Córdoban Discourses: A Drama of Interreligious Dialogue

SETTING: Cordoba, Spain, 1135 CE, 29th year of the reign of ‘Ali “amir al-muslimin,” second king of the Berber Almoravid dynasty, rulers of Moorish Spain from 1071 to 1147. Cordoba, the capital of Andalus and the center of the Almoravid holdings in Spain, is a bustling cosmopolitan center, a crossroads for Europe and the Middle East, and the meeting-point of three religious traditions. Most significantly, Cordoba at this time is the hub of European intellectual activity. From the square—itself impressively large and surrounded by a massive collonade, the regularity and ordered beauty of which typifies the Moorish taste for symmetry (so beloved of M.C. Escher)—can be seen the huge Cordoban mosque, erected in the 8th-century by Khalif Abd-er-Rahman I to the glory of Allah, oft forgiving, most merciful. It is the second largest building in Islam, and the bastion of the still entrenched but soon to fade Muslim presence in western Europe. SCENE: Three figures sit upon stone benches beneath the westernmost colonnade of the Cordoban mosque, involved in an animated, though friendly discussion on matters of faith and reason, knowledge and God, language and logic. The host is none other than Jehudah Halevi, and his esteemed guests Master Peter Abelard and the venerable Råmånuja, whose obviously advanced age belies his youthful voice, gleaming eye, quick hands, and general exuberance. It is autumn, early evening…

Liberation as Revolutionary Praxis: Rethinking Buddhism Materialism

While it is only in recent decades that scholars have begun to reconsider and problematize Buddhist conceptions of “freedom” and “agency,” the thought traditions of Asian Buddhism have for many centuries struggled with questions related to the issue of “liberation”—along with its fundamental ontological, epistemological and ethical implications. With the development of Marxist thought in the mid to late nineteenth century, a new paradigm for thinking about freedom in relation to history, identity and social change found its way to Asia, and confronted traditional religious interpretations of freedom as well as competing Western ones. In the past century, several attempts have been made—in India, southeast Asia, China and Japan—to bring together Marxist and Buddhist worldviews, with only moderate success (both at the level of theory and practice). This paper analyzes both the possibilities and problems of a “Buddhist materialism” constructed along Marxian lines, by focusing in particular on Buddhist and Marxist conceptions of “liberation.” By utilizing the theoretical work of Japanese “radical Buddhist” Seno’o Girō, I argue that the root of the tension lies with conceptions of selfhood and agency—but that, contrary to expectations, a strong case can be made for convergence between Buddhist and Marxian perspectives on these issues, as both traditions ultimately seek a resolution of existential determination in response to alienation. Along the way, I discuss the work of Marx, Engels, Gramsci, Lukàcs, Sartre, and Richard Rorty in relation to aspects of traditional (particularly East Asian Mahāyāna) Buddhist thought.

Plato and Frankfurt: Two Theories of the Relations Between Love and Living Well

This thesis provides a comparison of the ideas of caring and love as they appear in the works of Plato and Frankfurt. Frankfurt, a contemporary philosopher, maintains that an individual arrives at the most meaningful life through understanding what it is that heor she cares about the most. Interestingly, the instances of eros in Plato's Symposium and Phaedrus resonate with this idea. We see throughout these erotic dialogues similarities to Frankfurt's notions of care and love.Throughout his many works, Frankfurt provides us with several distinct features of care and love. This thesis offers an in depth discussion of each of these features andalso provides commentary from other contemporary philosophers who are familiar with Frankfurt's work. In addition, this thesis applies these features of care and love to Plato's erotic dialogues, and emphasizes areas in which Plato and Frankfurt agree and those inwhich they disagree. In essence, it becomes apparent that while there are many similarities between the ideas of these two prominent thinkers, Plato and Frankfurt do not agree about what constitutes the best human life. Plato maintains that the best life is onespent dedicated to philosophy and in pursuit of the 'good'. Frankfurt, on the other hand,imposes no such limitations on what we should consider the best life because people are likely to have different life experiences that lead them to care about and love different things. Instead he suggests that the best or most meaningful human life is one in which a person spends his or her life caring about the things he or she does, indeed, care aboutand loving those things he or she does, indeed, love.

Moving Beyond Hastiness and Superficiality: Being an Ethical Technical Communicator via Digital Communication Technologies in Health Care

This thesis examines digital technologies used by technical communicators in healthcare settings. I show that technical communicators, who function as users, advocators and evaluators, need a useable framework for ethical engagement with digital technologies, which integrally affect the physician-patient relationship. Therefore, I apply rhetorical methodology by producing useable knowledge and phenomenological methodology by examining lived experiences of technical communicators. Substantiation comes from theories spanning technical communication, philosophy, and composition studies. Evidence also emerges from qualitative interviews with communication professionals working in healthcare; my concerns arise from personal experiences with electronic recordkeeping in the exam room. This thesis anticipates challenging the presumed theory-practice divide while encouraging greater disciplinary reciprocity. Because technical communication infuses theory into productive capacity, this thesis presents the tripartite summons of the ethical technical communicator: to exercise critically-reflective action that safeguards the physician-patient relationship by ways of using digital technologies, advocating for audiences, and evaluating digital technologies.

Capabilities and Education

This paper provides an outline about the basic ideas of the capability approach. It will be argued that the capability approach is able to provide an appropriate approach in order to evaluate educational and social human services. As an egalitarian approach to social justice, the capability approach has particular strengths when issues concerning the actual life-conduct of tangible human beings come to the fore. In particular educational aspects of welfare and well-being might thus be well grounded on the Aristotelian reasoning of the capability approach. The paper focuses on the potentially fruitful relations of the capability approach and the philosophy and practice of ‘just’ education referring to the idea of the autonomy of life-practice.

Philologos Kosmos. Kleine Schriften zur antiken Literatur, Naturwissenschaft, Philosophie und Religion

Aufsatzsammlung zum 80. Geb. des Autors

Das Paradigma des kritischen Realismus

Der Kritische Realismus („Critical Realism“) ist seit Ian G. Barbours grundlegenden Issues in Science and Religion (1966) erkenntnistheoretisches Paradigma zentraler Ansätze im angelsächsischen Gespräch zwischen Theologie und Naturwissenschaften geworden; neben Barbour selbst sind hier insbesondere Arthur Peacocke und John Polkinghorne zu nennen.

Ritualdiskurs, Ritualkritik und religiöse Praxis: Das Beispiel von Vipassanā nach S. N. Goenka im 'Westen'

By analysing primary sources, I show in this paper how the Vipassanā meditation movement publicly objects to being categorized as a religious movement that teaches a certain form of ritual. I argue that the application of the meta-language terms “ritual” or “religion” to the practices taught by this movement, even though it is doubtlessly possible, does not help us solve the problems in explaining this fact; nor does it help in analysing the movement and its history. I argue that it is more appropriate to understand the polemic differentiation by Vipassanā as a strategy in a “modern” public discourse on religion and ritual. It seems that the reason for applying this strategy lies in the wish to avoid being identified with negative connotations of the terms “ritual” and “religion,” such as inefficacy, irrationality and exaggerated rigidity. Instead, the protagonists stress rationality, efficacy and adaptation to the necessities of modern Western society. On the other hand, the movement also draws a line between itself and a so-called modern “esotericism” in which “rituals” are regarded as highly positive in their effects on humans.

Collingwood on religious atonement

R. G. Collingwood’s philosophical analysis of religious atonement as a dialectical process of mortal repentance and divine forgiveness is explained and criticized. Collingwood’s Christian concept of atonement, in which Christ TeX the Atonement (and also TeX the Incarnation), is subject in turn to another kind of dialectic, in which some of Collingwood’s leading ideas are first surveyed, and then tested against objections in a philosophical evaluation of their virtues and defects, strengths and weaknesses. Collingwood’s efforts to synthesize objective and subjective aspects of atonement, and his proposal to solve the soteriological problem as to why God becomes flesh, as a dogma of some Christian belief systems, is finally exposed in adversarial exposition as inadequately supported by one of his main arguments, designated here as Collingwood’s Dilemma. The dilemma is that sin is either forgiven or unforgiven by God. If God forgives sin, then God’s justice is lax, whereas if God does not forgive sin, then, also contrary to divine nature, God lacks perfect loving compassion. The dilemma is supposed to drive philosophy toward a concept of atonement in which the sacrifice of Christ is required in order to absolve God of the lax judgment objection. God forgives sin only when the price of sin is paid, in this case, by the suffering and crucifixion of God’s avatar. The dilemma can be resolved in another way than Collingwood considers, undermining his motivation for synthesizing objective and subjective facets of the concept of atonement for the sake of avoiding inconsistency. Collingwood is philosophically important because he asks all the right questions about religious atonement, and points toward reasonable answers, even if he does not always deliver original philosophically satisfactory solutions.

Ian Barbours Methodologie in Wissenschaft und Religion

Die Theology & Science Community, die vor einem halben Jahrhundert begründet worden ist, blüht und gedeiht. Von Anfang an lag dabei die Methodenfrage im Zentrum: wie kann man diese so verschiedenen Gebiete in Beziehung setzen? Dies soll im Folgenden unter Berücksichtigung von Fragen der Erkenntnistheorie, Fragen der Natur wissenschaftlicher und religiöser Sprache und Fragen der Theoriekonstruktion, Theoriewahl und Theorieverteidigung zu beantworten versucht werden.