This article revisits Brian Simon's 1981 judgement that for deep‐seated historical reasons English education lacks a coherent and principled pedagogy. Given that since 1997 the tide of educational centralisation has added teaching methods to those aspects of schooling which the UK government and/or its agencies seek to prescribe, it is appropriate to test the continuing validity of Simon's claim by reference to a major policy initiative in the pedagogical domain: the government's Primary Strategy, published in May 2003. This article defines pedagogy as both the act of teaching and its attendant discourse and postulates three domains of ideas, values and evidence by which both are necessarily framed. It then critically assesses the Primary Strategy's account of some of the components of pedagogy thus defined, notably learning, teaching, curriculum and culture, and the political assumptions which appear to have shaped them. On this basis, the Primary Strategy is found to be ambiguous and possibly dishonest,...

Still no pedagogy? Principle, pragmatism and compliance in primary education

This article proposes a conceptual framework for spiritual leadership of organizational transformation. It begins by pointing out two challenges unaddressed in the current theories of spiritual leadership: 1) the growing epistemological critique of the existing empirical studies of organizational spirituality and 2) the need for a more robust and sophisticated understanding of the “spiritual” aspect of “spiritual leadership.” It addresses the challenges by drawing on Burrell and Morgan's organizational paradigms, Bernard Lonergan's philosophy, Daniel Helminiak's extension of Lonergan's work, and understandings of spiritual transformation from the field of spirituality. It illustrates spiritual leadership for organizational transformation by examining the case of Reell Precision Manufacturing.

The second half of the journey: Spiritual leadership for organizational transformation

Greek artefacts, craftsmen and artists had penetrated Rome since regal days; from the second century BC this trickle had become a continuing and influential flood, contributing together with Italic and Etruscan architecture and art, and the developing central Italian and Roman concrete architecture, to the rich tapestry of the art of the capital. Vespasian (69-79), founder of the Flavian dynasty, showed an astute pragmatism in his handling of architecture and art. In the provinces the architectural and art forms characteristic of the Flavian era continued to flourish. Dynamism returned to imperial commissions with the Romano-Spanish Trajan. The age of Hadrian (117-38) proved to be extraordinary, largely because of the extent to which he was able to impress upon it his own many-sided personality: ruler, philhellene, architect, dilettante, poet, traveller and romantic. The rich artistic harvest of the Flavian to the Antonine ages was not just an imperial, but a corporate achievement, one which offered a worthy inheritance to following generations.

Art and architecture

This article revises Foucault's account of biopolitics in the light of the impact of the molecular and digital revolutions on `the politics of life itself'. The confluence of the molecular and digital revolutions informationalizes life, providing an account of what it is to be a living thing in terms of complex adaptive and continuously emergent, informationally constituted, systems. Also revisiting Foucault's The Order of Things and its interrogation of the modern analytics of finitude, the article argues that our contemporary politics of life is therefore distinguished by the quasi-transcendentals that now distinguish informationalized life: circulation, connectivity and complexity. Here, too, the article argues, the figure of Man, which once united the quasi-transcendentals of life, labour and language, is replaced by the contingency that now unites circulation, connectivity and complexity. Observing that a life of continuous emergence is also one in which production is continuously allied with destruction, such a life is lived as the continuous emergency of its own emergence. This account of contemporary biopolitics, together with its emergency of emergence, contrasts, in particular, with that offered by Agamben in his appropriation of Schmitt.

The Biopolitical Imaginary of Species Being

SCRIPTURE IN HISTORY: A SYSTEMATIC THEOLOGY OF THE CHRISTIAN BIBLE Joseph K. Gordon, B.A., M.Div. Marquette University This work utilizes advances in philosophical hermeneutics, the historical study of Christian Scripture, and traditional theological resources to articulate a systematic theology of the Christian Bible. Chapter one introduces the challenges of the contemporary ecclesial and academic situations of Christian Scripture and invokes and explains a functional notion of systematic theology as a resource for meeting those challenges. Chapter two examines the use of the rule of faith by Irenaeus, Origen, and Augustine to locate the emergence of Christian Scripture within the faith of early Christian churches. It shows that structured, intelligible Christian belief and thought are developing and operative in Christian communities and that such faith guided engagement with Christian Scripture. Chapter three summarizes the judgments of the previous chapter, invokes the doctrines of the Nicene Creed as a rule of faith for locating Scripture within the economic work of the Triune God, and supplements the Creed with judgments and hypotheses regarding divine and human freedom and action and the missions of the Son of God and the Holy Spirit in human history. Such resources provide heuristics of the divine contexts of Christian Scripture. Since Christian Scripture bears the influence of its human transmitters and serves distinctive human purposes, chapter four articulates a philosophical and theological anthropology as an account of the human context of Christian Scripture. Chapters five and six explain the nature and purpose of Christian Scripture within the divine and human contexts of the previous two chapters. The former offers a historical overview and theological evaluation of the material history and diversity of Christian Scripture. The latter provides an account of the unity of Christian Scripture. Scripture is one, despite its diversity, because of the unified work of the Holy Spirit in inspiring and illuminating it in Christian community, because of the unity of its reference to the revelatory work of the Triune God centering on Jesus Christ, and finally because of its usefulness for bearing witness to and facilitating the work of the Holy Spirit and the Son of God in history.

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Scripture in History: A Systematic Theology of the Christian Bible

Can we find a way of talking about metaphysics that doesn't immediately descend into the quagmires of fantasy, the sort of thing Nietzsche excoriated in the context of religious discourse as talking about unreal objects and causes? But why should we want to find any way at all of talking about metaphysics? In what we are constantly told to regard as a post-realist age (told by whom, though?), the project of speaking with generality about the real or actual has become marginal; we are frightened of generating a discourse that seems to aim at rivalling our talk about talk itself, to aim at the grasp of structures or 'conditions' or 'transcendentals' in a way that sidesteps the fundamental contemporary axiom in so much of our speaking about reflection and method—the axiom that language cannot, ultimately, have any 'matter' but itself. Violating this axiom raises the spectre of claims to presence, to privilege or to totalising vision; and we (who?) know that these are the claims that we must resist on pain of losing what language is, and thus losing the only thing we can now find to say of our human essence —that it is constructed and enacted in speech, which is 'essentially' without privilege, in the sense that it is not amenable to closure or stasis. No position is or could be available that would have the right to arrest the process of exchange. And, if we are to find room here for the sacred, it will be only in absences, blanks and pauses in the exchange, unthematisable and alien to will and reflection. This will do only if we fail to read 'reality' or 'actuality' as difficult. My parenthetical questions in the last paragraph were not frivolous asides: there

Between politics and metaphysics: reflections in the wake of gillian rose

Preface Introduction Christ Against the Truth? Devils: Being Toward Death The Last Word? Dialogue & Recognition Exchanging Crosses: Responsibility for All Sacrilege & Revelation: The Broken Image Conclusion Notes Bibliography Index.

Dostoevsky: Language, Faith, and Fiction

Faith in the Public Square

Acknowledgments xi Introduction / Rowan Williams 1 Part I. Revolution and Theological Difference Tragedy and Revolution / Terry Eagleton 7 Metanoia: The Theological Praxis of Revolution / Creston Davis and Patrick Aaron Riches 22 The "Thrilling Romance of Orthodoxy" / Slavoj Zizek 52 Nothing is Something Must Be: Lacan and Creation from No One / Conor Cunningham 72 Revelation and Revolution / Regina Mara Schwartz 102 Part 2. Ontology, Capital, and Kingdom Capital and Kingdom: An Eschatological Ontology / Philip Goodchild 127 Neither Servility nor Sovereignty: Between Metaphysics and Politics / William Desmond 153 Of Chrematology: Joyce and Money / Simon Chritchley and Tom McCarthy 183 Only Jesus Saves: Toward a Theopolitical Ontology of Judgment / Daniel M. Bell Jr. 200 Part 3. Infinite Desire and the Political Subject The Political Subject and Absolute Immanence / Antonio Negri 231 Rewriting the Ontological Script of Liberation: On the Question of Finding a New Kind of Political Subject / Kenneth Surin 240 Ecclesia: The Art of the Virtual / Anthony Baker and Rocco Gangle 267 The Univocalist Mode of Production / Catherine Pickstock 281 Part 4. Reenchanting the Political beyond Ontotheology The Unbearable Withness of Being: On the Essentialist Blind Spot of Anit-ontotheology / Mary-Jane Rubenstein 340 "To Cut Too Deeply and Not Enough": Violence and the Incorporeal / Elanor Kaufman 350 The Two Sources of the "Theological Machine:: Jacques Derrida and Henri Bergson on Religion, Technicity, War, and Terror / Hent de Vries 366 Part 5. Theological Materialism Materialism and Transcendence / John Milbank 393 Truth and Peace: Theology and the Body Politic in Augustine and Hobbes / Karl Hefty 427 The Politics of the Eye: Toward a Theological Materialism / Phillip Blond 439 Notes on Contributors 463 Index 467

Rowan Williams

Papers

Between politics and metaphysics: reflections in the wake of gillian rose

Dostoevsky: Language, Faith, and Fiction

Faith in the Public Square

Theology and the Political: The New Debate

Resurrection: Interpreting the Easter Gospel