Book•
Christ the Key
10 Dec 2009-
TL;DR: In this paper, the authors discuss human nature, Trinitarian life, death and sacrifice, and the workings of the Spirit in the context of Christendom and the Trinity.
Abstract: Preface 1. Human nature 2. Grace (part one) 3. Grace (part two) 4. Trinitarian life 5. Politics 6. Death and sacrifice 7. Workings of the Spirit.
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Dissertation•
18 Jul 2014
15 citations
TL;DR: In this paper, the authors explain the complexity of joy as a fruit of the Spirit and its impact on human flourishing and thriving, but no theoretical models explain how joy can be expressed.
Abstract: To grasp human flourishing and thriving, we must understand joy. However, no theoretical models explain the complexity of joy as a fruit of the Spirit, nor fully account for its impact on human lif...
15 citations
Cites background from "Christ the Key"
...As Tanner (2010) describes, we have life by imaging God, and we do so by “living off God”—like a fetus living off its mother....
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Journal Article•
TL;DR: Baswick et al. as discussed by the authors proposed the concept of the reciprocating self originally based on a trinitarian theological anthropology and used it to define and discuss the importance of telos and developmental teleology for Christian psychologists.
Abstract: As Christian psychologists, we have chosen a calling of being agents of transformation. For the most part, we have dedicated ourselves to a life of service, therapy, teaching, and/or understanding God's people. As stewards of the lives entrusted to us, we hope for healing, restoration, flourishing, and thriving. As such, it is important to ask, what is our goal or hope for our patients, our students, and our mentees? Happiness? Fulfillment? Well-being? Faith? The good life? How are these constructs theologically understood? Regardless of our aims or intentions, what do our techniques and methods yield in actuality? At the end of the last century, Cushman (1995) raised a valid complaint against the American psychotherapeutic movement for proliferating empty selves. The following paper offers an alternative-reciprocating selves.In our initial attempt to teach human development, my colleagues Jack Balswick and Kevin Reimer and I found ourselves at a loss when deciding what developmental theories and existing research to teach in a 10-week course on lifespan development. We were tasked with teaching all of human development-from the cradle to the grave-with a systems and contextual perspective in a graduate clinical psychology program in a Christian seminary. Needless to say, we were overwhelmed. As we wrestled with the syllabus we began to ask ourselves, "What is God's hope for human development?" Such teleological questions led us towards theology, and henceforth I proposed the concept of the reciprocating self originally based on a trinitarian theological anthropology. From these efforts, our book project, The Reciprocating Self: Theological Perspectives of Development (Baswick, King & Reimer, 2005) was born.During the writing of the first edition of The Reciprocating Self, the field of systematic theology was in a major transition-especially as it related to theological anthropology. At that time the theological zeitgeist regarding the imago Dei, or the doctrine of the image of God, was often understood from a relational perspective and less from a structural or impersonal ontological perspective. This trend started to emerge with Karl Barth in the early 1900s and gained great momentum in the latter decades of the twentieth century, with growing consensus among theologians that the uniqueness of the imago Dei was best understood through categories of relationality rather than inert structure (see Anderson, 1993; Grenz, 2001; Gunton, 2001; Shults, 2003; Tanner, 2001; Volf, 1996; Webster, 2003; Zizioulas, 1991; and others). As the second edition goes to press (Balswick, King, & Reimer, 2016), theological perspectives are once again in transition. current trends may be best understood as more expansive rather than narrowing. Thus theologians are less apt to limit the imago Dei to a single concept such as relationality, but rather inclined to include broader perspectives.The current paper serves as a theological update to our original formulation of the reciprocating self (see Balswick et al., 2005) with the primary intention to provide an integrated perspective of human development in order to offer a hopeful vision for the work of christian psychologists. As Christ's ambassadors on earth, continuing Jesus' ministry of reconciliation, healing, and flourishing, the notion of the reciprocating self offers a goal for our work with others as a means for nurturing fullness and abundance in Christ. In order to do so, I define and discuss the importance of telos and developmental teleology for Christian psychologists. Then I offer a brief overview of the relevance of the image of God as an understanding of what it means to be and become human. In the same section, I highlight particularly relevant aspects of Christological and trinitarian approaches to anthropology. The following section proposes an understanding of human telos formulated around the notion of the reciprocating self by emphasizing the importance of conformity to Christ, individual uniqueness, relatedness, and reciprocity. …
15 citations
Cites background or methods from "Christ the Key"
...We were created with the capacity for transformation, and Jesus is the pattern for humanity (Crisp, 2015; Tanner, 2010)....
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...By “attaching ourselves to the incomprehensible that has attached itself to us” we find life and gain a new identity and vocation that we would never be able to achieve on our own terms (Tanner, 2010, p. 56)....
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...Kathryn Tanner (2010) integrates dynamic and directional approaches....
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...Christology reminds us that humans are the image of God “not by the way of human imitation of God, not by what we are ourselves, but in virtue of some sort of incorporation of what remains alien to us, that very perfection of God that we are not” (Tanner, 2010, p. 72)....
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Dissertation•
01 Jan 2017
13 citations
Dissertation•
11 Jul 2014
13 citations
References
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TL;DR: Shapin this paper argues that problems of credibility in science were practically solved through the codes and conventions of genteel conduct: trust, civility, honour, and integrity.
Abstract: How do we come to trust our knowledge of the world? What are the means by which we distinguish true from false accounts? Why do we credit one observational statement over another? This study engages these universal questions through a recreation of a crucial period in the history of early modern science: the social world of gentlemen-philosophers in 17th-century England. The author paints a picture of the relations between gentlemanly culture and scientific practice. He argues that problems of credibility in science were practically solved through the codes and conventions of genteel conduct: trust, civility, honour, and integrity. These codes formed, and arguably still form, an important basis for securing reliable knowledge about the natural world. Shapin uses detailed historical narrative to argue about the establishment of factual knowledge both in science and in everyday practice. Accounts of the mores and manners of gentlemen-philosophers are used to illustrate Shapin's broad claim that trust is imperative for constituting every kind of knowledge. Knowledge-making is always a collective enterprise: people have to know whom to trust in order to know something about the natural world.
1,179 citations
Book•
02 Dec 2005
TL;DR: The Evolution of Morality as mentioned in this paper is one of the few books in this area written from the perspective of moral philosophy, with a focus on the evolution of moral thinking and its evolutionary origins.
Abstract: Moral thinking pervades our practical lives, but where did this way of thinking come from, and what purpose does it serve? Is it to be explained by environmental pressures on our ancestors a million years ago, or is it a cultural invention of more recent origin? In The Evolution of Morality, Richard Joyce takes up these controversial questions, finding that the evidence supports an innate basis to human morality. As a moral philosopher, Joyce is interested in whether any implications follow from this hypothesis. Might the fact that the human brain has been biologically prepared by natural selection to engage in moral judgment serve in some sense to vindicate this way of thinking -- staving off the threat of moral skepticism, or even undergirding some version of moral realism? Or if morality has an adaptive explanation in genetic terms -- if it is, as Joyce writes, "just something that helped our ancestors make more babies" -- might such an explanation actually undermine morality's central role in our lives? He carefully examines both the evolutionary "vindication of morality" and the evolutionary "debunking of morality," considering the skeptical view more seriously than have others who have treated the subject. Interdisciplinary and combining the latest results from the empirical sciences with philosophical discussion, The Evolution of Morality is one of the few books in this area written from the perspective of moral philosophy. Concise and without technical jargon, the arguments are rigorous but accessible to readers from different academic backgrounds. Joyce discusses complex issues in plain language while advocating subtle and sometimes radical views. The Evolution of Morality lays the philosophical foundations for further research into the biological understanding of human morality.
668 citations
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TL;DR: In this paper, Bulent Diken shows that binary urban logics produce more grey than they do black and white, and the notorious favela outside of Rio that is the subject of Meirelles' film is simultaneously included and excluded from all that Rio represents.
Abstract: Well over a millennium and a half ago, Augustine distinguished between two cities: the Heavenly City and the Earthly City. While one was the site of all that was holy and spiritual, the place of faith, the other was foul and wicked, the realm of the flesh. Such dichotomies, expanded into a full‐fledged binary logic, persist in the way that we think about cities today. But as Bulent Diken shows in these reflections on Joao Fernando Meirelles' film—entitled, appropriately enough—City of God, cities today are bound up with the very things they try to exclude: ghettos, slums, and shanty‐towns. Binary urban logics in fact produce more grey than they do black and white. The notorious favela outside of Rio that is the subject of Meirelles' film is simultaneously included and excluded from all that Rio represents. It is at once a dumping ground for the city's byproducts—the (human) waste generated by its own development—and its products. It is a zone beyond the civilized city, which, as the city's inverted, carni...
539 citations
Book•
01 Jan 1975
TL;DR: The Summa Contra Gentiles as mentioned in this paper is a complete summary of Christian doctrine that St. Thomas has written, but also a creative and even revolutionary work of Christian apologetics composed at the precise moment when Christian thought needed to be intellectually creative in order to master and assimilate the intelligence and wisdom of the Greeks and the Arabs.
Abstract: The Summa Contra Gentiles is not merely the only complete summary of Christian doctrine that St. Thomas has written, but also a creative and even revolutionary work of Christian apologetics composed at the precise moment when Christian thought needed to be intellectually creative in order to master and assimilate the intelligence and wisdom of the Greeks and the Arabs. In the Summa Aquinas works to save and purify the thought of the Greeks and the Arabs in the higher light of Christian Revelation, confident that all that had been rational in the ancient philosophers and their followers would become more rational within Christianity. This exposition and defense of divine truth has two main parts: the consideration of that truth that faith professes and reason investigates, and the consideration of the truth that faith professes and reason is not competent to investigate. The exposition of truths accessible to natural reason occupies Aquinas in the first three books of the Summa. His method is to bring forward demonstrative and probable arguments, some of which are drawn from the philosophers, to convince the skeptic. In the fourth book of the Summa St. Thomas appeals to the authority of the Sacred Scripture for those divine truths that surpass the capacity of reason. The present volume is the second part of a treatise on the hierarchy of creation, the divine providence over all things, and man's relation to God. Book 1 of the Summa deals with God; Book 2, Creation; and Book 4, Salvation.
406 citations
Book•
[...]
01 Jan 2004
TL;DR: One The Question: "How Should We Live?" 1 Two On Love and Its Reasons 33 Three The Dear Self 69 Acknowledgment 101 as discussed by the authors The Difference Between Love and its Reasons
Abstract: One The Question: "How Should We Live?" 1 Two On Love,and Its Reasons 33 Three The Dear Self 69 Acknowledgment 101
377 citations