tyler, Anders Tyrberg, Justin Ukpong, Javier Ulloa, Camillus Umoh, Kristi Upson-Saia, Martina Urban, Monica Uribe, Elochukwu Eugene Uzukwu, Richard Vaggione, Gabriel Vahanian, Paul Valliere, T. J. Van Bavel, Steven Vanderputten, Peter Van der Veer, Huub Van de Sandt, Louis Van Tongeren, Luke A. Veronis, Noel Villalba, Ramón Vinke, Tim Vivian, David Voas, Elena Volkova, Katharina von Kellenbach, Elina Vuola, Timothy Wadkins, Elaine M. Wainwright, Randi Jones Walker, Dewey D. Wallace, Jerry Walls, Michael J. Walsh, Philip Walters, Janet Walton, Jonathan L. Walton, Wang Xiaochao, Patricia A. Ward, David Harrington Watt, Herold D. Weiss, Laurence L. Welborn, Sharon D. Welch, Timothy Wengert, Traci C. West, Merold Westphal, David Wetherell, Barbara Wheeler, Carolinne White, Jean-Paul Wiest, Frans Wijsen, Terry L. Wilder, Felix Wilfred, Rebecca Wilkin, Daniel H. Williams, D. Newell Williams, Michael A. Williams, Vincent L. Wimbush, Gabriele Winkler, Anders Winroth, Lauri Emílio Wirth, James A. Wiseman, Ebba Witt-Brattström, Teofil Wojciechowski, John Wolffe, Kenman L. Wong, Wong Wai Ching, Linda Woodhead, Wendy M. Wright, Rose Wu, Keith E. Yandell, Gale A. Yee, Viktor Yelensky, Yeo Khiok-Khng, Gustav K. K. Yeung, Angela Yiu, Amos Yong, Yong Ting Jin, You Bin, Youhanna Nessim Youssef, Eliana Yunes, Robert Michael Zaller, Valarie H. Ziegler, Barbara Brown Zikmund, Joyce Ann Zimmerman, Aurora Zlotnik, Zhuo Xinping
- Edited by Daniel Patte, Vanderbilt University, Tennessee
-
- Book:
- The Cambridge Dictionary of Christianity
- Published online:
- 05 August 2012
- Print publication:
- 20 September 2010, pp xi-xliv
-
- Chapter
- Export citation
13 - Dewey’s vision of radical democracy
- Molly Cochran, Georgia Institute of Technology
-
- Book:
- The Cambridge Companion to Dewey
- Published online:
- 28 September 2010
- Print publication:
- 22 July 2010, pp 288-308
-
- Chapter
- Export citation
-
Summary
We tend to forget that the word “democracy” has had a negative connotation through most of its long history. The Greek word demokratia means rule by the demos, the populace, the common people. For centuries, there has been a fear that the unchecked rule by the people would be anarchic and turn into tyranny. The Founding Fathers of the United States did not think of themselves as creating a democracy, but rather a new republic. The elaborate system of checks and balances, as well as the Bill of Rights, were intended to counter the abuses of unrestrained democracy. Only in the nineteenth century did the word “democracy” begin to take on a positive connotation, although Alexis de Tocqueville - the most perceptive commentator on American democracy - warned about the many dangers that it confronted. And John Stuart Mill, the great liberal thinker, was worried about the tendency of democratic societies to foster mediocrity. There has always been an undercurrent, even by champions of democracy, that it is neither viable nor desirable to think that a workable democracy can involve the active participation of all the people. Today, the word “democracy” has such a positive aura, and elicits such a powerful emotional response, that we rarely think about what we really mean by democracy.
INSIGHTFUL, HUMANE, AND RELEVANT - Hans Jonas: Memoirs (Lebanon, NH: Brandeis University Press, 2008. Pp. xvii, 314. $35.00.)
- Richard J. Bernstein
-
- Journal:
- The Review of Politics / Volume 71 / Issue 4 / Fall 2009
- Published online by Cambridge University Press:
- 11 November 2009, pp. 659-661
-
- Article
- Export citation
Thinking Through Critical Theory - Thomas McCarthy: The Critical Theory of Jürgen Habermas. (Cambridge, Massachusetts: MIT Press, 1978. Pp. 466. $19.95.)
- Richard J. Bernstein
-
- Journal:
- The Review of Politics / Volume 41 / Issue 2 / April 1979
- Published online by Cambridge University Press:
- 05 August 2009, pp. 298-301
-
- Article
- Export citation
Are Arendt's Reflections on Evil Still Relevant?
- Richard J. Bernstein
-
- Journal:
- The Review of Politics / Volume 70 / Issue 1 / Winter 2008
- Published online by Cambridge University Press:
- 15 February 2008, pp. 64-76
-
- Article
- Export citation
-
The relevance of Arendt's reflections on evil is analyzed in three respects. She warns that the appeal to absolutes (good or evil) destroys politics; her claim that radical evil involves making human beings as human beings superfluous is relevant to contemporary concerns with the vast refugee and stateless populations; and her idea of the banality of evil focuses our attention on the evil deeds that persons commit even when they do not have evil motives or intentions.
10 - The Pragmatic Turn: The Entanglement of Fact and Value
-
- By Richard J. Bernstein, Professor of Philosophy and dean of the graduate faculty, New School University in New York City
- Edited by Yemima Ben-Menahem, Hebrew University of Jerusalem
-
- Book:
- Hilary Putnam
- Published online:
- 08 January 2010
- Print publication:
- 24 January 2005, pp 251-266
-
- Chapter
- Export citation
-
Summary
If one wanted to write a history of the most important and exciting philosophic debates of the past half-century, there is no better place to begin than with the writings of Hilary Putnam. His philosophic range is enormous and deep. In the philosophy of science, logic, mathematics, language, mind, perception, epistemology, and metaphysics, Putnam's challenging and controversial claims have been at the very center of discussion. He has critically engaged virtually every major contemporary Anglo-American and Continental philosopher. He frequently brings to his philosophical encounters a subtle knowledge of the history of philosophy that reaches back to Classical Greek philosophy. The variety of theses that he has defended, revised, and sometimes abandoned can strike one as bewildering. But a careful reading of his works reveals an underlying coherence to the philosophic vision he has been articulating – one that is genuinely dialectical in the sense that we can see why he advocated certain theses and his reasons for revising, correcting, and even abandoning them. We can also detect what he seeks to preserve and integrate in his ongoing philosophical journey. “Philosophers,” he tells us “have a double task: to integrate our various views of our world and ourselves …, and to help us find a meaningful orientation in life. Finding a meaningful orientation in life is not, I think, a matter of finding a set of doctrines to live by, although it certainly includes having views; it is much more a matter of developing a sensibility” (Putnam 1997, p. 52).
6 - Rorty's Inspirational Liberalism
-
- By Richard J. Bernstein, Professor of Philosophy and Dean of the Graduate Faculty, New School University
- Edited by Charles Guignon, University of South Florida, David R. Hiley, University of New Hampshire
-
- Book:
- Richard Rorty
- Published online:
- 18 December 2009
- Print publication:
- 28 July 2003, pp 124-138
-
- Chapter
- Export citation
-
Summary
In his recent writings, Richard Rorty has interspersed autobiographical reflections in order to situate himself and explain where he is “coming from.” If we want to grasp how Rorty thinks about liberalism, his patriotic identification with the democratic aspirations of America, and his projection of liberal utopia, then it is essential to understand his life experiences and the narrative that he tells about the vicissitudes of Leftist thought in America. In Achieving Our Country, Rorty pauses to explain what it was like to be “a red diaper anticommunist baby” and to become a “teenage Cold War liberal.” His parents were loyal fellow travelers of the Communist Party until 1932 (the year after Rorty was born). They broke sharply with the party when they realized the extent to which it was directed by Moscow. But Rorty's parents (and many relatives and friends) always thought of themselves as Left intellectuals who were associated with a variety of anticommunist socialist and radical democratic causes. So Rorty grew up in a political atmosphere in which there was a great concern with social justice. Most of the people who wrote for Leftist journals at the time (many of whom visited his home) “had no doubt that America was a great, noble, and progressive country in which justice would eventually triumph. By ‘justice’ they all meant pretty much the same thing – decent wages and working conditions, and the end of racial prejudice” (AOC 59).
12 - Evil and the temptation of theodicy
- Edited by Simon Critchley, University of Essex, Robert Bernasconi, University of Memphis
-
- Book:
- The Cambridge Companion to Levinas
- Published online:
- 28 May 2006
- Print publication:
- 25 July 2002, pp 252-267
-
- Chapter
- Export citation
-
Summary
The metaphor that best captures the movement of Levinas's thinking is the one Derrida uses when he compares it to the crashing of a wave on a beach: always the 'same' wave returning and repeating its movement with deeper insistence. Regardless of what theme or motif we follow - the meaning of ethics, responsibility, the alterity of the other (autrui), subjectivity, substitution - there is a profound sense that the 'same' wave is crashing. This is just as true when we focus on those moments in philosophy that indicate that there is 'something' more (and 'something more important') than being and ontology. Levinas keeps returning to Plato's suggestion that the Good is beyond being, and to the moment in Descartes's Meditations when Descartes discovers that the ideatum of infinity positively exceeds its idea, that infinity transcends any idea of finite substances. Or to switch metaphors, no matter which of the many pathways we take - pathways that seem to lead off in radically different directions - we always end up in the 'same' place, the 'same' clearing. This is not the clearing of Being, but rather the 'place' where ethics ruptures Being. But even when the outlines of Levinas's thinking come into sharper focus, our perplexity and puzzlement increase. We want to know how he arrives at his radical and startling claims. What are the considerations and motivations that lead him to insist on our asymmetrical and non-reciprocal relation to the other, our infinite responsibility to and for the other? Some have suggested that the place to begin is with the influence of Heidegger on his thinking, with the way in which much of Levinas's thought can be viewed as a critical dialogue with Heidegger.
12 - The Constellation of Hermeneutics, Critical Theory, and Deconstruction
- Edited by Robert J. Dostal, Bryn Mawr College, Pennsylvania
-
- Book:
- The Cambridge Companion to Gadamer
- Published online:
- 28 May 2006
- Print publication:
- 21 January 2002, pp 267-282
-
- Chapter
- Export citation
-
Summary
“Hermeneutics,” “critical theory,” and “deconstruction” are the names of three intellectual orientations that have dominated continental philosophical debates during the latter part of the twentieth century. Although each of these orientations has its own complex lineage and affinities, they have nevertheless come to be associated with three outstanding thinkers: Hans-Georg Gadamer, Jöurgen Habermas, and Jacques Derrida. At the most abstract level, all three exhibit what has come to be called the “linguistic turn.” The concern with language is central to their philosophic investigations. Yet when we turn to what they mean by language, what they stress in their analyses, what consequences they draw from their reflections, their differences are initially much more striking than anything that they share in common. And even when one of these thinkers has addressed the concerns of the others, their encounters have often seemed more like nonencounters - like one of those surrealistic conversations where participants are speaking past each other. Yet there are not only striking differences among these three thinkers, there are also some important overlapping commonalities. It is best to look upon these three thinkers and their characteristic orientations as forming a tensed constellation - one in which their emphatic differences enable us to appreciate their strengths as well as their weaknesses. In this paper, my primary focus will be on Gadamer's philosophic hermeneutics, especially as it bears on questions of coming to grips with modernity and its discontents.
14 - Arendt on thinking
- from PART VI - JUDGMENT, PHILOSOPHY, AND THINKING
- Edited by Dana Villa, University of California, Santa Barbara
-
- Book:
- The Cambridge Companion to Hannah Arendt
- Published online:
- 28 May 2006
- Print publication:
- 30 November 2000, pp 277-292
-
- Chapter
- Export citation
-
Summary
In the Introduction to The Life of the Mind, Arendt tells us that her preoccupation with mental activities (thinking, willing, and judging) had two different origins. The immediate impulse came from her reflections on the Eichmann trial. The most unsettling trait of Adolf Eichmann, who seemed to be completely entrapped in his own clichés and stock phrases, was his inability to think. The phenomenon of the banality of evil led her to ask: “Might the problem of good and evil, our faculty of telling right from wrong, be connected with our faculty of thought?” “Could the activity of thinking as such, the habit of examining whatever happens to come to pass or to attract attention, regardless of results and specific content, could this activity be among the conditions that make men abstain from evil-doing or even actually 'condition' them against it?” (LM, vol. i, p. 5). The second source was “certain doubts” that had been plaguing her since she had completed The Human Condition. She originally intended to call the book The Vita Activa because she focused her attention on three fundamental human activities: labor, work, and action. But she realized that the very term, vita activa, was coined by those who primarily valued the vita comtemplativa. Such a tradition held that “thinking aims at and ends in contemplation, and contemplation is not an activity but a passivity” (LM, vol. i, p. 6). Thus contemplation was valued above the active life.
2 - Tradition, trauma, and the return of the repressed
- Richard J. Bernstein, New School for Social Research, New York
-
- Book:
- Freud and the Legacy of Moses
- Published online:
- 15 December 2009
- Print publication:
- 08 October 1998, pp 27-74
-
- Chapter
- Export citation
-
Summary
“THE MOST IMPORTANT PART OF THE STORY”
The stylistic structure of the final version of The Man Moses and the Monotheistic Religion is extremely awkward and confusing. Freud, who took special pride in his style, deplored its “inartistic quality” but found himself “unable to wipe out the traces of the history of the work's origin, which was in any case unusual” (23:103). The first two parts consist of unrevised versions of the two essays that he had previously published in Imago. The third essay (which is almost twice as long as the first two essays together) begins with the two “contradictory” prefaces – the first written before the Anschluss in March 1938, and the second preface written in England shortly after his arrival in June 1938. The main body of this third essay is itself divided into two parts. The first part consists of five sections which have the following titles: (A) The Historical Premiss; (B) The Latency Period and Tradition; (C) The Analogy; (D) Application; (E) Difficulties. Part II begins with a section entitled “Summary and Recapitulation,” which reads like still another (a third) preface. This is then followed by nine sections: (A) The People of Israel; (B) The Great Man; (C) The Advance in Intellectuality; (D) Renunciation of Instinct; (E) What is True in Religion; (F) The Return of the Repressed; (G) Historical Truth; (H) The Historical Development.
This schematic outline indicates the variety of topics that Freud discusses, and the way in which Freud shuttles between historical and psychoanalytic themes.
4 - “Dialogue” with Yerushalmi
- Richard J. Bernstein, New School for Social Research, New York
-
- Book:
- Freud and the Legacy of Moses
- Published online:
- 15 December 2009
- Print publication:
- 08 October 1998, pp 90-116
-
- Chapter
- Export citation
-
Summary
Dear Yosef Hayim Yerushalmi,
For many years – long before the publication of your book, Freud's Moses, I have been deeply fascinated by The Man Moses and the Monotheistic Religion. As you well know, until the appearance of your own perceptive study, much of the discussion of Freud's last book has been highly polemical, and has not been very illuminating. Hostile critics, and even sympathetic readers, have tended to be dismissive. There has been a sharp critique of Freud's anthropological and ethnographic claims; and his historical reconstruction has been ridiculed as a “pure phantasy” with little (if any) objective evidence to support his claims. Subsequent research by historians, biblical scholars, Egyptologists, anthropologists, and ethnologists have seriously questioned many of his historical claims. Some commentators have tried to put Freud “on the couch,” wildly speculating about his unconscious motives for writing such a scandalous book. Even those who have been most dedicated to Freud have written about the Moses book with a certain uneasy embarrassment – as if, at best, we should acknowledge that this is the work of an old man who was past his creative prime. I do not have to rehearse this depressing history of commentary and speculation because you have perceptively discussed it. Every reader of The Man Moses and the Monotheistic Religion (and every student of Freud) is indebted to you for raising the level of intellectual discussion – and for much more. You have brought your masterly knowledge of Jewish history and Jewish tradition to bear on the discussion.