tag:blogger.com,1999:blog-253337742024-02-18T18:01:34.593-08:00refWrite...page3SPECIAL FEATURES: This page is usually more meditative intellectually than other rW pages, altho occasionally a text/pix just doesn't fit into the climate of posts recently appearing on other pages... and find a true home here.Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.comBlogger191125tag:blogger.com,1999:blog-25333774.post-72399919849510895162013-02-17T19:46:00.001-08:002013-02-17T19:46:52.134-08:00Academics: Argument for a bettering world (progress): Shay Riley (Booker Rising) and William Weston (Gruntled) vs Atheistic Naturalistic Evolutionists (ANEs)Gruntled thinks the world is getting better in a rather direct way, and he takes the trouble to adduce his reasons on a blog previous to the one I shall later on. Check out the <a href="http://gruntledcenter.blogspot.ca/2012/03/world-is-getting-better.html">previous</a>, with additional arguments.<br />
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<span class="Apple-style-span" style="font-size: large;">Reductions in bad phenomena:</span><br />
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<span style="font-size: x-small;"><span><span style="color: #404040; font-family: Arial;">•</span></span><span style="color: #404040; font-family: 'Calisto MT';">Sex discrimination</span></span></div>
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<span style="font-size: x-small;"><span><span style="color: #404040; font-family: Arial;">•</span></span><span style="color: #404040; font-family: 'Calisto MT';">Race discrimination</span></span></div>
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<span style="font-size: x-small;"><span><span style="color: #404040; font-family: Arial;">•</span></span><span style="color: #404040; font-family: 'Calisto MT';">Sexual-orientation discrimination</span></span></div>
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<span style="font-size: x-small;"><span><span style="color: #404040; font-family: Arial;">•</span></span><span style="color: #404040; font-family: 'Calisto MT';">Handicap discrimination</span></span></div>
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<span style="font-size: x-small;"><span><span style="color: #404040; font-family: Arial;">•</span></span><span style="color: #404040; font-family: 'Calisto MT';">Imperial control of colonized people</span></span></div>
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<span style="font-size: x-small;"><span><span style="color: #404040; font-family: Arial;">•</span></span><span style="color: #404040; font-family: 'Calisto MT';">Totalitarianism and authoritarianism</span></span></div>
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<span style="color: #404040; font-family: 'Calisto MT';"><span class="Apple-style-span" style="font-size: large;">Increases in good phenomena:</span></span></div>
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<span style="font-size: x-small;"><span style="color: #404040; font-family: 'Calisto MT';"> </span></span><span class="Apple-style-span" style="font-size: x-small;"><span><span style="color: #404040; font-family: Arial;">•</span></span><span style="color: #404040; font-family: 'Calisto MT';">Food production has increased gigantically [but many more millions are starving each day; Western restaurants throw away huge amounts of food that coud feed some of the poor.]</span></span></div>
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<span class="Apple-style-span" style="font-size: x-small;"><span><span style="color: #404040; font-family: Arial;">•</span></span><span style="color: #404040; font-family: 'Calisto MT';">Transportation is cheaper [Is it? I can;'t afford public transport in Toronto where I live.]</span></span></div>
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<span class="Apple-style-span" style="font-size: x-small;"><span><span style="color: #404040; font-family: Arial;">•</span></span><span style="color: #404040; font-family: 'Calisto MT';">Communication costs a tiny fraction of before [yes, but US postal service to rural areas is threatened because it isn't competitive with hi-power masscom. Also private residential phones are bombarded with unwanted telephone calls and rings that can only be stopped, fi then, by paying more, while subsidizing the commercial call companies who are ringing phones and leaving messages where they are unwanted by those who can't pay more to subsidize their tormentors.</span></span></div>
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<span class="Apple-style-span" style="font-size: x-small;"><span><span style="color: #404040; font-family: Arial;">•</span></span><span style="color: #404040; font-family: 'Calisto MT';">Information is available on unprecedented scale [yes, but now the blowback phenomena have begun with more and more info being restricted within power constellations and unavailable often even to those targetted by the info].</span></span></div>
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<span class="Apple-style-span" style="font-size: x-small;"><span><span style="color: #404040; font-family: Arial;">•</span></span><span style="color: #404040; font-family: 'Calisto MT';">The air is cleaner [in many places, but not in China; Beijing has entered the last-chance danger zone].</span></span></div>
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<span class="Apple-style-span" style="font-size: x-small;"><span><span style="color: #404040; font-family: Arial;">•</span></span><span style="color: #404040; font-family: 'Calisto MT';">World population is under control [I certainly don't agree with this item; but the problem is precisely "control" and arranagements like Prez Barack Obama's reduction of religious freedom to pay for free condoms thru taxation under Obamacare.]</span></span></div>
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Since I'm rather much what is called a postmillenialist, despite the threats of climate change and a thousand other horrors which may be around the corner, I have a strong sympathy with the way Gruntled has developed his arguments. A chief problem with this this approach, for me at least, is how good developments often entail over time bouncs-backs — or the development of new evils. And bad decelopments can produce their own antidotes to some extent. For me, the macro-historical processes are in the hands of a providential and merciful God, and even more are all subject to the reign of Christ and the coming of His kingdom, God's Reign of Shalom.<br />
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But the quote from Gruntled that originally attracted me was picked up by <a href="http://www.bookerrising.net/2013/02/william-weston-op-ed-theistic-evolution.html">Shay Riley</a>, editor and propietor of <b>Booker Rising</b> blog. He began his quote with Gruntled's remark: "Evolution is simply change over time." But that's at the end of the preceding paragraph, which Gruntled concludes in the the ironic vein: "The world is neither getting better nor worse, because there is no naturalistic meaning to those terms when applied to all existence. Evolution is simply [, according the naturalistic worldview,] change over time." There can be no advance, nor retrogression. No progress, just change. I think Shay's cutting paragraphs for the sake of quotation where he did, loses that important irony.<br />
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I've nuanced critically some of William Weston (Gruntled)'s statement on Theistic Evolution to make it more palatable to myself, maybe to you too.<br />
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<a href="http://gruntledcenter.blogspot.ca/2013/02/if-world-is-getting-better-isnt-it.html">Gruntled Center</a> (Feb17,2k13)<br />
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<span class="Apple-style-span" style="font-size: x-large;">If the World is getting better, </span></h3>
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<span class="Apple-style-span" style="font-size: x-large;">isn't it simpler to think that God is helping?</span></h3>
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<span class="Apple-style-span" style="font-weight: normal;">I believe the world is getting better [in some respects — Owlb]. The material evidence is all around us, as I have written <a href="http://gruntledcenter.blogspot.com/2012/03/world-is-getting-better.html" style="color: #956839; text-decoration: underline;">before</a>. [See above, and go to the original post.]<br /><br />I believe that God guides the general direction of the world with a providential hand.<br /><br />Most of the writers who share my belief that the world is getting better seem to be </span><b>atheists </b>who believe in <b>naturalistic evolution</b>. [And while they're at it, these <b>atheist naturalistic evolutionists (ANEs)</b> have to discount what their own doctrine has wrawt in the Communist ANE world program under Stalin in the former Soviet Union where multiplied millions of Jews thru-out the USSR were tortured, murdered, and repressed; and Ukrainians in their homeland were slawtered and/or starved to death in order to destroy the non-collectivist farm system of the entire peasant class in the Ukraine, so that Stalin coud impose his own system by means of the collective-farms program in the USSR breadbasket. Stalin wanted to feed the proletarians in Soviet factories, and at the same time wanted to destroy the free peasant class in the USSR. Multiple millions died in the inducsed famine created by Stalin's war-machine and killer police. </div>
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[Or the program of Mao in China where he gained power by using the Han ethnic majority to grind under all the other ethnicities in China, and exterminate vast groups of persons for contrary political views, religious commitments of faith, and teachers and intellectuals — an initial program that was repeated during the disastrous Cultural Revolution. — Owlb]<br /><br />Gruntled: If you are a naturalistic evolutionist who does <i style="font-weight: normal;">not</i> believe the world is getting better, then you have no problem -- species simply adapt to whatever the environment happens to be at the moment, without direction or meaning. The world is neither getting better nor getting worse, because there is no naturalistic meaning to those terms when applied to all existence. Evolution is simply change over time. [That is: Evolution, then, is simply change over time without betterment or degradation because such ethically-loaded terms are meaningless in relation to changes of blind chance going nowhere, going toward no goal whatsoever. Darwin, for instance, insisted that natural selection is the only means of change in the forms of life (plants, animals, humans) and that natural selection had no end in mind, no teleological outcome to which it pointed from the start. — Owlb]<br /><br />But naturalistic evolutionists who <i style="font-weight: normal;">do</i> believe in progress have to go through some elaborate twists to explain both why our evolutionary practice seems to show a positive design without a designer [as they think!], and how we keep progressing even though our evolved psychology is pessimistic.<br /><br />It seems to me that theistic evolution is a <i style="font-weight: normal;">simpler</i> account of how a species designed for both hope and fear, designed for pessimistic assumptions but optimistic actions, can in fact achieve such progress.<br /><br />I don't have an elaborate philosophical argument here. I just think that people who see that the world is improving through the amazing collective action of creative humans are halfway to seeing that we are meant for this by a Creator.</div>
Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-48780064495595367692013-02-16T20:02:00.000-08:002013-02-16T20:35:53.542-08:00Economic thawt: After the present international crises: What's next for non-socialist economic advance?<br />
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<span class="Apple-style-span" style="font-size: x-large;">New ideas in European Christian political-economic thinking.</span><br />
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This volume by <b>Paul Mills</b> and <b>Michael Schluter</b> is a joint publication venture of Jubilee Centre UK and the European Christian Political Foundation.<br />
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<b>refWrite</b> recommends the book for your examination.<br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The world is set to be in financial turmoil for some years to come. Searching questions are being asked about the future of Capitalism in the light of the European debt crisis, exorbitant levels of executive pay, short termism in share trading, and the dominance of the financial economy over the real economy of goods and services.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The fall of communism left capitalism as the only show in town; as it grows increasingly unfit for purpose, where do we go next? ‘After Capitalism’ seeks to rethink the foundations of a market economy and argues that the Bible’s central theme of relationships is the key to rebuilding a system that promotes economic well-being, financial stability and social cohesion.</span></div>
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<dl style="display: inline; margin: 0px; padding: 0px;"><dd class="first-child" style="background-image: url(http://www.ecpf.info/ui/CU_ProDesign/img/navbar_bg.gif); background-position: 100% 50%; background-repeat: no-repeat no-repeat; display: inline; margin: 0px; padding: 0px 10px 0px 0px;">European Christian Political Foundation</dd><dd style="display: inline; margin: 0px; padding: 0px;">State Of Europe Forum: ‘The game is not over... yet!</dd></dl>
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from the May 9, 2012 all-Europe Conference in <u>Copenhagen, Denmark</u>:</span></h3>
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See the article on the <a href="http://refwrite-experimental.blogspot.ca/2013/02/politicsnetherlands-candidate-for-dutch.html">political campaign of ideas</a> being fawt by Jet Weigand-Timmer for the Dutch lower house</span></h3>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: x-large;">State Of Europe Forum:</span></h3>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: x-large;"> ‘The game is not over... yet!</span></h3>
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<span class="Apple-style-span" style="font-family: Arial, Helvetica, Verdana, sans-serif; font-size: 12px;"><span class="Apple-style-span" style="border-color: initial; border-style: initial; margin-bottom: 1ex; margin-right: 1ex; margin-top: 1ex;"><img alt="Littlepickopenhagen" class="smallNewsImage" height="320" src="http://www.ecpf.info/l/library/download/rkhURFRUVhMDJgKSWDtzdmz6-a-kbCSkro/littlepickopenhagen.jpg?color=ffffff&scaleType=5&width=100&height=100&ext=.jpg" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; float: left; margin-bottom: 1ex; margin-left: 0px; margin-right: 1ex; margin-top: 1ex;" width="320" /></span></span><span class="date" style="font-family: Arial, Helvetica, Verdana, sans-serif; font-size: 0.8em; font-style: italic; font-weight: normal; margin-right: 1ex;">Wednesday 09 May 2012 <span class="time" style="font-size: 1em;">00:00</span> </span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">No, the game is not over–yet! </span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">There is still hope for Europe, participants at the State of Europe Forum in Copenhagen heard last week. </span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">But warnings of serious consequences if radical change is not effected were sounded by several speakers.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The one-day forum, held annually in the capital of the country holding the EU presidency, aims to evaluate the current state of Europe in the light of Robert Schuman’s vision for a ‘community of peoples deeply rooted in Christian values’.</span></div>
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<strong><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Contribution Mr. Tunne Kelam MEP</span></strong></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Tunne Kelam, a leading dissident of the Soviet era in <b>Estonia</b> and a europarliamentarian since 2004, spoke of Europe as a sick continent requiring proper diagnosis in order to receive an effective remedy.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"> Tunne recalled how the post-war crisis in Europe–which, he said, made our present one seem less serious–was responded to by unorthodox solutions, proposed by a creative minority of practising Christians. <b>Robert Schuman</b> and his colleagues, <b>Kondrad Adenauer</b> and <b>Alcide De Gaspari</b>, believed that democracy was either Christian, or it would become non-existent. Tyranny and anarchy were the alternative outcomes, Schuman believed.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"> Today such a statement seemed crazy, the keynote speaker admitted. Yet the founding fathers of the European project shared this conviction. So what had gone wrong in Europe since? asked the Estonian. What had made the search for Europe’s soul so urgent? As a member of the <b style="color: black;">Convention on the Future of Europe</b> ten years ago, <span class="Apple-style-span" style="color: #990000;"><b>Tunne met strong opposition to any mention of Europe’s Christian roots in the proposed constitution</b></span>. At that moment he understood the initiative would not succeed because it would not have God’s blessing. </span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">So now we found ourselves in a situation today described back in 2004 by Pope Benedict, then Cardinal Ratzinger, in a article entitled, <em>Europa ist krank</em>–Europe is sick. Sure, representatives of other religions still saw Europe as a ‘Christian’ continent, whatever we did. We were seen as Christians and bore the responsibility for that, he added.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">But <b style="color: black;">European culture and identity had become hollow</b> and had lost its substance. Loss of eternal values and the <b style="color: black;">dictatorship of relativism and secularism</b> had led to our current crisis, a crisis that had not suddenly come upon us but had been building for decades. Not only were we <span class="Apple-style-span" style="color: #990000;"><b>living at the expense of our children by borrowing to pay today’s bills</b></span>, Tunne explained, we were now living at the expense of our grandchildren, whose numbers were diminishing. And now the moment of truth had arrived. There would be <b>no return to the previous style of living</b>. But there was hope, he believed. <b>Latvia</b>’s turn-about after becoming bankrupt three years ago, embracing financial discipline and a sober lifestyle, was a signal of hope for Greece and for Europe. But it required turning from <b>selfish consumerism</b> back to the <b>soft values amd eternal truths</b> on which Europe was founded. <span class="Apple-style-span" style="color: #990000;"><b>This crisis was an opportunity, said Tunne, to reconsider our spiritual values and not to be afraid.</b></span> “We have immense spiritual potential,” he concluded, “and the unique tradition of Europe is something to be proud of and to declare in the public square!’</span></div>
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<strong><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Contribution Dr. Wilton</span></strong></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><b>Dr Gary Wilton</b>, representative of the <b>Archbishop of Canterbury to the EU</b>, likened the current situation to the moment before a car crash: “We don’t know where exactly we are in the process and we certainly don’t know what state we will end up in. What we do know is that it’s not going to be like it was before the crash started. It’s been a long time in the making, and it will be a long time in the solving.” </span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Economist <b>Dr Michael Schluter</b> called for a Copernican revolution placing relationships rather than economics at the heart of society to give Europe a fresh future.</span></div>
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<strong><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Contribution Dr. van de Poll</span></strong></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><b style="color: black;">Dr Evert van de Poll,</b> associate professor at the Evangelical Theological Faculty in Leuven, lamented the widespread ignorance among Christians about the <b style="color: black;">relationship between the Christian faith and European culture</b>, and the resulting spiritual vacuum that had allowed widespread apostacy, as he presented his manual on <em><span class="Apple-style-span" style="color: #38761d;"><b>The Gospel and the making of Europe</b></span></em>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Videos and audio recordings of forum will be posted shortly on <a href="http://www.tinyurl.com/soeforum" style="color: #5b747c; text-decoration: initial;" target="_blank">www.tinyurl.com/soeforum</a> and <a href="http://www.hopetalks.eu/" style="color: #5b747c; text-decoration: initial;" target="_blank">www.hopetalks.eu</a>. </span></div>
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<br />Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-78512365375930958952013-02-16T00:24:00.000-08:002013-02-16T00:24:11.084-08:00Academics: Toward a rationale for Canada's new Office of Religious Freedom<br />
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<a href="http://opencanada.org/features/the-think-tank/comments/canada-and-the-future-of-religious-freedom/">Canadian Internatnational Council / OpenCanada.org</a> (Feb16,2k130<br />
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Canada and </h1>
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the Future of Religious Freedom</h1>
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<a href="http://opencanada.org/author/efarrandgcameron/" style="border: 0px; color: #982e2f; cursor: pointer; font-family: inherit; font-size: 14px; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; text-decoration: initial;">Geoffrey Cameron and Eric Farr</a> | January 16, 2013</div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The announcement of the creation of an <b>Office of Religious Freedom</b> in the <b>Department of Foreign Affairs and International Trade</b> has sparked a dynamic public conversation about the role of religion in foreign policy, and about the <b>meaning of religious freedom</b>. Some <a href="http://www.google.ca/url?sa=t&rct=j&q=office%20of%20religious%20freedom%20criticism%20saunders&source=web&cd=1&cad=rja&ved=0CB8QFjAA&url=http%3A%2F%2Fwww.theglobeandmail.com%2Fcommentary%2Fdoug-saunders-religious-freedom-sends-the-wrong-message-to-the-wrong-people%2Farticle4591927%2F&ei=Z8KrUKmtHIW6yAG04oGQBA&usg=AFQjCNE11HoIonWZwUnf6OEsXa_VG5trFw" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">prominent</a><a href="http://www.google.ca/url?sa=t&rct=j&q=office%20of%20religious%20freedom%20criticism%20hurd&source=web&cd=2&cad=rja&ved=0CCkQFjAB&url=http%3A%2F%2Fwww.theglobeandmail.com%2Fcommentary%2Fthe-hegemony-of-religious-freedom%2Farticle4617004%2F&ei=fcKrUOXJCsnzyAGBmoHQDg&usg=AFQjCNHSmzcBy1aGTpiYyukAwE__lc2m_g" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">voices</a> have even questioned the validity of religious freedom as an ideal worth defending at all. Now is the time to step back and look at the issues that have animated the international discourse on freedom of religion or belief and consider how these ideas should inform Canada’s foreign policy. <span id="more-29668" style="border-bottom-width: 0px; border-color: initial; border-color: initial; border-color: initial; border-color: initial; border-color: initial; border-color: initial; border-color: initial; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-style: initial; border-style: initial; border-style: initial; border-style: initial; border-style: initial; border-style: initial; border-style: initial; border-top-width: 0px; font-style: inherit; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-color: initial; outline-style: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span></span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Religious freedom has meant different things to different people, and has been employed to varying political ends, throughout the history of the concept. For the purpose of clarity, however, we look to the definition of freedom of religion or belief as expressed in <a href="http://www.un.org/en/documents/udhr/index.shtml#a18" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">Article 18</a> of the Universal Declaration of Human Rights:</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The right to freedom of religion or belief is grounded in the inherent dignity of every person, and the concomitant respect for individual agency. A distinguishing feature of the human personality is our desire to pursue knowledge, explore new ideas, and seek meaning. To deny people the right to hold <b>convictions about the world and allow those convictions to change their actions</b> is to deprive them of a key element of their humanity.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The use of a human rights framework helps to build a shared understanding of religious freedom, which enables the <b>development of institutions for its defence and protection</b>. Therefore, throughout this essay, the terms “religious freedom” and “freedom of religion or belief” will be used interchangeably with the understanding that both terms refer to the human right described above.</span></div>
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<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><strong style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-style: inherit; font-weight: bold; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Controversial areas: Teaching and conversion</span></strong></span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The right of freedom of religion and belief is often considered most controversial when it comes to matters of <b>teaching</b> and <b>conversion</b>. However, it is these aspects of religious freedom that are most often <b>restricted in states that persecute religious minorities</b>. Many states still criminalize conversion from the majority or state religion to minority ones, labelling changes to one’s religion as “apostasy” (or opposing one’s former religion). The penalty can include execution. Such states also typically have a <b>narrow definition of what constitutes a “religion,”</b> or apply the right to teach or change religions preferentially, permitting the dominant or state religion to pursue missionary activities while prohibiting all other groups from doing the same. Ironically, this issue has <a href="http://daccess-dds-ny.un.org/doc/UNDOC/GEN/N12/461/30/PDF/N1246130.pdf?OpenElement" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">historically received weak treatment</a> by international human rights bodies.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">In his most recent <a href="http://www.ohchr.org/EN/NewsEvents/Pages/DisplayNews.aspx?NewsID=12699&LangID=E" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">report</a> to the UN Human Rights Council, UN Special Rapporteur on freedom of religion or belief <b>Heiner Bielefeldt</b> warned, “the rights of converts or those trying non-coercively to convert others are sometimes questioned in principle.” While the use of material inducements and coercive means should be clearly rejected by religious organizations that support teaching work, we must also recognize that the right to teach and change one’s religion is protected within the broader human rights framework. <b>One’s right to choose religious beliefs for oneself is a matter of freedom of conscience</b>, and the ability to share religious teachings is protected by the right to <b>freedom of expression</b>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The rights to teach and change religions should be defended in the context of <b>an open public sphere</b>, where people can freely express religious or secular views without the threat of legal charges of either apostasy or blasphemy. <b>Public discourse should be open to all ideas, good and bad, and religion itself should be subjected to discussion and critical scrutiny within the public sphere, so long as criticism does not descend into incitement to hatred and violence.</b></span></div>
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<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><strong style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-style: inherit; font-weight: bold; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The practice of religious freedom: More than “resistance”</span></strong></span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">For many societies, the pursuit of religious freedom will be a gradual and organic process, which may mean the <b>continuation of some negative cultural patterns</b>. Liberty means that people have to come to certain understandings themselves, without external coercion. So, while the exercise of freedom of religion or belief may bring forward <b>cultural “baggage” that rubs against social norms</b>, we must recognize that <u>durable change happens over time through dialogue, engagement, and, for the most part, through choice and voluntary consent</u>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Indeed, the practice of advancing religious freedom is complex and multifaceted. It is an ideal that develops over time through dialogue between individuals, within communities, and at the institutional level of laws and policies. <b>Individuals need to abandon pre-conceived ideas and inherited prejudices</b>, and to adhere to <b>a discourse ethic that allows other citizens to participate freely in the public sphere, regardless of their beliefs.</b> It includes changes at the level of culture, where outdated taboos on religious diversity, conversion, and atheism are broken, and the status of women is elevated. And finally, institutions need to offer legal protections – including for those accused of blasphemy or apostasy – and a policy framework within which <b>religious pluralism is supported</b>. These are only a few examples to illustrate the complexity of the challenge.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">This vision of religious freedom is one that clearly cannot be advanced by states alone. However, it also goes beyond <u><b>Elizabeth Hurd</b>’s <a href="http://www.google.ca/url?sa=t&rct=j&q=office%20of%20religious%20freedom%20criticism%20hurd&source=web&cd=4&cad=rja&ved=0CDYQFjAD&url=http%3A%2F%2Fcips.uottawa.ca%2Fshould-canada-promote-religious-freedom%2F&ei=fcKrUOXJCsnzyAGBmoHQDg&usg=AFQjCNEIZabB_QyuniRW-3JCK6S2i2uIzg" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" target="_blank">proposal</a> to “re-imagine” religious freedom as “a site of resistance” against religious and political authorities</u>, or <u><b>Natalie Brender</b>’s <a href="http://www.ottawacitizen.com/opinion/op-ed/Only+cheers+religious+freedom/7389565/story.html" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">call</a> for the “creative disruption of established orthodoxies.</u>” While the cause of religious freedom benefits from challenging the <b>shibboleths of religious superiority</b>, it is about more than an end to intolerance. In an academic article, Bielefeldt <a href="http://ojlr.oxfordjournals.org/content/1/1/15.full" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">outlines</a> the scope of the challenge:</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The human right to freedom of religion or belief … <u style="font-weight: inherit;">takes diversity seriously</u>. Diversity in the area of religion or belief <u style="font-weight: inherit;">cannot be marginalized as a mere variety of external rites</u>, nor should denominations be treated as out-dated relics of the past, and the <u style="font-weight: inherit;">search for meaning</u> should also not be denounced as just a waste of time and energy. Moreover, <b>diversity</b> is not only an irreversible <em style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-style: italic; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">fact</em>, especially in the modern world; it can and should be <b>appreciated as a manifestation of the potential of human responsibility and hence as <em style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-style: italic; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">something intrinsically positive</em> </b>[emphases his].</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The pursuit of religious freedom suggests a constructive process concerned with the development of a society where diverse religions not only co-exist peacefully, but where their teachings serve as moral, ethical, and spiritual resources for the betterment of the world.</span></div>
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<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><strong style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-style: inherit; font-weight: bold; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Moving forward: A focus on universal norms and human dignity</span></strong></span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><b>Heiner Bielefeldt</b> has expressed concern about attempts to muddy the waters around freedom of religion by creating conceptual confusion about the term. He <a href="http://ojlr.oxfordjournals.org/content/1/1/15.full" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">writes</a>: “freedom of religion or belief is under pressure … on the conceptual level, with a danger that its very nature as a human right may get blurred.” Bielefeldt <a href="http://ojlr.oxfordjournals.org/content/1/1/15.full" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">notes</a> that a number of recent proposals have been presented in UN forums, “which clearly <b>contradict normative universalism by limiting freedom of religion to the followers of a predefined list of traditional religions while implicitly excluding members of other religions</b>.” He gives as examples a number of UN resolutions that condemn particular “phobias,” such as “Christianophobia,” “Islamophobia,” and anti-Semitism. This list, he argues, excludes a number of persecuted religions, not to mention non-theists, atheists, and agnostics. While it would be impossible to create an exhaustive list of persecuted religions, Bielefeldt argues instead that attention should be focused on strengthening the status and legal standing of the universal right.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Challenges to freedom of religion or belief have also been made through an international effort to advance the idea of “defamation of religions” through the UN Human Rights Council, and elsewhere in the UN system. Since 1999, a number of states have promoted this idea, which would restrict free speech and religious freedom in the name of combating religious intolerance. It justifies the actions of governments that punish blasphemy or ban the public criticism of religion, and it <b>protects the collective rights of the majority at the expense of individuals and minorities</b>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><b>Asma Jahangir</b>, the former UN Special Rapporteur on freedom of religion or belief, spoke out forcefully on the topic, <a href="http://daccess-dds-ny.un.org/doc/UNDOC/GEN/G06/139/90/PDF/G0613990.pdf?OpenElement" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">saying</a>, “the <b>recognition, respect and practice of religious pluralism … encompasses criticism, discussion and questioning of each other’s values</b>.” In other words, the practice of religion concerns <b>more than private belief</b>, and, as in the public sphere, its teachings and practices must be subjected to scrutiny and discussion. An important dimension of religious pluralism is <b>public deliberation on matters of common values and principles</b>. Since 2008, the number of votes in favour of the “defamation of religions” resolution has steadily decreased. Language has gradually shifted towards “<b>combating incitement to hatred</b>,” a more precise and coherent approach to the central issue. The “defamation of religions” case illustrates the necessity of multilateral action to protect an international legal framework that supports freedom of religion – the type of action that Canada should continue to support.</span></div>
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<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><strong style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-style: inherit; font-weight: bold; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Policy, knowledge, and learning about religion</span></strong></span></div>
<div style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: white; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #404040; font-style: normal; font-variant: normal; letter-spacing: normal; line-height: 20px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; orphans: 2; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 20px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Shortly after 9/11, leading international-relations scholar<b> Robert Keohane</b> <a href="http://essays.ssrc.org/sept11/essays/keohane2.htm" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">declared</a>, “all mainstream theories of world politics are relentlessly secular with respect to motivation. They ignore the impact of religion, despite the fact that the world-shaking political movements have so often been fueled by religious fervor.” Keohane’s former colleague at Harvard, <b>J. Bryan Hehir</b>, further <a href="http://books.google.ca/books?id=USjLXCawuQgC&pg=PA15&lpg=PA15&dq=treated+religion+as+inconsequential,+a+reality+that+could+be+ignored+by+scholars+or+diplomats+without+any+diminishment+of+their+understanding+of+the+world&source=bl&ots=koFwCoQTAy&sig=WyPHc9gWI9PefKwaZKtYdTVaVJQ&hl=en&sa=X&ei=fcWrUP3-GaWOyAHmw4GwBA&ved=0CCAQ6AEwAA#v=onepage&q=treated%20religion%20as%20inconsequential%2C%20a%20reality%20that%20could%20be%20ignored%20by%20scholars%20or%20diplomats%20without%20any%20diminishment%20of%20their%20understanding%20of%20the%20world&f=false" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">argued</a>, “the practice of world politics, particularly interstate diplomacy, [has] … treated <b>religion as inconsequential</b>, a reality that could be ignored by scholars or diplomats without any diminishment of their understanding of the world.” Scholarship in the field of religion and international affairs has recently witnessed a renaissance, to which <a href="http://berkleycenter.georgetown.edu/resources/people/alfred-stepan" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;">some</a> <a href="http://www.pkatzenstein.org/" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">of</a> <a href="http://berkleycenter.georgetown.edu/resources/people/michael-barnett" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">the</a> <a href="http://www.sipa.columbia.edu/academics/directory/jls6-fac.html" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">biggest</a> <a href="http://en.wikipedia.org/wiki/Samuel_P._Huntington" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">names</a> in the field have contributed, including Canada’s own <a href="http://www.oupcanada.com/catalog/9780199916023.html" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #982e2f; cursor: pointer; font-style: inherit; font-weight: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: initial;" target="_blank">Janice Stein</a>. <b>The “return of religion” in political science</b> has, however, yet to be reflected in the training and development of diplomats by many countries.</span></div>
<div style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: white; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #404040; font-style: normal; font-variant: normal; letter-spacing: normal; line-height: 20px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; orphans: 2; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 20px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">A foreign ministry that prioritizes the challenge of religious freedom needs to first take <b>religions seriously, as systems of knowledge, belief, and practice</b>. We should consider education and training of our foreign-service officers, aid workers, immigration program managers, and soldiers in the subject of religion to be as important as learning foreign languages. Our international public servants need to understand and respect the role of religion in societies in order to navigate the s<b>ocial and cultural intricacies that are informed by religion</b>. They should not promote the rights or teachings of one religion over others. On the contrary, any indication of religious preference should be studiously avoided. However, comprehensive knowledge of different religious teachings and practices will help public servants to advance freedom of religion with intelligent, methodical, and far-sighted strategies.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><b>The Office of Religious Freedom </b>could make a substantial contribution to Canadian foreign policy by serving as a knowledge and policy hub on matters of religion and human rights. Instead of concentrating in one place the good work already underway to defend human rights in multilateral and bilateral settings, the office could help to clarify <b>how issues of religious freedom intersect with any number of foreign-policy priorities</b>. It could produce regional analyses of religious freedom, develop a network of external experts, explain the application of religious freedom to other government priorities, convene seminars and lectures, develop and deliver training programs, and provide relevant advice to other government departments and private companies. Such an approach would avoid the possibility of the office becoming a place to which all issues of religious freedom are directed – an approach that would threaten to marginalize such concerns, isolating them from their broader context.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">When the ambassador is appointed, he or she will be faced with a<b> skeptical Canadian public</b> and a <b>weak international human rights framework around religious freedom</b>. The ambassador will need to explain, clearly and consistently, what Canada means when it says it will promote religious freedom. The most urgent and vexing issues around freedom of religion or belief arise at the level of <b>fundamental human rights</b>, and it is in this area that Canada can make a significant contribution, by helping to <b>strengthen universal norms and practices that support religious freedom for everyone</b>.</span></div>
Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-64385057459877882162013-02-10T18:39:00.000-08:002013-02-10T18:39:02.442-08:00Academics: Rowan Williams: Faith in the Public Square (book 2012)<br />
Presented below is the 1st-page of an important review by Jonathan Chaplain of the new book by former Archbishop of Canterbury of the Church of England, now retired <b>Rowan Williams</b> --<br />
<br />
<span style="font-size: x-large;"><i>Faith in the Public Square</i> (2012)</span><br />
<br />
<a href="http://www.amazon.co.uk/dp/1408187582">Amazon.com</a><br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVfog8tG365yqkHSMqv6xKLMApoV_3UIYPvW_jwhD8B5ilJaHg986L_AJv4cg3wqFIGWEF8PPvHOjJvkFlDn8FBjJUP02aLZXd4xgTqAx6ODBnA21Eg7ErCJCTmbrU-_A5FfJJ/s1600/anglical_archbishop_rowan_williams_bk_faith_in_the_public_square2012.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVfog8tG365yqkHSMqv6xKLMApoV_3UIYPvW_jwhD8B5ilJaHg986L_AJv4cg3wqFIGWEF8PPvHOjJvkFlDn8FBjJUP02aLZXd4xgTqAx6ODBnA21Eg7ErCJCTmbrU-_A5FfJJ/s1600/anglical_archbishop_rowan_williams_bk_faith_in_the_public_square2012.jpg" /></a></div>
<br />
<br />
<span style="font-size: x-large;">Person, society and<span class="Apple-tab-span" style="white-space: pre;"> </span>state </span><br />
<span style="font-size: x-large;">in the thought of Rowan Williams</span><br />
<br />
<span style="font-size: large;">by Jonathan Chaplin</span><span class="Apple-tab-span" style="white-space: pre;"> </span><br />
jc538@cam.ac.uk<br />
www.klice.co.uk<br />
<br />
Jonathan Chaplin is director, Kirby Laing Institute for Christian Ethics, Cambridge, England; he is a member of the Divinity Faculty, Cambridge University.<br />
<b><br /></b>
<b><br /></b>
The full text of this review is available from <a href="http://www.vonhugel.org.uk/sites/default/files/Jonathan%20Chaplin_Paper%20on%20Rowan%20Williams_23Nov2012.pdf">Von Hugel Institute</a>.<br />
<b><br /></b>
<b>Introduction</b><br />
<b><br /></b>
Anglican<span class="Apple-tab-span" style="white-space: pre;"> </span>social thought<span class="Apple-tab-span" style="white-space: pre;"> </span>is a diverse, sprawling body of ideas that has<span class="Apple-tab-span" style="white-space: pre;"> </span>evolved over time in<br />
iresponse<span class="Apple-tab-span" style="white-space: pre;"> </span>to numerous circumstances and challenges. It is both more diffuse<span class="Apple-tab-span" style="white-space: pre;"> </span>and less complete<span class="Apple-tab-span" style="white-space: pre;"> </span><br />
than<span class="Apple-tab-span" style="white-space: pre;"> </span>Catholic social<span class="Apple-tab-span" style="white-space: pre;"> </span>teaching.<span class="Apple-tab-span" style="white-space: pre;"> </span>This<span class="Apple-tab-span" style="white-space: pre;"> </span>is because Anglicanism consists of<span class="Apple-tab-span" style="white-space: pre;"> </span>a global communion<span class="Apple-tab-span" style="white-space: pre;"> </span><br />
of self-governing national churches operating<span class="Apple-tab-span" style="white-space: pre;"> </span>in widely<span class="Apple-tab-span" style="white-space: pre;"> </span>differing confessional, cultural<span class="Apple-tab-span" style="white-space: pre;"> </span> and<span class="Apple-tab-span" style="white-space: pre;"> </span>political<span class="Apple-tab-span" style="white-space: pre;"> </span>contexts, and because it lacks a magisterium capable of<span class="Apple-tab-span" style="white-space: pre;"> </span>defining the content<span class="Apple-tab-span" style="white-space: pre;"> </span> of its social principles<span class="Apple-tab-span" style="white-space: pre;"> </span>authoritatively. Even if we restrict our attention to the Church of England, we struggle<span class="Apple-tab-span" style="white-space: pre;"> </span> to identify<span class="Apple-tab-span" style="white-space: pre;"> </span><br />
a coherent and consistent<span class="Apple-tab-span" style="white-space: pre;"> </span> body of thought that commands allegiance – even<span class="Apple-tab-span" style="white-space: pre;"> </span>attention – across the<span class="Apple-tab-span" style="white-space: pre;"> </span>whole church.<span class="Apple-tab-span" style="white-space: pre;"> </span>The Church of<span class="Apple-tab-span" style="white-space: pre;"> </span>England faces<span class="Apple-tab-span" style="white-space: pre;"> </span>the additional challenges that<span class="Apple-tab-span" style="white-space: pre;"> </span>its contributions to<br />
social thought emerge from diverse and often uncoordinated organs, and that it contains within<br />
it sharply<span class="Apple-tab-span" style="white-space: pre;"> </span>contrasting theological commitments. 1<br />
<br />
Yet in this incomplete patchwork quilt that is the Church of England’s social thought I think we can still discern, at least since the work of Archbishop <b>William Temple</b> in the mid-twentieth century, a<br />
number of recurring normative commitments. These commitments are not uniquely Anglican yet<span class="Apple-tab-span" style="white-space: pre;"> </span>their<span class="Apple-tab-span" style="white-space: pre;"> </span>particular<span class="Apple-tab-span" style="white-space: pre;"> </span>combination and inflection lend them a recognisably Anglican flavour.<span class="Apple-tab-span" style="white-space: pre;"> </span> Such commitments concern <span style="color: #990000;"><b>the dignity, freedom and rights of the human person</b></span>, <span style="color: #38761d;"><b>the embeddedness </b></span><br />
<span style="color: #38761d;"><b>of the person in a fabric of social obligations, relations and communities</b></span>, and <span style="color: #0b5394;"><b>the purpose of </b></span><br />
<span style="color: #0b5394;"><b>the state to promote justice and the common good</b></span>. Temple’s<span class="Apple-tab-span" style="white-space: pre;"> </span>influential work <b>Christianity </b><br />
<b>and Social Order </b>(1942) 2, with<span class="Apple-tab-span" style="white-space: pre;"> </span><b><span style="color: #990000;">principles of ‘freedom’,<span class="Apple-tab-span" style="white-space: pre;"> </span>‘social fellowship’ and ‘service’ at its centre</span></b>, stands as the nearest thing to a consensus statement (at least at the elite level) in the twentieth century, even though it had no formal status.<span class="Apple-tab-span" style="white-space: pre;"> </span>Anglican<span class="Apple-tab-span" style="white-space: pre;"> </span>social thought is as much represented in the work of individual theologians as it is in any official statements.<br />
<span class="Apple-tab-span" style="white-space: pre;"> </span>---------------------------------------<span class="Apple-tab-span" style="white-space: pre;"> </span><br />
1 See, e.g., George<span class="Apple-tab-span" style="white-space: pre;"> </span>Moyser,<span class="Apple-tab-span" style="white-space: pre;"> </span>ed.,<span class="Apple-tab-span" style="white-space: pre;"> </span><b><i>Church and Politics Today:<span class="Apple-tab-span" style="white-space: pre;"> </span>The<span class="Apple-tab-span" style="white-space: pre;"> </span>Role<span class="Apple-tab-span" style="white-space: pre;"> </span>of the Church<span class="Apple-tab-span" style="white-space: pre;"> </span>of<span class="Apple-tab-span" style="white-space: pre;"> </span>England<span class="Apple-tab-span" style="white-space: pre;"> </span>in </i></b><b><i>Contemporary Politics</i></b> (T & T Clark,<span class="Apple-tab-span" style="white-space: pre;"> </span>1985); Eve Poole, <b>The Church on Capitalism</b> (Palgrave, 2010).<br />
2 William<span class="Apple-tab-span" style="white-space: pre;"> </span>Temple,<span class="Apple-tab-span" style="white-space: pre;"> </span><b>Christianity and Social<span class="Apple-tab-span" style="white-space: pre;"> </span>Order</b> (Shepheard-Walwyn/SPCK, 1976).<br />
Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-29674882806165254142013-01-28T10:51:00.003-08:002013-02-09T21:26:33.681-08:00Academics: Christian scientist, Christian biologist, Christian evolutionist: Dr Uko Zylstra, Calvin College<br />
Here is a reformational thinker, a philosopher of biology and a life-long active biologist in fieldwork with many good projects and colleagues, one of which I understand he's still involved with recently is an agricultural and enviromental project. This brief statement, called by the news online page "Guest Commentary" at the time, is dated October 2009. So, the piece has endured the test of some time. Dr Uko Zylstra seems to carry the label, with his colleagues, of "Christian evolutionists" (tho you never know with the media whether he chose it for himself or some editor wanted a headline with a bit of zing). In any case, the straightforwardness of the headline, whoever wrote it) still appeals to me.<br />
<br />
-- <b>Owlb, refWrite page 3</b> (academics)<br />
<br />
<br />
<a href="http://www.mlive.com/living/grand-rapids/index.ssf/2009/10/guest_commentary_time_to_clari.html" target="_blank">Mlive</a> Michigan (Oct25,2k09)<br />
<br />
<h1 class="entry-title" style="color: #363636; font-family: prelo-slab, serif; font-size: 42px; font-weight: normal; line-height: 45px; margin: 0px 0px 20px; padding: 6px 0px 0px 5px; text-shadow: rgba(255, 255, 255, 0.498039) 1px 0px 1px;">
Time to clarify </h1>
<h1 class="entry-title" style="color: #363636; font-family: prelo-slab, serif; font-size: 42px; font-weight: normal; line-height: 45px; margin: 0px 0px 20px; padding: 6px 0px 0px 5px; text-shadow: rgba(255, 255, 255, 0.498039) 1px 0px 1px;">
the stance of Christian evolutionists</h1>
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October 24, 2009 at 5:05 AM<br />
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<strong>Commentary by Uko Zylstra, Calvin College</strong><br />
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<span class="caption">Uko Zylstra is the dean for natural sciences and mathematics at Calvin College.</span></form>
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<a href="http://media.mlive.com/grpress/lifestyles_impact/photo/uko-zylstra-1d1ec2e8307237d4_small.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="Uko Zylstra" border="0" src="http://media.mlive.com/grpress/lifestyles_impact/photo/uko-zylstra-1d1ec2e8307237d4_small.jpg" style="border: 0px; vertical-align: middle;" /></a>A recent Grand Rapids Press article (<a href="http://www.mlive.com/living/grand-rapids/index.ssf/2009/09/mt-preview-6cb3ab31a22e38aa08287743da38bf7edbaad038.html" style="color: #305cb6; font-weight: bold; text-decoration: initial;">“Darwin and Christians,”</a> Sept. 26, 2009) caused a stir because of its focus on how local colleges and universities, including Christian colleges, teach science and how they reconcile scientific theories, such as evolution, with a belief in God as creator and sustainer of the universe.</div>
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At Calvin, we have heard from alumni and friends who want to know more about how we deal with what sometimes appears to be considerable conflicts between God’s word and scientific evidence. The Public Pulse also has seen a steady stream of letters expressing opinions on the subject.<br />
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Perhaps what is important to state right up front, a nuance the <b>Grand Rapids Press</b> piece did not communicate well, in my opinion, is that <b>as Christian scientists</b>, we <u>always acknowledge the mysteries we do not fully understand while at the same time giving God the glory and honor for what we do understand</u>.<br />
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Often, as Christians and as scientists, we simply fall to our knees in gratitude for what God has revealed in nature and in his word, and in humility because of all we do not know. Yet as Christian scientists, we affirm <b>the essential truth</b>, revealed in the Scriptures and perceived through the eyes of faith, that <b>God is the creator and sustainer of all things</b>.<br />
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And we know that the created world is a form of God’s revelation to humankind.<br />
For a biologist, this means the fossil record is <span style="background-color: yellow;">a revelation that God has brought about a pattern of change throughout the history of God’s creation of living beings</span>. Certainly, one basic feature God reveals in the fossil record is <span style="background-color: #ea9999;">the world God created is a dynamic one with change (evolution) as a fundamental feature</span>. This <b>pattern of change</b> is <b>one of the basic meanings of evolution</b>.<br />
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Of course, it also is the nature of human inquiry to investigate the <b>process by which this pattern of change might have come about</b>. Such investigation is the nature of science, an activity made possible by the fact God has created a universe with <b>consistent patterns and processes</b>. These processes are governed by the <b>laws God established in creating the world</b>. Indeed, we firmly believe the Scriptures that “in Christ all things hold together.”<br />
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Although the evidence for the pattern of change, such as the fossil record, is fairly abundant, the evidence for the process of change (another basic meaning of evolution) is less so. Much of our understanding of the process is obtained by <b>inference from the patterns</b>. A basis for a very strong inference of process is found in <b>molecular biology</b>. When we compare <b>degrees of similarity and dissimilarity</b> in the base sequence of DNA molecules and the amino acid sequences of similar proteins, we observe <b>fascinating patterns of similarity</b>, which suggest <b>possible relatedness</b>. In examining the similarities in DNA base sequences or amino acid sequences, we are studying <b>a revelation of how God possibly created a world of diverse living creatures through a process of evolutionary change</b>.<br />
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But what about the mechanism by which this possible process might have come about? That’s perhaps the most difficult aspect of understanding how God has brought about the <b>process of change in the creation of all living things</b>.<br />
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The mechanism of change is a third basic meaning of evolution. A chief mechanism of change is natural selection, which is the mechanism of evolution for which Charles Darwin provided evidence in his book, <b>The Origin of Species</b>. There is, indeed, abundant evidence for natural selection ranging from antibiotic resistance and the variation of related species in neighboring habitats or geographic regions.<br />
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However, even though there is abundant evidence for natural selection, <b>one cannot infer natural selection was the primary mechanism</b> that accounted for the process of change that we may infer from the patterns of change. Such conclusions require <b>another level of empirical evidence</b>, which <u>often is lacking</u>.<br />
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To what extent we will come to a greater understanding of the mechanisms God used in bringing about the creation of <b>all the diverse types of living in the past and in the present</b> remains to be seen.<br />
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In the meantime, as Christians and as scientists, we will continue to investigate God’s majestic world and the patterns and processes with which he has imbued his creation. Whether it’s in the lab doing cell cultures or in a field planting seeds, we do our work with care, knowing why and for whom we labor.<br />
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<strong>BIO BOX > </strong><strong>Uko Zylstra</strong><br />
<strong>Who:</strong> Dean for natural sciences and mathematics at Calvin College<br />
<strong>Background:</strong> He has a bachelor’s degree in biology from <b>Calvin College</b>, a master’s degree in botany from the <b>University of Michigan</b> and a doctorate in basic biology from the <b>Free University of Amsterdam</b>. He and his wife have four adult children and nine grandchildren.</div>
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Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-14918479516375814812013-01-18T19:46:00.001-08:002013-01-18T20:26:19.580-08:00Science: Cybernetics: Evaluating what propspects new developments hold out to the human futureI'll let Angler's article (we've only reposted 1 page of 3) speak for itself, to challenge our own response. One matter, however, does want to be asked: what about the rat and the monkey? What are best ethics by which to make a decision to use these lab animals in this way? Is there a difference between using a rate and monkey for these kinds of experiments?<br />
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Will we ever… </h1>
<h1 class="article-heading" itemprop="headline" role="heading" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: white; clear: both; color: black; font-family: arial, sans-serif; font-size: 3em; font-style: normal; font-variant: normal; font-weight: bold; letter-spacing: -0.03em; line-height: 1.0715em; margin: 0px 16px 10px 0px; orphans: 2; padding: 0px; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">
have cyborg brains?</h1>
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by Martin W. Angler<br />
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<a href="http://www.bbc.com/future/story/20121218-will-we-ever-have-cyborg-brains" target="_blank">BBC</a> (Jan18,2k13)</div>
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After recent triumphs showing that implants could repair lost brain function, Martin W. Angler explores how soon we can use this technology for creating enhanced humans.</div>
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<a href="http://www.bbc.com/future/story/20120611-a-prosthetic-arm-that-feels" style="color: black; font-weight: bold; outline: 0px; text-decoration: initial;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><img alt="Todd Kuiken at TED (Copyright: TED)" height="81" src="http://ichef.bbci.co.uk/wwfuture/144_81/images/live/p0/0s/yh/p00syhvt.jpg" style="border: 0px; margin-bottom: 10px; vertical-align: baseline;" width="144" /></span></a><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">A prosthetic arm that "feels"</span></h5>
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<a href="http://www.bbc.com/future/story/20121205-building-bionic-bodies" style="color: black; font-weight: bold; outline: 0px; text-decoration: initial;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><img alt="Walking with a bionic suit" height="81" src="http://ichef.bbci.co.uk/wwfuture/144_81/images/live/p0/12/62/p01262vl.jpg" style="border: 0px; margin-bottom: 10px; vertical-align: baseline;" width="144" /></span></a><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Helping the paralysed walk</span></h5>
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<span class="blq-hide" style="left: -2500px; overflow: hidden; position: absolute; width: 1px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">IN BBC NEWS:</span></span><span class="logo" style="background-attachment: scroll; background-color: transparent; background-image: url(http://static.bbci.co.uk/future/1.1/img/sprite_8bit.png); background-position: -265px -86px; background-repeat: no-repeat no-repeat; display: block; height: 12px; width: 106px;"></span></div>
<a href="http://www.bbc.co.uk/news/health-20731973" style="color: black; font-weight: bold; outline: 0px; text-decoration: initial;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><img alt="Paralysed woman's thoughts control robotic arm" height="81" src="http://ichef.bbci.co.uk/wwfuture/144_81/images/live/p0/12/s2/p012s264.jpg" style="border: 0px; margin-bottom: 0px; vertical-align: baseline;" width="144" /></span></a><div class="content" style="background-color: #e5e5e5; background-position: initial initial; background-repeat: initial initial; padding: 8px;">
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Mind control of a robotic arm</span></a></h5>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Unrivalled control of a robotic arm has been achieved using a paralysed woman's thoughts, a US study says.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">For the first time in over 15 years, <b>Cathy Hutchinson</b> brought a coffee to her lips and smiled. Cathy had suffered from the paralysing effects of a stroke, but when neurosurgeons implanted tiny recording devices in her brain, she could use her thought patterns <a href="http://www.nature.com/news/mind-controlled-robot-arms-show-promise-1.10652" style="color: black; font-weight: normal; outline-color: initial; outline-style: initial; outline-width: 0px; text-decoration: underline;">to guide a robot arm that delivered her hot drink</a>. This week, it was reported that <b>Jan Scheuermann</b>, who is paralysed from the neck down, could grasp and move a variety of objects by <a href="http://www.bbc.co.uk/news/health-20731973" style="color: black; font-weight: normal; outline-color: initial; outline-style: initial; outline-width: 0px; text-decoration: underline;">controlling a robotic arm with her mind</a>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">In both cases the <b>implants convert brain signals into digital commands </b>that a robotic device can follow. It’s a remarkable achievement, one that could transform the lives of people debilitated through illness.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Yet it’s still a far cry from the visions of man fused with machine, or cyborgs, that grace computer games or sci-fi. The dream is to create the type of brain augmentations we see in fiction that provide cyborgs with advantages or superhuman powers. But the ones being made in the lab only aim to restore lost functionality – whether it’s brain implants that restore limb control, or cochlear implants for hearing.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Creating implants that improve cognitive capabilities, such as an enhanced vision “gadget” that can be taken from a shelf and plugged into our brain, or implants that can restore or enhance brain function is understandably a much tougher task. But some research groups are being to make some inroads.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">For instance, neuroscientists <b>Matti Mintz</b> from Tel Aviv University and <b>Paul Verschure</b> from Universitat Pompeu Fabra in Barcelona, Spain, are trying to develop an <a href="http://www.newscientist.com/article/mg21128315.700-rat-cyborg-gets-digital-cerebellum.html" style="color: black; font-weight: normal; outline-color: initial; outline-style: initial; outline-width: 0px; text-decoration: underline;">implantable chip</a> that can restore lost movement through the ability to learn new motor functions, rather than regaining limb control. Verschure’s team has developed a mathematical model that mimics the flow of signals in the cerebellum, the region of the brain that plays an important role in movement control. The researchers programmed this model onto a circuit and connected it with electrodes to a <b>rat’s brain</b>. If they tried to teach the rat a conditioned motor reflex – to blink its eye when it sensed an air puff – while its <b>cerebellum was “switched off” by being anaesthetised</b>, it couldn’t respond. But when the team switched the <b>chip on</b>, this <u>recorded the signal from the air puff, processed it, and sent electrical impulses to the rat’s motor neurons</u>. The <a href="http://dx.doi.org/10.1109/TNSRE.2012.2187933" style="color: black; font-weight: normal; outline-color: initial; outline-style: initial; outline-width: 0px; text-decoration: underline;">rat blinked</a>, and the effect lasted even after it woke up.</span></div>
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<strong style="font-weight: bold;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Mind switch</span></strong></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The media proclaimed this achievement as being an <a href="http://www.gizmag.com/rat-receives-artificial-cerebellum/19982/" style="color: black; font-weight: normal; outline-color: initial; outline-style: initial; outline-width: 0px; text-decoration: underline;">“artificial cerebellum“</a> and a <a href="http://news.discovery.com/tech/cyborg-rat-computerized-brain-110928.html" style="color: black; font-weight: normal; outline-color: initial; outline-style: initial; outline-width: 0px; text-decoration: underline;">“cyborg rat“.</a> This isn’t quite true: first, the researchers modelled only one specific circuit in the cerebellum; and second, they also stated that the purpose of the device is not to improve a healthy brain, but to help people who have lost motor functions <b>after a stroke</b>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">In September this year, American scientists said they had created <a href="http://www.nytimes.com/2012/09/14/health/research/brain-implant-improves-thinking-in-monkeys.html?_r=0" style="color: black; font-weight: normal; outline-color: initial; outline-style: initial; outline-width: 0px; text-decoration: underline;">a way of enhancing a monkey’s decision making by about 10%</a>. One of the team leaders, <b>Theodore W. Berger</b>, let monkeys play a picture-matching game and recorded their neurons’ activities from the cerebral cortex, where decision-making takes place. They found that the <b>signal pattern differed for correct and incorrect decisions</b>. The team let the monkeys play the same game again, but before a monkey made a decision, they <b>injected the “correct” signal pattern into the brain</b> by sending a sequence of electrical pulses through implanted microelectrodes – much like Morse code. As a result, the <b>monkeys picked the correct picture</b>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The technique also works on <b>rats</b>, switching their long-term memory on or off, and one day Berger hopes his <b>neuroprosthesis</b> could <u>restore lost memories from people with <b>Alzheimer’s disease</b></u>. If this works, this could improve the brain’s ability to push short-term memories into the long-term memory – creating humans who remember more than others. Page 1 of3</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: large;"><a href="http://www.bbc.com/future/story/20121218-will-we-ever-have-cyborg-brains" target="_blank">Read more ...</a></span></div>
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Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-9321730535983202042013-01-18T19:28:00.000-08:002013-01-18T19:28:21.703-08:00Cybernetics: What benefit can it be for people with lost limbs?<br />
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<span class="Apple-style-span" style="font-size: x-large;">What Can We Learn from Cybernetics?</span></h2>
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Evolution News & Views <abbr class="date" style="border: 0px; color: #a6a6a6; display: inline; font-size: 0.9em; font-style: normal; font-weight: 100; margin: 0px; outline: 0px; padding: 0px;" title="2013-01-11T15:49:18-08:00">January 11, 2013 3:49 PM | <a href="http://www.evolutionnews.org/2013/01/what_can_we_lea067681.html" style="border: 0px; color: #e28d1c; margin: 0px; outline: 0px; padding: 0px;">Permalink</a></abbr><iframe allowtransparency="true" frameborder="0" scrolling="no" src="http://www.facebook.com/plugins/like.php?href=http://www.evolutionnews.org/2013/01/what_can_we_lea067681.html&layout=button_count&show_faces=true&width=300&action=like&font=trebuchet+ms&colorscheme=light&height=21" style="border: none; display: inline; height: 21px; margin: 0px; outline: 0px; overflow: hidden; padding: 0px 0px 0px 20px; vertical-align: bottom; width: 100px;"></iframe></h3>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><b>Cybernetics</b> is a <b>multi-disciplinary field </b>that provides hope for those who have <b>lost the ability to move their bodies</b>. It is also a field that is rife with <b>ethical dilemmas and grandiose promises</b>. In a <a href="http://www.bbc.com/future/story/20121218-will-we-ever-have-cyborg-brains" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #6883db; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">BBC article</a>, <b>Martin Angler</b> explores the question of <b>neural enhancement through cybernetic interfaces</b>. The reality is that we have things like <b>cochlear implants</b> that <u>convey signals to the brain</u>. The dream is to implants to <b>make people smarter</b> and, perhaps, eventually <b>full man/machine integration (a cyborg)</b>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="font-weight: normal;">On a practical level, cybernetics teaches us about the </span><b>difficulties in repairing lost function versus the difficulties of creating entirely new (and improved) functionality</b>. This is a key distinction from an evolutionary perspective because one of the <b>roles of natural selection (coupled with random mutations)</b> in a <b>Darwinian paradigm</b> is to not only restore lost function or optimize current function, but also to create entirely new function.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Angler comments:</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="font-weight: normal;">The dream is to create the </span><b>type of brain augmentations</b> we see in <b>fiction</b> that p<u>rovide cyborgs with advantages or <b>superhuman powers</b></u>. But the ones being made in the lab only aim to restore lost functionality -- whether it's brain implants that restore limb control, or cochlear implants for hearing... Creating implants that improve cognitive capabilities, such as an <b>enhanced vision "gadget"</b> that can be taken from a shelf and plugged into our brain, or implants that can restore or enhance brain function is understandably a <b>much tougher task</b>. But some research groups are [beginning] to make some inroads.</span></blockquote>
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Working within the <b>design of a fully functioning organism</b> is one thing. The difficult task of coming up with a design that will perform a function, then integrating it into the body, has already been accomplished for you. The components are there for a reason and as we have seen with genetics and <b>neuroscience</b>, these functions are <u>intricately interwoven into the organism's system</u>. When a part of the body malfunctions, we still understand <b>what it was meant to do</b>. A broken foot is still a foot. In cybernetics, the goal is often to re-gain (or gain for the first time) functionality that should have been there in the first place. The components and structure are in place; there is<b> either something missing, or something is malfunctioning</b>.</span><div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-weight: normal; margin-bottom: 10px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="font-weight: normal;">If engineers struggle with adding new design components to the body, can we expect natural selection to do better? <u>Natural selection coupled with mutations (and subsequent reproduction) can optimize an organism for its environment</u>. Those organisms with traits that are </span><b>best suited for a particular environment</b> are able to live and reproduce, as in the case of <b>bacterial resistance</b>. <u>If an organism lacks functionality that it should have, and this lack affects its <b>ability to survive</b></u>, then <b>natural selection is optimizing the population for proper functionality, or at least it does so up to a point</b>. This is <u>limited to factors that affect <b>survival</b></u>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="font-weight: normal;">However, this is not the same thing as producing a </span><b>completely novel feature</b>. <b>Michael Behe </b>addresses this in his book <em style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><b>The Edge of Evolution</b></em>. <b>Natural selection acting on mutations</b> can do things like <b>adapt to environmental pressures</b>, but the <u>extent to which the organism changes is limited</u>. Much as in cybernetics, to make a completely novel component would require an incredible amount of planning to overcome the barriers in integrating the component into a system. It isn't just an matter of attaching a new piece, but of <b>rewiring</b>. Similarly, regarding claims that the <u>Darwinian mechanisms can form novel components</u>, it needs to be shown <b>how</b> these mechanisms were <b>also able to integrate the components into the already existing system</b> so that the organism has some sort of <u>survival advantage at each step of the process</u>; otherwise there is no reason to expect the new components to be preserved into the next generation.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="font-weight: normal;">Cybernetics has helped restore hearing and movement to those who have lost them. It is a field that helps us understand the incredible biological and mechanical barriers that must be overcome in order to restore function. It also helps us understand what is entailed in adding novel functionality to an organism -- it is about </span><b>more than constructing a part</b>, it also involves <b>integrating that part into the body plan</b>. It seems to entail quite a bit of <u>goal-oriented planning and design</u>. These are not strengths of Darwinian evolution.</span></div>
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Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-65213585442824130812013-01-18T18:41:00.000-08:002013-01-18T18:41:24.438-08:00ID Science: Don't miss this: Miniature Molecular Powr Plant produces ATP SynthaseA remarkable video that anyone with a scientific education will want to view and perhaps critique. "An amazing nanoscale machine within your body."<br />
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—<b> Owlbird, refWrite page 3</b> (science, scholarship, academics) general editor<br />
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<span style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: white; color: #333333; display: inline !important; float: none; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 17px; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">ATP Synthase is a molecular machine found in all living organisms. It serves as a miniature power-generator, producing an energy-carrying molecule, adenosine triphosphate, or ATP. The ATP synthase machine has many parts we recognize from human-designed technology, including a rotor, a stator, a camshaft or driveshaft, and other basic components of a rotary engine. This machine is just the final step in a long and complex metabolic pathway involving numerous enzymes and other molecules—all so the cell can produce ATP to power biochemical reactions, and provide energy for other molecular machines in the cell.</span></span><br />
<span style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: white; color: #333333; display: inline !important; float: none; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 17px; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><br /></span></span>
<span style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: white; color: #333333; display: inline !important; float: none; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 17px; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Molecular machines are the basis for the concept of biomechanical function in the human cell. </span></span><br />
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by John G. West and Jens Jorgensen<br />
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<a href="http://www.blogger.com/%3Ciframe%20width=%22560%22%20height=%22315%22%20src=%22http://www.youtube.com/embed/XI8m6o0gXDY%22%20frameborder=%220%22%20allowfullscreen%3E%3C/iframe%3E" target="_blank">YouTube</a> (Jan18,2k13) 3.22 minutes 1,172 video hits to date<br />
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<iframe allowfullscreen="allowfullscreen" frameborder="0" height="315" src="http://www.youtube.com/embed/XI8m6o0gXDY" width="560"></iframe>Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-74852269052170626162013-01-15T08:37:00.002-08:002013-01-15T08:42:09.502-08:00George Lucas, director of Star Wars, plays pop science, and Yoda forewarns himIntelligent Design isn't just "evolution + God" but some forms of evolutionary thinking are quite compatible with ID and with the Creator, even with reverence to the Creator. "<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; line-height: 19px;">Intelligent design argues that in explaining many aspects of biology, intelligent causation is a superior explanation to natural selection.</span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; line-height: 19px;">" Reverence to and for our Creator need not enter the scientific explanation since "many aspects of biology," according to Casey Luskin, are better and more consistently explained by intelligent causation rather than by Charles Darwin's natural selection. </span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; line-height: 19px;">If by "evolution" Lucas means "life has changed" or "life shares a common ancestor," then ID is compatible with these views, and his comment makes sense. But if by "evolution" he means "all living organisms are the result of an unguided process of natural selection acting upon random mutation," then here ID proponents would point out that the evidence is not consistent with his view.</span></blockquote>
Luskin points us toward the research studies of Stephen Meyer, as in <span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: #eaeaea; color: black; display: inline !important; float: none; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 19.1875px; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">"</span><a href="http://www.discovery.org/a/2177" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: #eaeaea; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #6883db; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 19.1875px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; orphans: 2; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">The origin of biological information and the higher taxonomic categories</a><span style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: #eaeaea; color: black; display: inline !important; float: none; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 19.1875px; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">," </span><em style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: #eaeaea; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: black; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 19.1875px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; orphans: 2; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">Proceedings of the Biological Society of Washington</em><span style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: #eaeaea; color: black; display: inline !important; float: none; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 19.1875px; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">, 117(2):213-239 (2004).</span> </span><br />
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><br /></span>
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">— Owlb, refWrite page 3 general editor</span><br />
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<a href="http://www.evolutionnews.org/2013/01/george_lucas_mu068211.html" target="_blank">Evolution News and View</a> (Jan15,2k13)<br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: large;">Yoda says to George Lucas: </span><br />
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: large;">You must unlearn what you have learned</span><br />
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<a href="http://www.youtube.com/watch?feature=player_embedded&v=z4jeREy7Pbc" target="_blank">YouTube</a> (Jan15,2k13)<br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">In an <a href="http://www.boston.com/ae/movies/lucas_interview/" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #6883db; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">interview with Boston.com</a> (affiliated with the <i style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Boston Globe</i>), George Lucas sounds off on intelligent design:</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><b style="border: 0px; margin: 0px; outline: 0px; padding: 0px;">TB</b>: Here's an oddball question: This exhibit plays off the science of <em style="border: 0px; margin: 0px; outline: 0px; padding: 0px;">Star Wars</em> and its physical underpinnings, but what's your stand on "intelligent design"? After all, you're the god of this particular universe.</span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><b style="border: 0px; margin: 0px; outline: 0px; padding: 0px;">GL</b>: (laughs) It's obviously a very hot-button issue. I find that it's a matter of definition. The way I define "intelligent design" is that when people started out we wanted to make sense of the world we lived in, so we created stories about how things worked. The end result, obviously, was to create spirits or gods of one form or another that functioned beyond our knowledge -- that would explain why the sun went down at night, why babies were born, and that sort of thing. You didn't have to explain it yourself. You just had to say, "Well, there's something there that explains all that, and if you just have faith in that, you'll be fine." That's always the way it's been. But I think that God gave us a brain, and that it's the only thing we have to survive. All life forms have some advantage, some trick, some claw, some camouflage, some poison, some speed, something to help them survive. We've got a brain. Therefore it's our duty to use our brain. Because we have an intellect, part of what we do is try to understand the "intelligent design." Everything we don't know is "intelligent design." Everything we do know is science.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">In other words, evolution is a product of "intelligent design." There's absolutely no conflict between Darwinism and God's design for the universe -- if you believe that it's God's design. The problem for me is that I see a very big difference between the Bible and God. And the problem they're getting into now is that they're trying to understand intelligent design through the Bible, not through God. Our job is to find all the "intelligent design," and figure out how He did everything, and I think that's consistent with science.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: white; color: black; display: inline !important; float: none; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 19.1875px; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">So much confusion. So much imprecision. So much inaccuracy. It's hard to know where to begin in correcting George Lucas's comments. But it's worth doing not simply because he's the hallowed creator of </span><em style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: white; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: black; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 19.1875px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; orphans: 2; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">Star Wars</em><span style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: white; color: black; display: inline !important; float: none; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 19.1875px; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">, but also because you hear many echoes in what he says of the common pop-misconceptions that we hear all the time from the average ID-critic on the street.</span></span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Before going on, I'll say I am a lifelong fan of <em style="border: 0px; margin: 0px; outline: 0px; padding: 0px;">Star Wars</em>, and I greatly admire Lucas's masterful storytelling and unparalleled imagination. Additionally, I want to congratulate him on his <a href="http://www.huffingtonpost.com/2013/01/03/george-lucas-mellody-hobson-engaged_n_2404471.html" style="border: 0px; color: #6883db; margin: 0px; outline: 0px; padding: 0px;">recent engagement</a>. That said, let's take a closer look at Lucas's misunderstandings.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">First, intelligent design isn't derived or studied "through the Bible." <a href="http://www.evolutionnews.org/2012/11/more_on_how_we_066841.html" style="border: 0px; color: #6883db; margin: 0px; outline: 0px; padding: 0px;">It's a science, and we study intelligent design by looking at the scientific evidence.</a> This is why you have atheists like <a href="http://www.evolutionnews.org/2012/10/more_from_thoma065131.html" style="border: 0px; color: #6883db; margin: 0px; outline: 0px; padding: 0px;">Thomas Nagel</a> and <a href="http://www.evolutionnews.org/2009/08/tom_gilson_reviews_bradley_mon024071.html" style="border: 0px; color: #6883db; margin: 0px; outline: 0px; padding: 0px;">Bradley Monton</a> who have praised the arguments made by proponents of intelligent design.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Second, for goodness sake, intelligent design is not what happened, as Lucas says, "when people...wanted to make sense of the world we lived in, so we created stories about how things worked." Any student of <em style="border: 0px; margin: 0px; outline: 0px; padding: 0px;">Star Wars</em> knows that before George Lucas created the film franchise, he spent time studying the great myths of the world to find out just what makes a good story. He sure did learn how to tell a story. Here, however, he may be projecting his own methods on ID proponents. When ID proponents make their arguments, they don't rely on the Bible and they don't turn to stories or myths. They argue on the basis of their study of nature. ID seeks in nature the type of information and complexity that in our experience comes from intelligence. It's an empirical and experience-based argument, not a faith-based one.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Jonathan M. <a href="http://www.evolutionnews.org/2013/01/why_intelligent068151.html" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #6883db; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">explained recently why ID isn't a "god-of-the-gaps" argument</a>. <b>Stephen Meyer</b> explains the positive scientific case for design, which uses the standard methods of historical scientists. This means ID starts not by studying myths, but by studying the causal powers of intelligent agents, and the natural world around us:</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">For historical scientists, "the present is the key to the past" means that present experience-based knowledge of cause and effect relationships typically guides the assessment of the plausibility of proposed causes of past events.</span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Yet it is precisely for this reason that current advocates of the design hypothesis want to reconsider design as an explanation for the origin of biological form and information. This review, and much of the literature it has surveyed, suggests that four of the most prominent models for explaining the origin of biological form fail to provide adequate causal explanations for the discontinuous increases of CSI that are required to produce novel morphologies. Yet, we have repeated experience of rational and conscious agents--in particular ourselves--generating or causing increases in complex specified information, both in the form of sequence-specific lines of code and in the form of hierarchically arranged systems of parts.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">In the first place, intelligent human agents -- in virtue of their rationality and consciousness -- have demonstrated the power to produce information in the form of linear sequence-specific arrangements of characters. Indeed, experience affirms that information of this type routinely arises from the activity of intelligent agents. A computer user who traces the information on a screen back to its source invariably comes to a mind--that of a software engineer or programmer. The information in a book or inscriptions ultimately derives from a writer or scribe -- from a mental, rather than a strictly material, cause. Our experience-based knowledge of information-flow confirms that systems with large amounts of specified complexity (especially codes and languages) invariably originate from an intelligent source from a mind or personal agent. As Quastler (1964) put it, the "creation of new information is habitually associated with conscious activity" (p. 16). Experience teaches this obvious truth.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">... What natural selection lacks, intelligent selection--purposive or goal-directed design--provides. Rational agents can arrange both matter and symbols with distant goals in mind. In using language, the human mind routinely "finds" or generates highly improbable linguistic sequences to convey an intended or preconceived idea. ... Thus, by invoking design to explain the origin of new biological information, contemporary design theorists are not positing an arbitrary explanatory element unmotivated by a consideration of the evidence. Instead, they are positing an entity possessing precisely the attributes and causal powers that the phenomenon in question requires as a condition of its production and explanation.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">(Stephen C. Meyer, "<a href="http://www.discovery.org/a/2177" style="border: 0px; color: #6883db; margin: 0px; outline: 0px; padding: 0px;">The origin of biological information and the higher taxonomic categories</a>," <em style="border: 0px; margin: 0px; outline: 0px; padding: 0px;">Proceedings of the Biological Society of Washington</em>, 117(2):213-239 (2004).)</span></div>
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<span style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; background-color: white; color: black; display: inline !important; float: none; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 19.1875px; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Third, like many people, George Lucas's personal understanding of intelligent design appears confused. Thus at first he claims that ID is based upon the Bible and uses myths and stories, but then he goes on and suggests intelligent design isn't so bad after all since "evolution is a product of 'intelligent design.'"</span></span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">What Lucas seems to be saying is that <b>God intelligently designed the universe to evolve</b>. If this is Lucas's view, then in some ways he may not be so far off from certain valid versions of intelligent design. After all, <b>ID proponents see that the laws of the universe are finely tuned to lead to a universe that is friendly to the existence of life</b>. If many of the cosmic laws and constants were only slightly different, the universe would not have evolved in a way that could support life. What caused the fine-tuning of these natural laws? Behind the extremely unlikely architecture of the cosmos, ID proponents see evidence of intelligent design.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">My guess is that this kind of an argument might resonate with George Lucas. But ID proponents are willing to press further and ask hard questions. The scientific evidence shows that <b>the laws of nature are necessary, but not sufficient, to lead to life</b>. Something else is necessary. What is it?</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The last five or six decades of scientific research in biology have shown that life is rich in complex and specified information -- such as the language-based DNA code that underlies every living organism. This poses a pro<b>blem for strictly materialistic accounts of life's history</b>, because in our experience language-based codes do not arise by unguided natural processes. <b>In our experience, the kind of information we see in life comes only from intelligence</b>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The scientific evidence shows that the universe by itself is incomplete to explain all observed phenomena. <b>Life's information-rich code isn't produced by the laws of nature.</b> Like <u>Gödel's incompleteness theorems,</u> some non-material cause is necessary to intervene in the normal operation of things, and provide the solution -- the information -- necessary for life.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Let's return to Lucas's comment that "evolution is a product of 'intelligent design.'" We can only make sense of this comment if we know exactly what he means by "evolution." <b style="color: black;">If by "evolution" Lucas means "life has changed" or "life shares a common ancestor," then ID is compatible with these views,</b> and his comment makes sense. <span class="Apple-style-span" style="color: #990000;"><b>But if by "evolution" he means "all living organisms are the result of an unguided process of natural selection acting upon random mutation," then here ID proponents would point out that the evidence is not consistent with his view.</b></span> Do humans exist, as Lucas puts it, solely because we "have some advantage, some trick, some claw, some camouflage, some poison, some speed, something to help them survive," or do we exist, at least in part, because we were planned by some intelligent cause?</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Intelligent design, properly defined, holds that <b style="color: black;">some aspects of life and the universe are the result of an intelligent cause rather than an undirected one like natural selection.</b> While <span class="Apple-style-span" style="color: #990000;"><b>natural selection plays some limited role</b></span>, ID claims that such unguided causes aren't the entire story or anywhere near so. Intelligent design argues that<b> in explaining many aspects of biology, intelligent causation is a superior explanation to natural selection. </b>And as we saw in the passage from <b>Stephen Meyer</b> above, this claim isn't an arbitrary argument based upon telling "stories." It's based upon a careful examination of the evidence.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Here's where I think George Lucas probably doesn't like intelligent design. He wants an <b style="color: black;">entirely materialistic account of life's origins</b>. The only "design" he's probably comfortable with is some form of <span class="Apple-style-span" style="color: #990000;"><b>safely distant deistic design</b></span>, where <b>"God" or some mystical Force wound up the universe to evolve in an unguided manner, at the beginning, perhaps to result in something like what we see today</b>, but <b>not</b> one where <u>an intelligence played an active role in the origin of life, and purposefully designed humans.</u></span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">But I guess, when you just define intelligent design however you want (as Lucas does), rather than looking at what ID proponents actually say, you can turn ID into whatever unwanted or illogical position you hope it would be. George Lucas would do better to understand what ID proponents are actually saying, and accept or reject ID on that basis. But that would force him to unlearn a lot of what he thinks he's learned about intelligent design.</span></div>
Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-45071888033939518612013-01-14T22:59:00.000-08:002013-01-14T22:59:20.676-08:00Index for refWrite blogsystem January 15, 2l13<br />
<u>Index for refWrite blogsystem, Jan15,2k13</u><br />
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<b><span style="font-size: large;">rW1</span></b></div>
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<span class="s1"><b>refWrite Frontpage</b> (<a href="http://refwrite-experimental.blogspot.ca/">refWrite-experimental</a>): featuring hot news on politics (Politicarp), economics (EconoMix), juridics (Lawt) -- usually articles selected from the 24/7 cycle, and often responded to, or analyzed in detail, or commented upon, with verve … <b>latest</b> <a href="http://refwrite-experimental.blogspot.ca/2013/01/juridicsinternational-iternational.html">International Arbitration: As part of globalization, international law is being transformed and enriched,</a> but poses new problems for legal scholars <b>and </b><a href="http://refwrite-experimental.blogspot.ca/2013/01/economicsbangladesh-enterprises.html">Alinskeets target Wal-Mart and the Bangladesh factory fires to build American union</a> <b>and</b> <a href="http://refwrite-experimental.blogspot.ca/2013/01/envirochina-air-pollution-astronomical.html">EnviroChina: Air Pollution astronomical: If you're in Beijing, you're not breathing well, sad to say</a> <b>and</b> <a href="http://refwrite-experimental.blogspot.ca/2013/01/politicsusa-gun-control-after-another.html">Gun control after another massacre: Alan Keyes provides a cautionary analysis</a></span></div>
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<b>refWrite page 2</b> (<a href="http://refwritepage2.blogspot.ca/"><span class="s2">refWrite...page2</span></a> <b>rW2</b>: pisteutics, Christianity/ies, other faiths worldwide, morals, moralities, moral communities, moralviews, mores, ethics (a science and a modal science that pertains to intimate unions, marriage, family, friendship, and even the moral qualifying factor of labour unions), education and formation (including spiritual formation), psychotherapy, science/s including natural sciences (Owlb)<b> latest </b><a href="http://refwritepage2.blogspot.ca/2013/01/pisteutics-christianiyies-new-council.html"><span class="s2">New council of churches in Egypt to face Islamists</span></a><span class="s3"> <b>and </b><a href="http://refwritepage2.blogspot.ca/2013/01/pisteutics-christianiyies-450th.html"><span class="s2">450th anniversary of Heidelberg Catechism</span></a> <b>and </b><a href="http://refwritepage2.blogspot.ca/2013/01/pisteutics-christianityies-is-word.html"><span class="s2">'Allah' a good translation in Muslim cultures for 'God'?</span></a> <b>and</b> <a href="http://refwritepage2.blogspot.ca/2013/01/pisteutics-abrahamisms-jon-levenson.html"><span class="s2">Jon Levenson thinks re different Abrahams in Judaism/s, Christianity/ies, and Islam/s</span></a> <b>and</b> <a href="http://refwritepage2.blogspot.ca/2013/01/pisteteutics-jewish-conversion-to.html"><span class="s2">Jewish conversion to Christ: Isaac da Costa</span></a></span></div>
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<span class="s4"><b>refWrite page 3</b></span><span class="s3"> (<a href="http://refwritepage3.blogspot.ca/"><span class="s2">refWrite...page3</span></a>) </span><span class="s5"><b>rW3</b></span><span class="s3">: academics, reformational scholarship, evolution and Intelligent Design (Owlb) <b>latest</b> <a href="http://refwritepage3.blogspot.ca/2013/01/economics-reformational-scholarship.html"><span class="s2">Sociologist collects basic texts of reformational economist</span></a> <b>and</b> <a href="http://refwritepage3.blogspot.ca/2012/12/academics-boys-school-bangkok-christian.html"><span class="s2">Christian education for all?, Bangkok, Thailand</span></a> <b>and Video</b> — <a href="http://refwritepage3.blogspot.ca/2012/12/historical-video-documentary-innocents.html"><span class="s2">Innocents betrayed — populations denied guns, no defense against totalitraian slawter</span></a> <b>and </b><a href="http://refwritepage3.blogspot.ca/2012/12/intelligent-design-thinking-existed.html"><span class="s2"> ID before Darwin — Creation and evolution in James McCosh</span></a>.</span></div>
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<span class="s7"><b>refWrite Backpage</b></span> (<a href="http://refwritepage4.blogspot.ca/"><span class="s2">refWrite backpage</span></a>) arts, music (Musikos, Country Gal and others), sports (Sportikos), technics (Technowlb) -- includes entertainment, movies (Movie-Man), satire and humour (Saturikos) -- and other newspotters, analysts, and columnists <b>latest</b> <a href="http://refwritepage4.blogspot.ca/2013/01/sports-tennis-rafael-nadal-will-try-to.html"><span class="s2">Rafael Nadal will try to move past his injuries </span></a>iin new pursuit of tennis championship <b>and </b><a href="http://refwritepage4.blogspot.ca/2013/01/dance-fabulous-solo-in-airport-dance.html"><span class="s2">Fabulous solo dance in airport</span></a> <b>and </b><a href="http://refwritepage4.blogspot.ca/2013/01/technics-bureaucracies-why-does.html"><span class="s2">Bureucracies both commercial and governmental mess up InfoTech</span></a> and <a href="http://refwritepage4.blogspot.ca/2013/01/sports-hockey-nhl-maple-leafs-off-to.html"><span class="s2">National Hockey League's Toronto Maple Leafs kick off season Jan 20</span></a>.</div>
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<span class="s7"><b>refWrite refBlogger Insert</b></span> (<a href="http://refwritepage5.blogspot.ca/"><span class="s2">refWrite refBloggers Insert</span></a>) anti-censorship by govts, Google, Facebook, Pinterest, and the usual culprits; news and advocacy on behalf of freedom of speech, freedom of news media, freedom of artistic and other expression including the key hub-freedom of religion and inter-religions dialogue (insert this page in your own blog!) <b>latest</b> <a href="http://www.blogger.com/blogger.g?blogID=30512374#editor/target=post;postID=651908812964569069"><span class="s2">Readers, bloggers, celebrities defend Chinese newspaper against govt censors</span></a> <b>and</b> <a href="http://refwritepage5.blogspot.ca/2013/01/angela-phillips-of-univerfsity-of.html"><span class="s2">Prof argues for UK's new laws governing newspapers and investigative journos</span></a> <b>and</b> <a href="http://refwritepage5.blogspot.ca/2012/12/chinacopyright-apple-fined-8-of-20.html"><span class="s2">China fines Apple for re-sale of e-books by Chinese authors</span></a> <b>and </b><a href="http://refwritepage5.blogspot.ca/2012/12/myanmar-burma-censorship-restrictions.html"><span class="s2">Myanmar/Burma removes censorship (in theory)</span></a></div>
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<span class="s7"><b>refWrite Calendar</b></span> (<a href="http://refwritepage6.blogspot.ca/2012/07/january-2013-anno-domini.html"><span class="s2">January 2013 anno domini</span></a>): a series of monthly blog entries, page by page, month by month, choose a month and <span class="s7"><b>scrolldown in the month you are interested in, at the moment </b></span>-- events among reformational community and friends worldwide, also Business & Human Rights events, sports events now and longterm, some entertainment events, some tech events, and lots more ….<b>latest </b>January and February — sports (esp football/soccer], scholarly conferences [Kuyper, Heidelbert, Brit youth, Brazil Christian sport, business & human rights] </div>
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<span class="s8"><b>refWrite page 7 </b><a href="http://christmor.blogspot.ca/"><span class="s2"><b>Christian Medical Observations and Ruminations</b></span></a></span><span class="s3"><b> latest </b><a href="http://christmor.blogspot.ca/2013/01/new-ways-to-measure-doctors-good-deeds.html"><span class="s9">New ways to measure doctors; good deed (NYC hospitals)</span></a> <b>and </b><a href="http://christmor.blogspot.ca/2013/01/new-york-citys-mayor-prescribes-suffer.html"><span class="s9">'Suffer pain a bit' to stoip pharmacy hold-ups</span></a><b> and</b><a href="http://christmor.blogspot.ca/2013/01/north-koreas-deceased-leader-kim-jong.html"><span class="s9"> North Korea's died from his 'fit of rage'</span></a> <b>and </b><a href="http://christmor.blogspot.ca/2013/01/sleep-apnea-robs-you-of-proper-rest.html"><span class="s9">Sleep apnea robs you of oxygen to your brain</span></a><b> and </b><a href="http://christmor.blogspot.ca/2013/01/in-vitro-fertilization-ivf-in-uk-just.html"><span class="s9">In vitro fertilization labelled just 'loss' and 'waste'</span></a></span></div>
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<span class="s7"><b>refWrite page 8</b></span><b> </b><a href="http://refwritepage8.blogspot.ca/"><span class="s10"><b>Christian Labour Advocate</b></span></a><b> : latest </b><span class="s11"><a href="http://refwritepage8.blogspot.ca/2013/01/south-african-columnist-contributes-to.html">South African columnist contributes to background regarding Lonmin labour crisis,</a></span><span class="s3"> where hardrock drillers took up arms against police and were massacred and <a href="http://refwritepage8.blogspot.ca/2012/12/forced-labour-in-china-penal.html"><span class="s2">Forced labour in China's penal camp gets outed by inmate in box of Hallowe'en decoration</span></a> bawt in Portland, Oregon, USA and <a href="http://refwritepage8.blogspot.ca/2012/12/tunisia-government-narrowly-and.html"><span class="s2">Tunisia narrowly averts first general strike by main body of unions </span></a>which are now at the forefront of critique and opposition to anti-democratic tendencies.</span></div>
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<span class="s11"><a href="http://refwritepage8.blogspot.ca/2013/01/economixphilippines-child-labour.html">Philippines Northern Samar's provincial govt enacts first local anti-child law replete with funding</a></span><span class="s3"> and <a href="http://refwritepage8.blogspot.ca/2013/01/south-africa-farm-workers-union-call-to.html"><span class="s2">South Africa's farmworkers union calls to resume strike after violence</span></a> and Justice Malala, <a href="http://refwritepage8.blogspot.ca/2013/01/south-african-columnist-contributes-to.html"><span class="s2">South African columnist, contributes to background on Lonmin platinum miners strike and massacre</span></a> and</span></div>
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refWrite page 9 <a href="http://refwritepage9.blogspot.ca/"><span class="s10">Books mostly</span></a> rW9 -- many titles arranged according to blog-entires by topic or news developments. I keep including new blog entries on new topics and book lists proffered from others -- includes some fiction, some poem books, lots of theology, needs more balance. we will add basic titles for Talmud (Neusner), Mishna (Neusner), and Philo of Alexandria aka Philo Judaeus (circa 25 BC- 47 AD), the Jewish philosopher who inter-acted with Hellenistic Greek-based culture, before the time of Jesus and during Jesus' life before the Cruicifixion, Descent, Resurrection, and Ascension (see a virulent anti-Christian try to <a href="http://www.jesusneverexisted.com/philo.html"><span class="s2">use Philo against Christians</span></a>, just as some Christians tried to enlist the Alexandrian in support of our faith in Jesus Christ. Also, a book on the Great Library of Alexandria, and some tie-in titles with Hellenism and its hegemony culturally before the time of Jesus and his Apostle to Hellenists, Saul of Tarsus aka Paul. On Paul, I especially recommend Sylvia Keesmaat's book,<i> Paul and His Story: (Re)Interpreting the Exodus Tradition</i>, but balance Paul's treatment of Abraham (the interpreters make it a key replacement-theology text) with Jon Levenson's 2011 <i>Abraham between Torah and Gospel</i> (<a href="http://refwritepage9.blogspot.ca/2013/01/joh-levensons-introductory-volume-to.html"><span class="s2">new</span></a>); look also for this guy's critique of Abrahamism in current streams of inter-faith dialogue. Keesmaat's volume is reviewed <a href="http://www.wlu.ca/press/Journals/sr/issues-full/30_1/eastman-r.shtml"><span class="s2">here</span></a> (2001) by Brad Eastman who isn't interested in the fact that Paul relies on the Septuagint, not directly on the Hebrew Bible in recalling powerfully the exodus story to his Roman readers (Greek and Latin speaking), Jews and Gentiles in the synogogues in Rome. A new Economics topical page has been (barely) started. And I still want to beef up a Hellenistics page with reference to Toynbe and more deeply Werner Jaeger's Paideia (I've read the entire three volumes, as Prof Evan Runner recommended we do). (8-) </div>
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Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-5602825232925201272013-01-12T09:30:00.000-08:002013-01-12T09:32:07.081-08:00Economics: Reformational Scholarship: Bruce Wearne collects basic texts of Bob Goudzwaard<br />
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<span class="Apple-style-span" style="font-size: large;">Hat Tip and Thanks!</span><br />
<span class="Apple-style-span" style="font-size: large;">to <b>Bruce Wearne</b> and <b>Steve Bishop</b>,</span><br />
<span class="Apple-style-span" style="font-size: large;">especially to <b>Bob Goudzwaard</b></span><br />
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<b><span class="Apple-style-span" style="font-size: large;">& All of Life Redeemed - Asia</span></b></div>
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Table of Contents</div>
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Preface - Putting First What is Given<span class="Apple-tab-span" style="white-space: pre;"> </span>3</div>
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Economic Theory & the Normative Aspects of Reality 1961<span class="Apple-tab-span" style="white-space: pre;"> </span>6</div>
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The Global Economy & Climate Change. December 1, 2006<span class="Apple-tab-span" style="white-space: pre;"> </span>20</div>
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Underlying Causes of the Global Economic Crisis January 20, 2009<span class="Apple-tab-span" style="white-space: pre;"> </span>30</div>
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Living Faithfully in a Rapidly Changing World May 12, 2011<span class="Apple-tab-span" style="white-space: pre;"> </span>37</div>
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Peeling the Onion November 2, 2011<span class="Apple-tab-span" style="white-space: pre;"> </span>45</div>
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Money, Magic, Greed & the Power of Illusions December 1, 2011<span class="Apple-tab-span" style="white-space: pre;"> </span>57</div>
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A Way Forward: the Financial Crisis, Climate Change & Public Justice for All</div>
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December 2012<span class="Apple-tab-span" style="white-space: pre;"> </span>68</div>
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Economics, Christianity & the Crisis: Kuyper's Heritage and Relevance Today</div>
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January 2013<span class="Apple-tab-span" style="white-space: pre;"> </span>72 [Abstract] Reformed Christian Economics<span class="Apple-tab-span" style="white-space: pre;"> </span>79</div>
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<span style="font: normal normal normal 12px/normal 'Times New Roman';"><span class="Apple-style-span" style="color: #38761d; font-size: large;"><b>Read more (Bruce Wearne's Preface) ...</b></span></span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small;">In this collection, Bob Goudzwaard continues to emphasize themes he has been developing by public lecture and publication for over half a century. Included with these 7 edited lectures, is his 1961 essay, "Economic Theory and the Normative Aspects of Reality". This was a contribution he made as a "young scholar of the up-and-coming generation" to the movement of Christian scholarship to which he continues to give his unstinted support. The essay was initially published in Dutch. This translation, by Dr Chris Gousmett of Upper Hutt, New Zealand, was composed and edited with Bob's co-operation. It was initially made available in 2008 from the All of Life Redeemed web-site. It is included here to draw attention to Goudzwaard's consistent effort over these decades to give due and proper respect to the given normative context within which we must live our lives. This emphasis is basic to his theoretical and scientific contribution over these decades.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small;">What is published here are among Goudzwaard's most recent efforts in which he searches persistently for ways in which to address the many critical problems that beset us. His writings have increasingly addressed us as members of a global community, as stewards of an inter-national economic ordering, as citizens concerned with justice for all our neighbours. His overall development can be discerned from his writing in terms of an abiding concern to address economic and technological problems with painstaking and careful analysis of the details of what he refers to as the "inner spiritual crisis of western progress". This crisis, he believes, has increasingly manifest itself around our world - not solely within western societies but also in the "rest"; both "north" and "south" share deeply in this trial. Of course, he is not the only one to perceive such a "shift" in this western problematic to also include the "rest". His writings are fired by a conviction that ways will have to be found by all the world's peoples. Now, more than ever before, we must work concertedly together if we are to carve a hopeful and just path for all.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small;">In contrast with, say, the 1970s, when Goudzwaard's English translation of Capitalism and Progress appeared, theoretical debate in economics is now no longer preoccupied with the consequences of alternative "diagnoses of Western society". We now see the complex "disclosure" of the West's over- development manifesting itself in world-wide terms. The much vaunted neo- liberal or "third way" socialist economic policies have failed to provide coherent solutions for the West's inner crisis. And now confront the global "integration" of economic life, an expansion unprecedented in human history. Meanwhile, the reigning political forces of the West are trapped by an undying trust in their own enlightened expertise and understanding. The lives of people everywhere, no matter how "developed" their social lives may be, are increasingly subject to the instabilities in global financial markets. But politicans seem to assume that a solution will eventually be found to enable us to overcome the "several interdependent problems ... that together [constitute] a decisive challenge to the whole of western culture" (Capitalism and Progress 1979 p. xiv). But can there ever be a "return" to what was previously considered as "normal"? Is it possible to find a path to the future without western peoples demanding an ongoing increase in GDP? The smug</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small;">confidence that arose from the West's technological and material progress is well and truly in retreat, but we should keep in mind that it has been so for most of the 20<span style="font: 7.9px Helvetica;">th </span>century. At the same time the "several interdependent problems" are now "disclosed" in global terms that cannot be ignored. And they certainly cannot be tackled "one-at-a-time".</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small;">So, Goudzwaard writes in the belief that all of us, East and West, North and South, face a situation in which we will need to work together in ways that, hitherto, have not even been part of our wildest dreams. He asks us to consider whether we are truly developing the understanding that befits good stewards of time and resources. Or are we propping ourselves up, knowing what we know, and seeing what we see, and making our own delusions?</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small;">Let us focus, for a brief moment, upon Goudzwaard's scholarly contribution. It would not be entirely wrong to read these essays as evidence of an intellectual development from a more philosophical or theoretical approach in his earlier days to one that is concerned with making "practical" policy suggestions. Why do I say "not entirely wrong"? It is certainly possible that a younger generation of students of economics will read these writings of sa professional economist with deep appreciation, but they might also miss the persistent philosophical, historical and disciplinary problems that Goudzwaard has had to address, and which they will also need to think through for themselves as they make their contributions to the scholarly field of economics. It should be kept in mind that Goudzwaard's writings presuppose a grounding that was decisively influenced by what he had learned from his Christian philosophical mentors, and that is why the 1961 essay has been included in this collection.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small;">Goudzwaard was the attentive student of Johan Mekkes (1898-1987), professor of reformational philosophy at the Universities of Leiden and Rotterdam, and Herman Dooyeweerd (1894-1977). His Christian contribution to economics is certainly made in their reformational "line". His writings do not explicitly return, again and again, to the insights of Mekkes and Dooyeweerd, but this should not lead us to conclude he has somehow left the realm of "theory" in order to do battle in the sphere of "practise".</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small;">One thing that the 1961 essay illustrates is the sense of spiritual urgency that has long characterised Goudzwaard's economic reflections. He is convinced that to make a scientific contribution that faithfully reflects the God-given integrity of the scholarly vocation, one has to first harness one's thinking to give attention to the pre-theoretical way we humans apprehend the wholeness and unity of life. It is in that wholeness and unity that we discover our human identity. For economics, that means a critical concern for normative issues. It means a critical rejection of the idea that norms can be dealt with as mere goals or plans or intentions. This wholeness is to be grasped from the centre of our being. It is from there, in what the Bible identifies as our heart, that God must speak to us about the way we are to live. This, said Dooyeweerd, was the key to his own philosophical development, having grasped this searing and clarifying insight from Kuyper's biblically-driven view of "sphere sovereignty". The centre of things, that holds and can never fall apart, is where God Himself speaks to us with patience and mercy, calling us into the service made possible by His Son.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small;">That is our life, our existence. It is in that created wholeness and unity, entirely restored for humankind in Christ Jesus after it was radically undermined and broken by our own sinful presumption, that the Creator- Redeemer's call comes to us. He showers gifts upon us so we can share them with all our neighbours. This means affirming the living and the physical world and its abundant resources which sustain life and so also sustain us.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small;">This then is the theme, the ground-motive, the world-view, the underlying or over-arching meta-narrative, that characterises Goudzwaard's intention in his writings. It is a theme to which he returns again and again as he seeks to make each new article or lecture a fresh statement of essentially the same message. I have tried to capture this in the title to this Preface: "Putting First What is Given". Goudzwaard's economic theory is set forth with a reflexive and critical emphasis upon the way economics, as a mode of theoretical reflection, is utterly dependent upon "what is given to us". This philosophical disposition assumes that theorising can fulfill its God-given vocation by remaining true to its created characteristics and taking its place among all the other tasks to which we, the male and female image-bearers of our Creator and Redeemer, must attend to in our stewardship. Thus, it is meaningless nonsense to assume that economic theory, or any other mode of theoretical reflection, however, insightful, should be put first, ahead of what is given to us. The simple truth is that our human ability to think and experience is gifted to us before we even know how to think, before we can make any sense of our experience or form words that characterise in their own way the enriched, multi-dimensional reality which is also ours. Whatever abstractions and theoretical arguments might be about, they are always and everywhere subject to a God-given reality pressing in upon us with resources and processes we cannot avoid. The talent for thought and abstract reflection is still too easily put first by the humanistic spirituality of the West. A dogged belief in rationality as the source of human identity, or an idolatrous trust in human personality as the sovereign centre of life, persists despite all the various forms of post-modern masking.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small;">We encounter this persistence in the ongoing aftermath of the GFC, in the confidence that sooner or later a formulae will be found to enable us to ride out the crisis. We hear it in the negotiations in the USA over the "fiscal cliff". "If only these politicians would see reason; if only they would use a bit of common sense!" But celebrity sporting stars are still expecting $6.5m for hitting a ball with a bat in "Big Bash" cricket; £55,000 is still viewed as an "unfair and embarrassing" fee per game. We "data" such as these how can we say we are taking "crisis" seriously? With our media so fixated on such illusory demands, how can we ever hope to be part of an authentic public attempt to face the problems that trouble us? Sporting and media celebrities might well benefit from reading Goudzwaard's attempts to identify the power of such deadly illusions upon the masses and upon their own lives.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small;">Bruce Wearne Point Lonsdale, AUSTRALIA 5<span style="font: 7.9px Helvetica;">th </span>January 2013 AD</span></div>
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<br />Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-73118301663658744842012-12-25T11:02:00.001-08:002012-12-25T11:02:25.480-08:00Academics: Boy's School: Bangkok Christian College, 5.000 students, 300 teachers<br />
Take a look! — Owlb<br />
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<a href="http://en.wikipedia.org/wiki/Bangkok_Christian_College" target="_blank">Wikipedia</a> (Dec25,2k12)<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIGohJoPQGHz0w8vVhUSrcNMb1ozD8P3ECe7t0NJkUNx6e8WiSPjuy-Jep7uELXjQeMUXXwUeAnZPksrV-TiJTZMVs4DNlNmLt7WiMMzQZ9fpYDwyfIBw4c2RamczbPzIK64A5/s1600/bangkok_christian_college.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="515" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIGohJoPQGHz0w8vVhUSrcNMb1ozD8P3ECe7t0NJkUNx6e8WiSPjuy-Jep7uELXjQeMUXXwUeAnZPksrV-TiJTZMVs4DNlNmLt7WiMMzQZ9fpYDwyfIBw4c2RamczbPzIK64A5/s640/bangkok_christian_college.jpg" width="640" /></a></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><b>Bangkok Christian College</b> (<a href="http://en.wikipedia.org/wiki/Thai_language" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Thai language">Thai</a>: <span lang="th" xml:lang="th">โรงเรียนกรุงเทพคริสเตียนวิทยาลัย</span>) is a private boys' school in <a href="http://en.wikipedia.org/wiki/Bangkok" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Bangkok">Bangkok</a> and the oldest school in<a href="http://en.wikipedia.org/wiki/Thailand" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Thailand">Thailand</a>. It was established on 30 September 1852 by American <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Presbyterian" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Presbyterian">Presbyterian</a> missionaries. It offers a standard educational curriculum. Originally located in <a href="http://en.wikipedia.org/wiki/Thonburi" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Thonburi">Thonburi</a> (<i><a href="http://en.wikipedia.org/wiki/Tambon" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Tambon">Tambon</a></i> Koodeechine and Samray), the school was moved to its present location in the district <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Bang_Rak" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Bang Rak">Bang Rak</a> in 1902.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The school has about 5000 students (only boys) in 12 grades and about 300 teachers. Even though it is a Christian school, only about 5% of the students are of Christian faith, but due to its high esteem it is popular with students of other faiths as well. 90% of the graduates continue with higher education.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;">Bangkok Christian College, the first private boys’ school in the Kingdom of Thailand, was founded on September 30, 1852, in Tambon Koodeechine and Tambon Samray with permission from His Majesty King Rama IV. In 1902, the school was moved to Pramuan road, and King RamaV donated money in the amount of 20 Chang to help with the purchase of the piece of land for the development of the new campus. The school is operating under the supervision of the Office of the Education Ministry within the Church of Christ in Thailand. It was the first school in the Kingdom to introduce contemporary approaches to English language education by both native English speakers and Thai teachers using English as the medium of instruction. The school is also the first in Bangkok to provide an English Immersion Program (EIP). The school has modern, well-equipped facilities including resource learning centers, self-access learning centers, libraries, an ample number of computers available for independent and e-learning during class, athletic programs with equipment and both indoor and outdoor gymnasiums, authentic and high-interest teaching materials, and management information systems for teaching and administration management.</span></span><br />
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<span class="Apple-style-span" style="line-height: 19px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The philosophy of Bangkok Christian College is based on Christian beliefs committed to educate each student as a whole child in all aspects of life: physically, intellectually, spiritually, socially, and emotionally. The ultimate goal of the school is to nurture all students to become good citizens and live peacefully with other people in Thai society and the world at large. The school seeks to promote four essential qualities : Loyalty, Responsibility, Honesty and Unity. The students regard those qualities as the "Spirit of B.C.C."</span></span><br />
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<span class="Apple-style-span" style="line-height: 19px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">— Wikipedia</span></span>Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-47161517647786988882012-12-21T19:49:00.002-08:002012-12-21T20:00:40.755-08:00Historical Video: Documentary: Innocents Betrayed that begins with the Armenian Genocide in Turkey and goes thru many massacres around the idea that they were all disarmed of guns to defend themselvesHat Tip to Laine Ragsdale<br />
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<b>refWrite </b>and I personally have no position on the main thesis of this documentary, but this one-hour video with a global reach and a powerful American section -- a country where the issue is presently being debated in the aftermath of the Sandy Hook Elementary school massacre by a violent nut in Newton, Connecticut -- does make you pause and think. Shoud the government disarm the populace and thus deprive them of the means of self-defense?<br />
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-- <b>Technowlb, refWrite Backpage</b> technics newspotter, analyst, columnist<br />
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<a href="https://www.youtube.com/watch?feature=player_embedded&v=iDivHkQ2GSg#!" target="_blank">YouTube</a> (Dec21,2k12) <b>1 hour</b><br />
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<iframe allowfullscreen="allowfullscreen" frameborder="0" height="315" src="http://www.youtube.com/embed/iDivHkQ2GSg" width="420"></iframe>Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-19933807684260658762012-12-20T05:56:00.001-08:002012-12-20T08:38:38.181-08:00Intelligent Design thinking existed before Darwin, and its dynamic version offered by James McCosh did not oppose The Origin of Species, but demurred in the face of the Descent of Man — finding its moral theory to be subchristianIn the important <u>précis</u> by <b>Casey Luskin</b> (below) of an article by the renown Dr <b>Austin Hughes</b>, evolutionary biologist, on the difficulties of <b>scientism</b> in the latter's discipline and beyond, as well as the flawed notion of <b>cosmic fine-tuning</b>, both come into discussion. That double-barrelled Hughes article appears in <b><i>The New Atlantis</i></b>, published by the same scholars who advocate intelligently for <b>Intelligent Design</b>. I have been very friendly to what is now called "ID" ever since my first course in the <b>History of American Philosophy</b>, where ID has respected and venerable roots. Shoud you ever read in American philosophical journals of the mid-1800s (to, say, 1870), you will find that ID-like ideas were argued well by such luminaries as Dr<b> James McCosh</b> (1811-1894), the great Scots Presbyterian evangelical intellectual and professor of moral philosophy, metaphysics, and logic who was brawt to Princeton College as its president. He followed the line of thawt of his Scots predecessor in moral philosophy <b>Thomas Reid</b> (1710-1796) who founded the tradition of <b>Common-Sense Realism</b> which became very influential in Scotland the USA and Canada. Reid flourished in the same period as David Hume (1711-1776), also a Scotsman, but of a quite different philosophical temper.<br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Reid believed that <a href="http://en.wikipedia.org/wiki/Common_sense" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Common sense">common sense</a> (in a special philosophical sense of <i><a href="http://en.wikipedia.org/wiki/Sensus_communis" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Sensus communis">sensus communis</a></i>) is, or at least should be, at the foundation of all philosophical inquiry. He disagreed with Hume, who asserted that we can never know what an external world consists of as our knowledge is limited to the ideas in the mind, and <a href="http://en.wikipedia.org/wiki/George_Berkeley" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="George Berkeley">George Berkeley</a>, who asserted that the external world is merely ideas in the mind [actually, God's mind; compare <b>Jonathan Edwards</b>]. By contrast, Reid claimed that the foundations upon which our <i>sensus communis</i> are built justify our belief that there is an external world.</span></blockquote>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">In his day and for some years into the 19th century, [Thomas Reid] was regarded as more important than <a href="http://en.wikipedia.org/wiki/David_Hume" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="David Hume">David Hume</a>. He advocated <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Direct_realism" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Direct realism">direct realism</a>, or <a href="http://en.wikipedia.org/wiki/Na%C3%AFve_realism" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Naïve realism">common sense realism</a>, and argued strongly against the <a href="http://en.wikipedia.org/wiki/Idealism" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Idealism">Theory of Ideas</a> advocated by <a href="http://en.wikipedia.org/wiki/John_Locke" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="John Locke">John Locke</a>, <a href="http://en.wikipedia.org/wiki/Ren%C3%A9_Descartes" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="René Descartes">René Descartes</a>, and (in varying forms) nearly all <a href="http://en.wikipedia.org/wiki/17th-century_philosophy" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="17th-century philosophy">Early Modern philosophers</a> who came after them. He had a great admiration for Hume and had a mutual friend sent Hume an early manuscript of Reid's <i>Inquiry.</i> Hume responded that the "deeply philosophical" work "is wrote in a lively and entertaining matter," but that "there seems to be some defect in method," and criticized Reid for implying the presence of innate ideas. [For footnotes, see the <a href="http://en.wikipedia.org/wiki/Thomas_Reid" target="_blank">Wikipedia</a> article.]</span></blockquote>
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With that intellectual and philosophical background focussing on epistemology, ruffly 100 years later, McCosh's own outstanding contribution to Christian philosophy was his work of <b>1850</b>, published first in Edinburgh but undergoing republication editions on both sides of the Atlantic with little revision: <br />
<b><i>The Method of Divine Government, Physical and Moral</i></b>. The fifth edition was republished in 1856, and several subsequent editions were republished in New York, New York, USA. In 1855 (Edinburgh) and 1856 (New York), McCosh published <b><i>The Typical Forms and Special Ends in Creation</i></b>. Please note that <b>Charles Darwin</b> (1809-1882) began his first voyage on HMS Beagle in on December 27, 1831 and completed it 5 years later on October 2, 1836 to be welcomed at home in London and all England as "already a celebrity in scientific circles." In 1839, "Darwin was elected a <b><i>Fellow of the Royal Society</i></b>." In 1842, he '<span class="Apple-style-span" style="line-height: 19px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">wrote his first "pencil sketch" of his theory of <b>natural selection</b></span></span><span class="Apple-style-span" style="font-family: sans-serif; font-size: 13px; line-height: 19px;">.' </span><span class="Apple-style-span" style="line-height: 19px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"> In 1847, <b>Joseph Dalton Hooker</b> read the 230-pages "Essay" that had grown out of the the "pencil-sketch" of his theory of natural selection ('natural' here meaning natural a-teleological selection, in contrast to the artificial teleological selection of human breeders of various species. Nature's selection without regard to an end result in the future or purpose for the future).</span></span><br />
<br />
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<span class="Apple-style-span" style="line-height: 19px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Darwin completed his third geological book in 1846. He now renewed a fascination and expertise in <a href="http://en.wikipedia.org/wiki/Marine_invertebrates" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Marine invertebrates">marine invertebrates</a>, dating back to his student days with <a href="http://en.wikipedia.org/wiki/Robert_Edmond_Grant" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Robert Edmond Grant">Grant</a>, by dissecting and classifying the <a href="http://en.wikipedia.org/wiki/Barnacle" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Barnacle">barnacles</a> he had collected on the voyage, enjoying [the observation of] beautiful structures and thinking about comparisons with allied structures. In 1847, Hooker read the "Essay" and sent notes that provided Darwin with the calm critical feedback that he needed, but would not commit himself and questioned Darwin's opposition to continuing acts of <a href="http://en.wikipedia.org/wiki/Creation_myth" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Creation myth">creation</a>.</span></span> </blockquote>
<blockquote class="tr_bq">
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">By July, Darwin had expanded his "sketch" into a 230-page "Essay", to be expanded with his research results if he died prematurely. In November the anonymously published sensational best-seller <i><a href="http://en.wikipedia.org/wiki/Vestiges_of_the_Natural_History_of_Creation" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Vestiges of the Natural History of Creation">Vestiges of the Natural History of Creation</a></i> brought wide interest in transmutation. Darwin scorned its amateurish geology and zoology, but carefully reviewed his own arguments. Controversy erupted, and it continued to sell well despite contemptuous dismissal by scientists. </span> ...</blockquote>
<blockquote class="tr_bq">
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;">In eight years of work on barnacles (Cirripedia), Darwin's theory helped him to find "</span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Homology_(biology)" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Homology (biology)">homologies</a></span><span class="Apple-style-span" style="line-height: 19px;">" showing that slightly changed body parts served different functions to meet new conditions, and in some </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Genus" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Genus">genera</a></span><span class="Apple-style-span" style="line-height: 19px;"> he found minute males </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Parasitism" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Parasitism">parasitic</a></span><span class="Apple-style-span" style="line-height: 19px;"> on </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Hermaphrodite" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Hermaphrodite">hermaphrodites</a></span><span class="Apple-style-span" style="line-height: 19px;">, showing an </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Androdioecy" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Androdioecy">intermediate stage</a></span><span class="Apple-style-span" style="line-height: 19px;"> in evolution of </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Gonochorism" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Gonochorism">distinct sexes</a></span><span class="Apple-style-span" style="line-height: 19px;">.</span><span class="Apple-style-span" style="line-height: 19px;"> In 1853 it earned him the </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Royal_Society" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Royal Society">Royal Society</a></span><span class="Apple-style-span" style="line-height: 19px;">'s <b>Royal Medal</b>, and it <b>made his reputation</b> as a </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Biology" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Biology">biologist</a></span><span class="Apple-style-span" style="line-height: 19px;">.</span><span class="Apple-style-span" style="line-height: 19px;"> He resumed work on his theory of species in 1854, and in November realised that divergence in the character of descendants could be explained by them <b>becoming adapted to "diversified places in the economy of nature"</b>.</span> </span></blockquote>
At this point, <b>James McCosh</b>'s <b>The Divine Method in Government </b>(Edinburgh 1855) enters the scene. McCosh at the time was the President of Queen's University, Belfast, Northern Ireland, having been called from his clergy status Scotland to teach logic and metaphysics. He was also the Proferssor of Moral Philosophy at the university.<br />
<blockquote class="tr_bq">
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;">November 24, 1859: Darwin published<b style="font-style: italic;"> On the Origin of Species by Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life</b></span><span class="Apple-style-span" style="line-height: 19px;">. For the sixth edition of 1872, the short title was changed to </span><span class="Apple-style-span" style="line-height: 19px;"><i><b>The Origin of Species</b></i></span><span class="Apple-style-span" style="line-height: 19px;">.</span><span class="Apple-style-span" style="line-height: 19px;"> Darwin's book introduced the <a href="http://en.wikipedia.org/wiki/Theory#Scientific_theories" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Theory">scientific theory</a> that populations <a href="http://en.wikipedia.org/wiki/Evolution" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Evolution">evolve</a> over the course of generations through a process of <a href="http://en.wikipedia.org/wiki/Natural_selection" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Natural selection">natural selection</a>. It presented a body of evidence that <a href="http://en.wikipedia.org/wiki/Biodiversity" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Biodiversity">the diversity of life</a> arose by <a href="http://en.wikipedia.org/wiki/Common_descent" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Common descent">common descent</a> through a <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Tree_of_life_(science)" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Tree of life (science)">branching pattern of evolution</a>. Darwin included evidence that he had gathered on <a href="http://en.wikipedia.org/wiki/Second_voyage_of_HMS_Beagle" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Second voyage of HMS Beagle">the <i>Beagle</i> expedition</a> in the 1830s (actually the Beagle's second voyage, but Darwin's first) and his subsequent findings from research, correspondence, and experimentation.</span></span> </blockquote>
<blockquote class="tr_bq">
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/History_of_evolutionary_thought" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="History of evolutionary thought">Various evolutionary ideas</a> had already been proposed to explain <a href="http://en.wikipedia.org/wiki/History_of_biology" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="History of biology">new findings in biology</a>. There was growing support for such ideas among dissident anatomists and the general public, but during the first half of the 19th century the <b>English scientific establishment was closely tied to the <a href="http://en.wikipedia.org/wiki/Church_of_England" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Church of England">Church of England</a>,</b> [I'm not sure what the Wikipedist is trying to say or imply here. The Royal Society for advancing the sciences was chartered by <b>Charles II,</b> the restored Roman Catholic monarch, but he appointed mostly Puritans to the Society, because they were the leading lights in the sciences of the day, and numerous — Owlb] while science was part of <a href="http://en.wikipedia.org/wiki/Natural_theology" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Natural theology">natural theology</a> [if William Paley (1743-1805), after his studies at Cambridge, is the benchmark (Darwin followed his thinking up until he undertook his voyage of scientific exploration and discovery), then I'm wondering how much this Wiki writer is enthralled by J.C.D Clark </span></span><span class="Apple-style-span" style="color: #333333; line-height: 19px;"><b><i><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The Language of Liberty, 1660-1832: Political Discourse and Social Dynamics in the Anglo-American World</span></i><span class="Apple-style-span" style="font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 14px;">,</span></b><span style="background-color: transparent; line-height: 1.4;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"> or Clark's earlier works, <a href="http://www.refwritepage3.blogspot.ca/#!http://refwritepage3.blogspot.com/2012/12/historyusa-religious-dissent-and-civic.html" target="_blank">review</a>1 and <a href="http://www.acton.org/pub/religion-liberty/volume-6-number-1/language-liberty-1660-1832" target="_blank">review</a>2]</span></span></span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;"> Ideas about the <a href="http://en.wikipedia.org/wiki/Transmutation_of_species" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Transmutation of species">transmutation of species</a> were controversial as they conflicted with the beliefs that species were<b> unchanging parts of a designed hierarchy</b> [sounds like an echo of Cook's anti-Anglican anti-Trinitarianism] and that humans were unique, unrelated to other animals. The political and theological implications were intensely debated, but transmutation was not accepted by the scientific mainstream.</span> </span></blockquote>
There were already different views of evolution around. <b>Alfred Russel Wallace</b> (1823 −1913) was one of them (our own contemporary <b>Gregory Bateson</b> repristinated and extended lines of thawt that only Wallace had opened into the early Twentieth Century). As to Wallace himself, "<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;">He is best known for independently conceiving the theory of </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Evolution" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Evolution">evolution</a></span><span class="Apple-style-span" style="line-height: 19px;"> by </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Natural_selection" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Natural selection">natural selection</a></span><span class="Apple-style-span" style="line-height: 19px;"> and co-publishing a paper on the subject with </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Charles_Darwin" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Charles Darwin">Charles Darwin</a></span><span class="Apple-style-span" style="line-height: 19px;"> in <b>1858</b>.</span></span>"<br />
<blockquote class="tr_bq">
<span class="Apple-style-span" style="line-height: 19px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Wallace was strongly attracted to unconventional ideas. His advocacy of <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Spiritualism_(religious_movement)" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Spiritualism (religious movement)">Spiritualism</a> and his belief in<b> a <a href="http://en.wikipedia.org/wiki/Dualism_(philosophy_of_mind)" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Dualism (philosophy of mind)">non-material origin</a> for the higher mental faculties of humans </b>strained his relationship with some members of the scientific establishment. In addition to his scientific work, he was a <b>social activist</b> who was critical of what he considered to be an unjust social and <a href="http://en.wikipedia.org/wiki/Capitalism" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Capitalism">economic system</a> in 19th-century Britain. His interest in natural history resulted in his being one of the first prominent scientists to raise concerns over the <b>environmental impact of human activity</b>. Wallace was a prolific author who wrote on both scientific and social issues; his account of his adventures and observations during his explorations in Singapore, Indonesia and Malaysia, <i><a href="http://en.wikipedia.org/wiki/The_Malay_Archipelago" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="The Malay Archipelago"><b>The Malay Archipelago</b></a></i>, is regarded as probably the best of all journals of scientific exploration published during the 19th century" [Darwin not excepted?]. </span></span></blockquote>
<blockquote class="tr_bq">
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;">Unlike Darwin, Wallace began his career as a travelling naturalist already believing in the </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Transmutation_of_species" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Transmutation of species">transmutation of species</a></span><span class="Apple-style-span" style="line-height: 19px;">. The concept had been advocated by </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Jean-Baptiste_Lamarck" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Jean-Baptiste Lamarck">Jean-Baptiste Lamarck</a></span><span class="Apple-style-span" style="line-height: 19px;">, </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/%C3%89tienne_Geoffroy_Saint-Hilaire" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Étienne Geoffroy Saint-Hilaire">Geoffroy Saint-Hilaire</a></span><span class="Apple-style-span" style="line-height: 19px;">, </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Erasmus_Darwin" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Erasmus Darwin">Erasmus Darwin</a></span><span class="Apple-style-span" style="line-height: 19px;">, and </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Robert_Edmond_Grant" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Robert Edmond Grant">Robert Grant</a></span><span class="Apple-style-span" style="line-height: 19px;">, among others. It was widely discussed, but not generally accepted by leading naturalists, and was considered to have </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Radicalism_(historical)" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Radicalism (historical)">radical</a></span><span class="Apple-style-span" style="line-height: 19px;">, even revolutionary connotations. [Sounds like Cook's historiography... .]</span><span class="Apple-style-span" style="line-height: 19px;"> Prominent anatomists and geologists such as </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Georges_Cuvier" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Georges Cuvier">Georges Cuvier</a></span><span class="Apple-style-span" style="line-height: 19px;">, </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Richard_Owen" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Richard Owen">Richard Owen</a></span><span class="Apple-style-span" style="line-height: 19px;">, </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Adam_Sedgwick" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Adam Sedgwick">Adam Sedgwick</a></span><span class="Apple-style-span" style="line-height: 19px;">, and Charles Lyell attacked it vigorously.</span><span class="Apple-style-span" style="line-height: 19px;"> It has been suggested that Wallace accepted the idea of the transmutation of species in part because he was always inclined to favour radical ideas in politics, religion and science,</span><span class="Apple-style-span" style="line-height: 19px;"> and because he was unusually open to marginal, even fringe, ideas in science.</span> [Me too, and that probably affects my openness to a repristination and reformation of ID — Owlb]</span></blockquote>
<blockquote class="tr_bq">
<span class="Apple-style-span" style="line-height: 19px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">— <a href="http://en.wikipedia.org/wiki/Alfred_Russel_Wallace" target="_blank">Wikipedia</a></span></span></blockquote>
While I don't want to express hard-edged conclusions from this historical backgrounding, I do want to point out that McCosh's great work (relatively unknown today) was written before Darwin's, altho the latter had published other works along the way, after his Beagle trip. Both McCosh and Darwin were well acquainted with the preceding generation/s of Natural Theology thinkers, the mainline of ID thinking up until McCosh. But it was McCosh who laid the groundwork for the reception of evolutionary thinking in the Kirk in Scotland, in Northern Ireland, and among American and Canadian Presbyterians, Congregationalists, and many other denominationally-oriented Christians in North America.<br />
<br />
For these readers of McCosh, those who joined him in pursuing the direction of his thawt, there was no issue of ID being assimilable to the theory of "immutable species" that are stable forever after their direct Creation; rather with McCosh and kindred minds among Christians the argument from design included openness to discoveries suggesting possiblities of species change. The method of divine government was a method that held despite changes, even species changes. So, static proponents of design (immutable species, etc.) had to oppose both McCosh's version of ID, and Darwin's idea of a purposeless "creation." Hence, what did "evolution" mean? Also, there was a moderating viewpoint of <b>progressive creationism</b> that Darwin dismissed out of hand, and against which McCosh did not polemicize (since in those terms, the question has become a more strictly theological one and, hence, McCosh's debate with the American Presbyterian theologian <b>Charles Hodge</b> and his colleague at Princeton Theological Seminary who represented the anti-evolution old-style static creationism of immutable species, <b>B.B. Warfield</b>, being on issues of origins a kind of funamentalist in the sense of "wilfully ignorant"). It seems to me, at this point in my many decades of reflection on these matters, that perhaps the Dutch Christian philosopher <b>Herman Dooyeweerd</b>, citing <b>Augustine</b>, may have aligned himself with the progressive creationists, certainly not McCosh's first choice, nor that of <b>James Orr </b>in the evangelical wing of Scottish Presbyterians at the advent of the Twentieth Century, and certainly not Dooyweerd's colleague the biologist<b> Jan Lever</b> in the 1960s.<br />
<br />
Finally, in this Wikipedia-dependent backgrounder to Dr <b>Austin Hughes</b>' article, a review in the ID website and newsletter <b>Evolution News & Views</b> by<a href="http://www.evolutionnews.org/2012/12/evolutionary_bi067491.html" target="_blank"> Casey Luskin</a>, I must mention that <u>the Wikipedia article on McCosh is simply not satisfactory as a work of intellect</u>, it is tendentious, and it reduces McCosh to his debate with Hodge in their later years. Partly, I find this historiographical approach lamentable in that it does not credit McCosh with an independently contributive and groundbreaking Christian philosophical development of thawt, in his <b><i>Divine Method of Government</i></b>. And it doesn't take into account how many thinking Christians of McCosh's day got a new and much more critical look at Darwin, after the latter's second great book was published (1871), <i><b>The Descent of Man, and Selection in Relation to Sex</b></i>. Further, it's not the sex part that most distresses me, rather it's the overall Darwinian moral outlook that comes to expression so clearly in this volume some 12 years after <b><i>The Origin</i></b>, a moral outlook that had not been articulated in <b><i>The Origin of Species</i></b> which McCoshians had taken as rather much a natural-scientific empirical underwriting of the <u>philosophical theologizing that McCosh had published first</u>, before Darwin's <b><i>Origin</i></b>.<br />
<blockquote class="tr_bq">
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;">[Contrastively,] In </span><span class="Apple-style-span" style="line-height: 19px;"><i><b>The Descent of Man</b></i></span><span class="Apple-style-span" style="line-height: 19px;">, Darwin applies evolutionary theory to </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Human_evolution" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Human evolution">human evolution</a></span><span class="Apple-style-span" style="line-height: 19px;">, and details his theory of </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Sexual_selection" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Sexual selection">sexual selection</a></span><span class="Apple-style-span" style="line-height: 19px;">. The book discusses many related issues, including </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Evolutionary_psychology" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Evolutionary psychology">evolutionary psychology</a></span><span class="Apple-style-span" style="line-height: 19px;">, </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Evolutionary_ethics" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Evolutionary ethics">evolutionary ethics</a></span><span class="Apple-style-span" style="line-height: 19px;">, differences between human </span><span class="Apple-style-span" style="line-height: 19px;"><a class="mw-redirect" href="http://en.wikipedia.org/wiki/Race_(classification_of_human_beings)" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Race (classification of human beings)">races</a></span><span class="Apple-style-span" style="line-height: 19px;">, differences between </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Sex" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Sex">sexes</a></span><span class="Apple-style-span" style="line-height: 19px;">, the dominant role of women in choosing mating partners, and the relevance of the </span><span class="Apple-style-span" style="line-height: 19px;"><a class="mw-redirect" href="http://en.wikipedia.org/wiki/Evolutionary_theory" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Evolutionary theory">evolutionary theory</a> </span><span class="Apple-style-span" style="line-height: 19px;">to society. ... </span></span> </blockquote>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;">Charles Darwin's </span><i style="line-height: 19px;"><b>Origin of Species</b></i><span class="Apple-style-span" style="line-height: 19px;"> had been met with a </span><b style="line-height: 19px;">firestorm of controversy</b><span class="Apple-style-span" style="line-height: 19px;"> in </span><a class="mw-redirect" href="http://en.wikipedia.org/wiki/Reaction_to_Darwin%27s_theory" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; line-height: 19px; text-decoration: none;" title="Reaction to Darwin's theory">reaction to Darwin's theory</a><span class="Apple-style-span" style="line-height: 19px;">, largely because it was clear that<u> </u></span><b style="line-height: 19px;"><u>it implied that human beings were evolved from animals, contradicting the biblical story in the <a href="http://en.wikipedia.org/wiki/Book_of_Genesis" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad;" title="Book of Genesis">Book of Genesis</a> and implying an animal nature</u>. [</b><span style="line-height: 19px;">The alleged 'implication' was lost on McCosh and the McCoshians, and it's "clear" only with the hindsight that] </span><span class="Apple-style-span" style="line-height: 19px;">Darwin chose not to make the link explicit in </span><i style="line-height: 19px;"><b>Origin</b></i><span class="Apple-style-span" style="line-height: 19px;">, and although he may have first thought of the idea in </span><b style="line-height: 19px;">1837</b><span class="Apple-style-span" style="line-height: 19px;">, he put off publishing it for a generation, [a time in which the "firestorm of controversy" was weathered well by our ID-forbears in the person of McCosh and fellow-thinkers, given that the alleged "clear ... implication" is really more a matter of our hindsight today than it was sound historiography on the part of Darwin's contemporary Christian accusers, mostly of the immutable-species "creationism" school of thawt. The more integral Christian thinkers refused to polemicize against Darwin on a false basis of what he didn't actually write and publish up until <b><i>The Descent</i></b> (1871).] </span></span> </blockquote>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;">[At the same time, it shoud be remarked that apparently Darwin was perhaps duplicitous. The case reminds me of Sigmund Freud's withholding his anti-Christianity polemic for so long into his career when he published his book <b><i>The Future of an Illusion</i></b> (1927), in which he purged the psychoanalytic movement of its large proportion of Christian adherents and analysts, certainly in English-speaking countries, giving them only the stark choice between Freudian atheism and Christ Jesus. Of course, these events were soon enuff overtaken by Holocaust days, which may have affected Freud's stance against his chief scapegoats the Christian psychoanalysts (having already purged them 10 years earlier), but the approach of <b>The Future of an Illusion</b> also arbitrarily discharged believing Jews from the ranks of psychoanalysis.</span><span class="Apple-style-span" style="line-height: 13px;"> Only atheist were welcome. Regrettably, <b>Herman Dooyeweerd</b> seems to have read only <b>The Future of an Illusion</b>, among</span></span> <span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 13px;">Freud's works, and not some of his other important works that attracted in the first place</span></span> <span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 13px;">those</span></span> <span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; line-height: 13px;">Christian and Judaic believers among the worldwide fraternity of psychoanalysts.</span></blockquote>
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Returning our focus again directly to the Wikipedist's text, the question scientifically is not when Darwin first thawt of the thesis of <b>The Descent</b> — but, having mulled it over a long time after publishing <b>The Origin</b> and himself experiencing the "firestorm of controversy" that enabled him to better test his further thawts -- when he did choose to finish and to publish <b>The Descent</b> (he was a shrewd strategist) -- and thereby establish at last his scientific precedence in proposing his second blockbuster idea (as no one else had yet done so) — Darwin "came into his kingdom." Now, biographically and psychologically, it may indeed be relevant at some time to mention when Darwin "first thawt" of the notions involved in <b>The Descent</b> before his conceptualizations for it were complete to his satisfaction, but this is not the obejective finished scientific publication and dissemination of the matter. — Owlb]</blockquote>
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[<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; line-height: 19px;">In <b><i>The Origin</i></b>,] 'A single line hinted at such a conclusion: "</span><i style="line-height: 19px;">light will be thrown on the origin of man and his history</i><span class="Apple-style-span" style="line-height: 19px;">". But the conclusion [says the Wikpedia text] was obvious to his contemporaries [however, not to the McCoshians who persisted in taking Darwin at face value in <b>The Origin</b>], and became the subtext if not the center of many debates over his theory (such as those between </span><a href="http://en.wikipedia.org/wiki/Thomas_Henry_Huxley" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; line-height: 19px; text-decoration: none;" title="Thomas Henry Huxley">T.H. Huxley</a><span class="Apple-style-span" style="line-height: 19px;"> and </span><a href="http://en.wikipedia.org/wiki/Richard_Owen" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; line-height: 19px; text-decoration: none;" title="Richard Owen">Richard Owen</a><span class="Apple-style-span" style="line-height: 19px;"> over the brains of apes). When writing </span><i style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/The_Variation_of_Animals_and_Plants_under_Domestication" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="The Variation of Animals and Plants under Domestication">The Variation of Animals and Plants under Domestication</a></i><span class="Apple-style-span" style="line-height: 19px;"> in 1866, Darwin intended to include a chapter [on] man in his theory, but the book became too big and he decided to write a separate "short essay" on ape ancestry, </span><a href="http://en.wikipedia.org/wiki/Sexual_selection" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad; line-height: 19px; text-decoration: none;" title="Sexual selection">sexual selection</a><span class="Apple-style-span" style="line-height: 19px;"> and human expression, which became </span><span style="line-height: 19px;"><b>The Descent of Man</b></span><span class="Apple-style-span" style="line-height: 19px;">. [In writing the work, Darwin coudn't confine himself to a "short essay," after all.] ...</span></blockquote>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;">Darwin's writing on the subject in </span><span class="Apple-style-span" style="line-height: 19px;"><i><b>The Descent of Man</b></i></span><span class="Apple-style-span" style="line-height: 19px;"> came twelve years after his work on </span><span class="Apple-style-span" style="line-height: 19px;"><i><b>Origin</b></i></span><span class="Apple-style-span" style="line-height: 19px;">, and was by no means the first work on human evolution. As such, the book is a response to various debates of Darwin's time far more wide-ranging than the questions he raised in </span><span class="Apple-style-span" style="line-height: 19px;"><i><b>Origin</b></i></span><span class="Apple-style-span" style="line-height: 19px;">. It is often erroneously assumed that the book was controversial because it was the first to outline the idea of human evolution and </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Common_descent" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Common descent">common descent</a></span><span class="Apple-style-span" style="line-height: 19px;">. Coming out so late into that particular debate, while <b><u>it was clearly Darwin's intent to weigh in on this question, his goal was to approach it through a specific theoretical lens (sexual selection)</u></b>, which other commentators at the period had <b>not discussed</b>, and <b style="background-color: yellow;">consider </b></span><b style="background-color: yellow;"><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Evolution_of_morality" style="background-attachment: initial; background-clip: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Evolution of morality">evolution of morality</a></span><span class="Apple-style-span" style="line-height: 19px;"> and </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Evolutionary_origin_of_religions" style="background-attachment: initial; background-clip: initial; background-image: none; background-origin: initial; color: #0645ad; text-decoration: none;" title="Evolutionary origin of religions">religion</a></span></b><span class="Apple-style-span" style="line-height: 19px;">. The <b>theory of sexual selection </b>was also needed to <span class="Apple-style-span" style="background-color: #cfe2f3;">counter the argument that beauty with no obvious utility, such as exotic birds' plumage, proved divine design</span>, which had been put strongly by [<a href="http://www.victorianweb.org/science/science_texts/argyll/5rl.htm" target="_blank">George Campbell</a>] the </span><span class="Apple-style-span" style="line-height: 19px;"><a class="mw-redirect" href="http://en.wikipedia.org/wiki/George_Douglas_Campbell,_8th_Duke_of_Argyll" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="George Douglas Campbell, 8th Duke of Argyll">Duke of Argyll</a></span><span class="Apple-style-span" style="line-height: 19px;"> (1837-1900) in his book </span><span class="Apple-style-span" style="line-height: 19px;"><i style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(data:image/png; background-origin: initial; background-position: 100% 50%; background-repeat: no-repeat no-repeat; color: #3366bb; padding-right: 13px; text-decoration: none;"><a class="external text" href="http://www.victorianweb.org/science/science_texts/argyll/5rl.htm" rel="nofollow" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(data:image/png; background-origin: initial; background-position: 100% 50%; background-repeat: no-repeat no-repeat; color: #3366bb; padding-right: 13px; text-decoration: none;">The Reign of Law</a> </i><span style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(data:image/png; background-origin: initial; background-position: 100% 50%; background-repeat: no-repeat no-repeat; padding-right: 13px; text-decoration: none;">(London: Strahan (5th edition 1868)</span><i style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(data:image/png; background-origin: initial; background-position: 100% 50%; background-repeat: no-repeat no-repeat; color: #3366bb; padding-right: 13px; text-decoration: none;"> </i></span></span></blockquote>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;">The debate over the book contributed to the campaign by </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Thomas_Henry_Huxley" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Thomas Henry Huxley">T.H. Huxley</a></span><span class="Apple-style-span" style="line-height: 19px;"> and his fellow members of the </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/X_Club" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="X Club">X Club</a></span><span class="Apple-style-span" style="line-height: 19px;"> to </span><u><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Secularity" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad;" title="Secularity">secularise</a></span><span class="Apple-style-span" style="line-height: 19px;"> science by promoting </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Naturalism_(philosophy)" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; color: #0645ad;" title="Naturalism (philosophy)">scientific naturalism</a></span></u><span class="Apple-style-span" style="line-height: 19px;"> [which for Princeton Seminary's Hodge was simply equivalent to atheism]. Within two decades there was widespread scientific agreement that evolution, with a branching pattern of common descent, had occurred, but scientists were slow to give natural selection the significance that Darwin thought appropriate. [What we don't get in all this is the presentday critique using modern analytic philosophy as a method, whereby leading Christian philosopher, Dr <b>Alvin Plantiga</b>, has surfaced the hidden presuppositions of Darwinism and kin, around the primary notions of naturalism and materialism. — Owlb]</span></span></blockquote>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 19px;">[However: ] Darwin objected to his ideas being used to justify military aggression and unethical business practices as he believed <b>morality was part of fitness in humans</b>, and he opposed </span><span class="Apple-style-span" style="line-height: 19px;"><a href="http://en.wikipedia.org/wiki/Polygenism" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Polygenism">polygenism</a></span><span class="Apple-style-span" style="line-height: 19px;">, the idea that human races were fundamentally distinct and did not share a recent common ancestry.</span><span class="Apple-style-span" style="line-height: 13px;"> [But, again, the question is not what Darwin thawt,</span></span> <span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 13px;">moralistically, about "fitness of humans" or "racism," but, instead, the question is Does Darwin's theory in <b>Descent</b> put us on the way to evaluating the ideas advanced, or is this</span></span> <span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 13px;">study in itself (for us Christians, at least) — again, aside from Darwin's own biography, his </span></span> <span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 13px;">own emotional life, his personal feelings, etc. — Is Darwinism scientifically in alignment</span></span> <span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; line-height: 13px;">with a less than Christian morality, one that many of us cannot identify as a morality at all? — Owlb]</span></blockquote>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; line-height: 19px;">— <a href="http://en.wikipedia.org/wiki/The_Descent_of_Man,_and_Selection_in_Relation_to_Sex" target="_blank">Wikipedia</a></span></blockquote>
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<span class="Apple-style-span" style="line-height: 19px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">"In 1874, Charles Hodge published <b><i>What is Darwinism?</i></b>, claiming that Darwinism was, in essence, atheism." [By 1874, McCosh's <b><i>The Divine Method of Government</i></b>, the historically dynamic version of ID that puts immutable-species ID to rest for many of us, this McCosh title had been out competing for readers already for 19 years and had been raced thru numerous editions on both sides of the Atlantic, winning an enthusiastic readership on both sides, and generating a public for itself, among whom many kept <i>au courant</i> with further developments regarding what we know today as <b>Intelligent Design</b>, then as now in contestation with evolutionist theory in its twists and turns and updates, and in its effloriation of its own inner problems and contradictions over time. Our ID tradition does not hold to the notion of immutable-species but to species-differentiation, species-birth, and species-extinction (however man-made and unjust such extinctions may be from the standpoint of a Christian morality in relation to species of fauna and flora, and it does so even in its distinctive version proferred by some students of the ideas of <b>Herman Dooyeweerd</b> (<b><i>New Critique of Theoretical Thought</i></b>, 1953-57). We deeply appreciate the article below by Casey Luskin, <i>précis</i> of an article in <b><i>The New Atlantis</i></b> by Dr</span></span></div>
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</span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; line-height: 19px;"><b><u>Austin Hughes, professor of evolutionary biology, University of South Carolina</u></b>. </span><span class="Apple-style-span" style="line-height: 19px;"></span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Hughes demonstrates a humility that still has the intellectual courage to question the mainstream of evolutionist literature, and he deeply engages the <b>philosophical problem of the limits of science</b> and <b>the critique of scientism</b>, about which the ID movement has recently alerted us in the work of <b>C.S.Lewis</b>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">In closing this backgrounder, I shoud mention how deeply impressed I was with the argument regarding fine-tuning of the created universe (as I read Luskin on Dr Hughes' line of thawt regarding this concern), and especially our planet in the solar system, an apparent fine-tuning that offers habitation and sustenance to the human species among all the others. I also must mention also that I paused to read George Campbell (Duke of Argyll)'s fascinating challenge directly to Darwin in regard to his doctrine of Natural Selection as the only explanation for species-change. <b>The Reign of Law</b> (London, 1867) by Campbell / Argyll, chapter 5 "Creation by Law" (which I read in full online) presents the dazzingly heterodox view today that Purpose is a condition ("law" or law-like condition-for) underlying even Natural Selection but not at all limited to it, indeed one Purpose of the creation law-for is the emergence of beauty in creatures. The Creation wants to create beauty. I found this and the entire work on <a href="http://www.victorianweb.org/science/science_texts/argyll/5rl.htm" target="_blank">The Victorian Web: literature, history, and culture in the age of Victoria</a>. It's best to acquaint oneself with <b>D H Th Vollenhoven</b>'s method of tracking the plethora of proposals in defining and charting sets of alternative solutions to each problem at stake in the issues that swirl around McCosh and Darwin, the counter proposals, the attempted hybriding of proposals, and the illumination of the time-frames involved for the effective history of the philosophy of biology with the shifts from one time-frame to another. This Vollenhoven called his <a href="http://www.allofliferedeemed.co.uk/Wolters/AMWVollCPHM.pdf" target="_blank">Consequent Problem-Historical Method</a> (Dr Albert Wolters)</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">— Owlb </span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.evolutionnews.org/2012/12/evolutionary_bi067491.html" target="_blank"><b>Evolution News & Views</b></a> (Dec20,2k12) based on <b>The New Atlantis</b> (Fall 2012)</span><br />
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<span class="Apple-style-span" style="font-size: x-large;">Evolutionary biologist, Austin Hughes, questions the hypothesis of cosmic fine-tuning, and even more largely finds insurmountable problems with Scientism</span></h2>
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<a class="fn url" href="http://www.discovery.org/p/188" style="border: 0px; color: #e28d1c; margin: 0px; outline: 0px; padding: 0px;">Casey Luskin</a> <abbr class="date" style="border: 0px; color: #a6a6a6; display: inline; font-size: 0.9em; font-style: normal; font-weight: 100; margin: 0px; outline: 0px; padding: 0px;" title="2012-12-14T05:09:02-08:00">December 14, 2012 5:09 AM | <a href="http://www.evolutionnews.org/2012/12/evolutionary_bi067491.html" style="border: 0px; color: #e28d1c; margin: 0px; outline: 0px; padding: 0px;">Permalink</a></abbr><iframe allowtransparency="true" frameborder="0" scrolling="no" src="http://www.facebook.com/plugins/like.php?href=http://www.evolutionnews.org/2012/12/evolutionary_bi067491.html&layout=button_count&show_faces=true&width=300&action=like&font=trebuchet+ms&colorscheme=light&height=21" style="border: none; display: inline; height: 21px; margin: 0px; outline: 0px; overflow: hidden; padding: 0px 0px 0px 20px; vertical-align: bottom; width: 100px;"></iframe></span></h3>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">In <i style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The New Atlantis</i>, University of South Carolina evolutionary biologist Austin Hughes has a great article titled "<a href="http://www.thenewatlantis.com/docLib/20121116_TNA37Hughes.pdf" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #6883db; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The Folly of Scientism</a>." He argues that scientism (the belief that "sciences are the only valid way of seeking knowledge in any field") is flawed because "the reach of scientism exceeds its grasp." While I have no reason to think that Hughes himself is a proponent of intelligent design, he makes some very good points in his paper, including highly perceptive comments about cosmic fine-tuning and a designed universe:</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">[T]here has arisen a curious consilience between the findings of modern cosmology and some traditional understandings of the creation of the universe. For example, theists have noted that the model known as the Big Bang has a certain consistency with the Judeo-Christian notion of creation <i style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">ex nihilo*</i>, a consistency not seen in other cosmologies that postulated an eternally existent universe. (In fact, when the astronomer-priest Georges Lemaître first postulated the theory, he was met with such skepticism by proponents of an eternal universe that the name "<b>Big Bang</b>" was coined by his opponents -- as a term of ridicule.) Likewise, many cosmologists have articulated various forms of what is known as the "<b>anthropic principle</b>" -- that is, the observation that the basic laws of the universe seem to be "fine-tuned" in such a way as to be favorable to life, including human life.</span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">(Austin L. Hughes, "<a href="http://www.thenewatlantis.com/docLib/20121116_TNA37Hughes.pdf" style="border: 0px; color: #6883db; margin: 0px; outline: 0px; padding: 0px;">The Folly of Scientism</a>," <i style="border: 0px; margin: 0px; outline: 0px; padding: 0px;">The New Atlantis</i> (Fall, 2012):32-50.)</span></div>
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[*Actually, the notion of <i>creatio ex nihilo</i> is not Christian in a full-blown way (it is subchristian), as it necessarily diminishes the fully Christian Trinitarian notion of creation from the perichoretic inter-personal love and action of the Trinity (co-inherence); this is obviously not <i>ex nihilo</i>, altho secularity-based biologists can be forgiven for not having clarity on this point, as most Christians are not clear on this either. The main notion I get from <b>Judaic thinking</b> is that of the love of God required in sacrificing some of His space to "make room for the creation," so that creation coud be(come) itself in distinction from the Creator, but not independent of our Divine Creator. This is an argument from love also, more based on the Shema than on the inter-testamentary proto-Trinitarian thawt of the Sages (Ephraim Urbach). Nevertheless, Dr Austin Hughes' chief point is well taken: neither Christians nor Judaics believe in the contrary notion birthed by secularistic Humanism of the (uncaused?) Big Bang theory and the more-nuanced teleologically Fine-Tuned Argument which a few brave secularists inch toward. The most complete Trinitarian reformational idea of Creation — as in the thawt of Dr <b>Jeremy Ive</b> (of the emerging and still "embryonic" South East England School of Christian Studies — SEESOCS) finds its share of opponents among secularistic Christians and many secularistic Jews in the relevant disciplines. But we have many debates among ourselves as well. — Owlb]</div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;">Hughes goes on to note that a proliferation of </span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; line-height: 1.5em;"><b>multiverse hypotheses</b></span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;"> try to </span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; line-height: 1.5em;"><b>explain this fine-tuning</b></span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;">, but he doesn't find that approach satisfying: "Though these arguments may do some work in evading the conclusion that </span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; line-height: 1.5em;"><b>our universe is fine-tuned with us in mind</b></span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;">, they cannot sidestep, or even address, the </span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; line-height: 1.5em;"><b>fundamental metaphysical questions</b></span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;"> raised by the </span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; line-height: 1.5em;"><b>fact that something</b></span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;"> -- whether one or many universes -- </span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; line-height: 1.5em;"><b>exists rather than nothing</b></span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;">."</span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Again, Hughes is an evolutionary biologist -- who endorses <b>material accounts of evolution</b>. Let's not forget that. This makes it quite compelling that he later <u>critiques</u> those who tell <u>evolutionary just-so stories to explain how certain traits arose</u>:</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">These invocations of evolution also highlight another common misuse of evolutionary ideas: namely, the idea that some trait must have evolved merely because we can imagine a scenario under which possession of that trait would have been advantageous to <b>fitness</b>. Unfortunately <b>biologists</b> as well as <b>philosophers</b> have all too often been guilty of this sort of <b>invalid inference</b>. Such forays into evolutionary explanation amount ultimately to <u>storytelling rather than to hypothesis-testing in the scientific sense</u>. For a complete evolutionary account of a phenomenon, it is not enough to construct a story about how the trait might have evolved in response to <b>a given selection pressure</b>; rather, <u>one must provide some sort of evidence that it really did so evolve</u>. This is a very tall order, especially when we are dealing with <b>human mental or behavioral traits</b>, <u>the genetic basis of which we are far from understanding.</u></span></blockquote>
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;">And what is one of those traits for which he thinks <u>evolutionary biology lacks a strong explanation</u>? The </span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; line-height: 1.5em;"><b>human intellect:</b></span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The fact that any species, including ours, has traits that might confer no obvious fitness benefit is perfectly consistent with what we know of evolution. Natural selection can explain much about why species are the way they are, <b style="border: 0px; margin: 0px; outline: 0px; padding: 0px;">but it does not necessarily offer a specific explanation for human intellectual powers, much less any sort of basis for confidence in the reliability of science</b>. (emphasis added by Dr Hughes)</span></blockquote>
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;">Hughes is also critical of those who try to define science as being limited to what has already been published. In a striking comment, </span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; line-height: 1.5em;"><b>he takes issue with precise definitions of science</b></span><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;">:</span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-weight: normal;">By this criterion, we would differentiate good science from bad science simply by asking which proposals agencies like the National Science Foundation deem worthy of funding, or which papers peer-review committees deem worthy of publication.</span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The problems with this definition of science are myriad. First, it is essentially circular: science simply is what scientists do. <span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Second, <b>the high confidence in funding and peer-review panels</b><span class="Apple-style-span" style="font-weight: normal;"> should seem misplaced to anyone who has served on these panels and witnessed the extent to which preconceived notions, personal vendettas, and the like can torpedo even the best proposals. </span></span>Moreover, simplistically defining science by its institutions is complicated by the ample history of scientific institutions that have been notoriously unreliable. Consider the decades during which Soviet biology was dominated by the ideologically motivated theories of the geneticist Trofim Lysenko, who rejected Mendelian genetics as inconsistent with Marxism and insisted that acquired characteristics could be inherited. An observer who distinguishes good science from bad science "by reference to institutional factors" alone would have difficulty seeing the difference between the unproductive and corrupt genetics in the Soviet Union and the fruitful research of Watson and Crick in 1950s Cambridge. Can we be certain that there are not sub-disciplines of science in which even today most scientists accept without question theories that will in the future be shown to be as preposterous as Lysenkoism? Many working scientists can surely think of at least one candidate -- that is, a theory widely accepted in their field that is almost certainly false, even preposterous. (emphasis added by Dr Hughes)</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;">Indeed, Hughes isn't sure that science should always be trusted to regulate itself. While he makes it very clear he doesn't believe that evolutionary biology provides any rational basis for eugenics, he says we shouldn't be quick to forget historical connections between the two:</span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">When<b> evolutionary psychology</b> emerged, <u>its practitioners were generally quick to repudiate Social Darwinism and eugenics</u>, labeling them as "<b>misuses" of evolutionary ideas</b>. It is true that both were based on incoherent reasoning that is inconsistent with the basic concepts of biological evolution; but it is also worth remembering that some very important figures in the history of evolutionary biology did not see these inconsistencies, being <b>blinded, it seems, by their social and ideological prejudices</b>. The history of these ideas is another cautionary tale of the fallibility of institutional science when it comes to getting even its own theories straight.</span></blockquote>
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;">Hughes concludes by taking direct aim at scientism:</span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Advocates of scientism today claim the sole mantle of rationality, <b>frequently equating science with reason[ing] itself</b>. [There is no such thing as Reason itself (with a capital "R" in Evan Runner's famous dictum.) Yet it seems the very antithesis of reason[ing well] to insist that science can do what it cannot, or even that it has done what it demonstrably has not. As a scientist, I would never deny that scientific discoveries can have important implications for metaphysics, epistemology, and ethics, and that everyone interested in these topics needs to be scientifically literate. But the claim that science and science alone can answer longstanding questions in these fields gives rise to countless problems.</span></blockquote>
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-style: normal; font-weight: normal; line-height: 1.5em;">Hughes is a highly respected evolutionary biologist, an important researcher who has broken ground in his field. That, of course, makes his essay all the more striking.</span><br />
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Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-36129602071129123792012-12-19T01:40:00.001-08:002012-12-19T01:44:52.706-08:00Philosophy of Culture debated by Terry Eagleton and Roger ScrutonIn one corner, for the Leftists, and in the other, for the Liberal Arts as the chief instrument of conserving and progressing, Roger Scruton.<br />
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— Owlb<br />
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Hat Tip to Steve Bishop, <a href="http://www.youtube.com/watch?v=qOdMBDOj4ec" target="_blank">an accidental blog</a> (December 19,2k12)<br />
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<iframe allowfullscreen="allowfullscreen" frameborder="0" height="315" src="http://www.youtube.com/embed/qOdMBDOj4ec" width="560"></iframe>Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-494480002944627902012-12-15T00:22:00.000-08:002012-12-20T06:11:06.414-08:00Books: Culture: Tim Keller's mind-stretching list for adventuresome Christians<br />
Pastor Tim Keller (NYC Redeemer Presbyterian Church - PCA) surprised a lot of us with the scope of his shortlist of reading on culture. I've written none of the reviews below, they're all commercially produced by Amazon, the book sellers.<br />
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<b><span class="Apple-style-span" style="font-size: small;">Center for Faith and Work, Redeemer Presbyterian NYC</span></b></div>
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<a href="http://www.faithandwork.org/culturereadinglist">Education - Tim Keller's Recommended Reading List on Culture - Center for Faith and Work - Redeemer Presbyterian Church</a></div>
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<a href="http://www.amazon.com/gp/product/0062074245/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0062074245&linkCode=as2&tag=cefofawo-20"><span class="Apple-style-span" style="font-size: small;">A Brief History of Thought: A Philosophical Guide to Living: Luc Ferry: 9780062074249: Amazon.com: Books</span></a></div>
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<span class="Apple-style-span" style="font-size: small;"><span style="color: #666666;">Release Date: </span><b>December 27, 2011</b></span></div>
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<span class="Apple-style-span" style="font-size: small;">Eight months on the bestseller lists in France!</span></div>
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<span class="Apple-style-span" style="font-size: small;">From the timeless wisdom of the ancient Greeks to Christianity, the Enlightenment, existentialism, and postmodernism, Luc Ferry’s instant classic brilliantly and accessibly explains the enduring teachings of philosophy—including its profound relevance to modern daily life and its essential role in achieving happiness and living a meaningful life. This lively journey through the great thinkers will enlighten every reader, young and old.</span></div>
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<a href="http://www.amazon.com/gp/product/0674050878/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0674050878&linkCode=as2&tag=cefofawo-20"><span class="Apple-style-span" style="font-size: small;">Amazon.com: The Disenchantment of Secular Discourse (9780674050877): Steven D. Smith: Books</span></a></div>
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<span class="Apple-style-span" style="font-size: small;">Publication Date: <span style="color: black;"><b>June 1, 2010</b></span></span></div>
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<span class="Apple-style-span" style="font-size: small;">Prominent observers complain that public discourse in America is shallow and unedifying. This debased condition is often attributed to, among other things, the resurgence of religion in public life. Steven Smith argues that this diagnosis has the matter backwards: it is not primarily religion but rather the strictures of secular rationalism that have drained our modern discourse of force and authenticity.</span></div>
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<span class="Apple-style-span" style="font-size: small;">Thus, Rawlsian “public reason” filters appeals to religion or other “comprehensive doctrines” out of public deliberation. But these restrictions have the effect of excluding our deepest normative commitments, virtually assuring that the discourse will be shallow. Furthermore, because we cannot defend our normative positions without resorting to convictions that secular discourse deems inadmissible, we are frequently forced to smuggle in those convictions under the guise of benign notions such as freedom or equality.</span></div>
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<span class="Apple-style-span" style="font-size: small;">Smith suggests that this sort of smuggling is pervasive in modern secular discourse. He shows this by considering a series of controversial, contemporary issues, including the Supreme Court’s assisted-suicide decisions, the “harm principle,” separation of church and state, and freedom of conscience. He concludes by suggesting that it is possible and desirable to free public discourse of the constraints associated with secularism and “public reason.”</span></div>
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<a href="http://www.amazon.com/gp/product/0307377903/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0307377903&linkCode=as2&tag=cefofawo-20"><span class="Apple-style-span" style="font-size: small;">The Righteous Mind: Why Good People Are Divided by Politics and Religion: Jonathan Haidt: 9780307377906: Amazon.com: Books</span></a></div>
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<span class="Apple-style-span" style="font-size: small;">Release Date: <span style="color: black;"><b>March 13, 2012</b> </span>| ISBN-10:<span style="color: black;"><b> 0307377903 </b></span>| ISBN-13:<span style="color: black;"><b> 978-0307377906</b> </span>| Edition: <span style="color: black;"><b>1</b></span></span></div>
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<span class="Apple-style-span" style="font-size: small;">Why can’t our political leaders work together as threats loom and problems mount? Why do people so readily assume the worst about the motives of their fellow citizens? In <i>The Righteous Mind, </i>social psychologist Jonathan Haidt explores the origins of our divisions and points the way forward to mutual understanding. <span style="font: 10.0px 'Lucida Grande';"><br />
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</span>His starting point is moral intuition—the nearly instantaneous perceptions we all have about other people and the things they do. These intuitions feel like self-evident truths, making us righteously certain that those who see things differently are wrong. Haidt shows us how these intuitions differ across cultures, including the cultures of the political left and right. He blends his own research findings with those of anthropologists, historians, and other psychologists to draw a map of the moral domain, and he explains why conservatives can navigate that map more skillfully than can liberals. He then examines the origins of morality, overturning the view that evolution made us fundamentally selfish creatures. But rather than arguing that we are innately altruistic, he makes a more subtle claim—that we are fundamentally <i>groupish. </i>It is our groupishness, he explains, that leads to our greatest joys, our religious divisions, and our political affiliations. In a stunning final chapter on ideology and civility, Haidt shows what each side is right about, and why we need the insights of liberals, conservatives, and libertarians to flourish as a nation.</span></div>
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<a href="http://www.amazon.com/gp/product/0674003837/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0674003837&linkCode=as2&tag=cefofawo-20"><span class="Apple-style-span" style="font-size: small;">The Real American Dream: A Meditation on Hope: Andrew Delbanco: 9780674003835: Amazon.com: Books</span></a></div>
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<span class="Apple-style-span" style="font-size: small;"><span style="color: #666666;">Publication Date: </span><b>September 1, 2000</b> <span style="color: #666666;">| ISBN-10:</span><b> 0674003837 </b><span style="color: #666666;">| ISBN-13:</span><b> 978-0674003835</b></span></div>
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<span class="Apple-style-span" style="font-size: small;">Since we discovered that, in Tocqueville's words, "the incomplete joys of this world will never satisfy the heart," how have we Americans made do? In <i>The Real American Dream</i> one of the nation's premier literary scholars searches out the symbols and stories by which Americans have reached for something beyond worldly desire. A spiritual history ranging from the first English settlements to the present day, the book is also a lively, deeply learned meditation on hope.</span></div>
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<span class="Apple-style-span" style="font-size: small;">Andrew Delbanco tells of the stringent God of Protestant Christianity, who exerted immense force over the language, institutions, and customs of the culture for nearly 200 years. He describes the falling away of this God and the rise of the idea of a sacred nation-state. And, finally, he speaks of our own moment, when symbols of nationalism are in decline, leaving us with nothing to satisfy the longing for transcendence once sustained by God and nation.</span></div>
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<span class="Apple-style-span" style="font-size: small;">From the Christian story that expressed the earliest Puritan yearnings to New Age spirituality, apocalyptic environmentalism, and the multicultural search for ancestral roots that divert our own, <i>The Real American Dream</i> evokes the tidal rhythm of American history. It shows how Americans have organized their days and ordered their lives--and ultimately created a culture--to make sense of the pain, desire, pleasure, and fear that are the stuff of human experience. In a time of cultural crisis, when the old stories seem to be faltering, this book offers a lesson in the painstaking remaking of the American dream.</span></div>
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<a href="http://www.amazon.com/gp/product/0374270937/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0374270937&linkCode=as2&tag=cefofawo-20"><span class="Apple-style-span" style="font-size: small;">Straw Dogs: Thoughts on Humans and Other Animals: John Gray: 9780374270933: Amazon.com: Books</span></a></div>
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<span class="Apple-style-span" style="font-size: small;"><span style="color: #666666;">Release Date: </span><b>October 16, 2007</b> <span style="color: #666666;">| ISBN-10:</span><b> 0374270937 </b><span style="color: #666666;">| ISBN-13:</span><b> 978-0374270933</b> <span style="color: #666666;">| Edition: </span><b>1st</b></span></div>
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<span class="Apple-style-span" style="font-size: small;">The British bestseller <i>Straw Dogs </i>is an exciting, radical work of philosophy, which sets out to challenge our most cherished assumptions about what it means to be human. From Plato to Christianity, from the Enlightenment to Nietzsche and Marx, the Western tradition has been based on arrogant and erroneous beliefs about human beings and their place in the world. Philosophies such as liberalism and Marxism think of humankind as a species whose destiny is to transcend natural limits and conquer the Earth. John Gray argues that this belief in human difference is a dangerous illusion and explores how the world and human life look once humanism has been finally abandoned. The result is an exhilarating, sometimes disturbing book that leads the reader to question our deepest-held beliefs. Will Self, in the <i>New Statesman</i>, called <i>Straw Dogs </i>his book of the year: "I read it once, I read it twice and took notes . . . I thought it that good." "Nothing will get you thinking as much as this brilliant book" (<i>Sunday Telegraph</i>).</span></div>
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<a href="http://www.amazon.com/gp/product/0802804268/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0802804268&linkCode=as2&tag=cefofawo-20"><span class="Apple-style-span" style="font-size: small;">The Gospel in a Pluralist Society: Lesslie Newbigin: 9780802804266: Amazon.com: Books</span></a></div>
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<span class="Apple-style-span" style="font-size: small;">Publication Date: <span style="color: black;"><b>October 30, 1989</b></span></span></div>
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<span class="Apple-style-span" style="font-size: small;">How does the gospel relate to a pluralist society? What is the Christian message in a society marked by religious pluralism, ethnic diversity, and cultural relativism? Should Christians encountering today's pluralist society concentrate on evangelism or on dialogue? How does the prevailing climate of opinion affect, perhaps infect, Christians' faith?</span></div>
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<span class="Apple-style-span" style="font-size: small;">These kinds of questions are addressed in this noteworthy book by Lesslie Newbigin. A highly respected Christian leader and ecumenical figure, Newbigin provides a brilliant analysis of contemporary (secular, humanist, pluralist) culture and suggests how Christians can more confidently affirm their faith in such a context.</span></div>
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<span class="Apple-style-span" style="font-size: small;">While drawing from scholars such as Michael Polanyi, Alasdair MacIntyre, Hendrikus Berkhof, Walter Wink, and Robert Wuthnow, <i>The Gospel in a Pluralist Society</i> is suited not only to an academic readership. This heartfelt work by a missionary pastor and preacher also offers to Christian leaders and laypeople some thoughtful, helpful, and provocative reflections.</span></div>
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<a href="http://www.amazon.com/gp/product/0691146306/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0691146306&linkCode=as2&tag=cefofawo-20"><span class="Apple-style-span" style="font-size: small;">Justice: Rights and Wrongs: Nicholas Wolterstorff: 9780691146300: Amazon.com: Books</span></a></div>
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<span class="Apple-style-span" style="font-size: small;">Publication Date: <span style="color: black;"><b>April 12, 2010</b></span></span></div>
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<span class="Apple-style-span" style="font-size: small;">Wide-ranging and ambitious, <i>Justice</i> combines moral philosophy and Christian ethics to develop an important theory of rights and of justice as grounded in rights. Nicholas Wolterstorff discusses what it is to have a right, and he locates rights in the respect due the worth of the rights-holder. After contending that socially-conferred rights require the existence of natural rights, he argues that no secular account of natural human rights is successful; he offers instead a theistic account.</span></div>
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<span class="Apple-style-span" style="font-size: small;">Wolterstorff prefaces his systematic account of justice as grounded in rights with an exploration of the common claim that rights-talk is inherently individualistic and possessive. He demonstrates that the idea of natural rights originated neither in the Enlightenment nor in the individualistic philosophy of the late Middle Ages, but was already employed by the canon lawyers of the twelfth century. He traces our intuitions about rights and justice back even further, to Hebrew and Christian scriptures. After extensively discussing justice in the Old Testament and the New, he goes on to show why ancient Greek and Roman philosophy could not serve as a framework for a theory of rights.</span></div>
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<span class="Apple-style-span" style="font-size: small;">Connecting rights and wrongs to God's relationship with humankind, <i>Justice</i> not only offers a rich and compelling philosophical account of justice, but also makes an important contribution to overcoming the present-day divide between religious discourse and human rights.</span></div>
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<a href="http://www.amazon.com/gp/product/0374532508/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0374532508&linkCode=as2&tag=cefofawo-20"><span class="Apple-style-span" style="font-size: small;">Justice: What's the Right Thing to Do?: Michael J. Sandel: 9780374532505: Amazon.com: Books</span></a></div>
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<span class="Apple-style-span" style="font-size: small;"><span style="color: #666666;">Release Date: </span><b>August 17, 2010</b></span></div>
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<span class="Apple-style-span" style="font-size: small;">“For Michael Sandel, justice is not a spectator sport,” <i>The Nation</i>’s reviewer of <i>Justice </i>remarked. In his acclaimed book—based on his legendary Harvard course—Sandel offers a rare education in thinking through the complicated issues and controversies we face in public life today. It has emerged as a most lucid and engaging guide for those who yearn for a more robust and thoughtful public discourse. “In terms we can all understand,” wrote Jonathan Rauch in <i>The New York Times</i>, <i>Justice </i>“confronts us with the concepts that lurk . . . beneath our conflicts.”</span></div>
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<span class="Apple-style-span" style="font-size: small;">Affirmative action, same-sex marriage, physician-assisted suicide, abortion, national service, the moral limits of markets—Sandel relates the big questions of political philosophy to the most vexing issues of the day, and shows how a surer grasp of philosophy can help us make sense of politics, morality, and our own convictions as well.</span></div>
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<span class="Apple-style-span" style="font-size: small;"><i>Justice </i>is lively, thought-provoking, and wise—an essential new addition to the small shelf of books that speak convincingly to the hard questions of our civic life.</span></div>
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<a href="http://www.amazon.com/gp/product/0687002826/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0687002826&linkCode=as2&tag=cefofawo-20"><span class="Apple-style-span" style="font-size: small;">Exclusion & Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation: Miroslav Volf: 9780687002825: Amazon.com: Books</span></a></div>
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<span class="Apple-style-span" style="font-size: small;">Publication Date: <span style="color: black;"><b>December 1996</b></span></span></div>
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<span class="Apple-style-span" style="font-size: small;">Life at the end of the twentieth century presents us with a disturbing reality. Otherness, the simple fact of being different in some way, has come to be defined as in and of itself evil. Miroslav Volf contends that if the healing word of the gospel is to be heard today, Christian theology must find ways of speaking that address the hatred of the other. Reaching back to the New Testament metaphor of salvation as reconciliation, Volf proposes the idea of embrace as a theological response to the problem of exclusion.</span></div>
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<span class="Apple-style-span" style="font-size: small;">Increasingly we see that exclusion has become the primary sin, skewing our perceptions of reality and causing us to react out of fear and anger to all those who are not within our (ever-narrowing) circle. In light of this, Christians must learn that salvation comes, not only as we are reconciled to God, and not only as we "learn to live with one another," but as we take the dangerous and costly step of opening ourselves to the other, of enfolding him or her in the same embrace with which we have been enfolded by God.</span></div>
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<span class="Apple-style-span" style="font-size: small;">Is there any hope of embracing our enemies? Of opening the door to reconciliation? Miroslav Volf, a Yale University theologian, has won the 2002 Louisville Grawemeyer Award in Religion for his book, <i>Exclusion & Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation</i> (Abingdon, 1996). Volf argues that “exclusion” of people who are alien or different is among the most intractable problems in the world today. He writes, “It may not be too much to claim that the future of our world will depend on how we deal with identity and difference. The issue is urgent. The ghettos and battlefields throughout the world—in the living rooms, in inner cities, or on the mountain ranges—testify indisputably to its importance.” A Croatian by birth, Volf takes as a starting point for his analysis the recent civil war and “ethnic cleansing” in the former Yugoslavia, but he readily finds other examples of cultural, ethnic, and racial conflict to illustrate his points. And, since September 11, one can scarcely help but plug the new world players into his incisive descriptions of the dynamics of interethnic and international strife.</span></div>
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<span class="Apple-style-span" style="font-size: small;">Exclusion happens, Volf argues, wherever impenetrable barriers are set up that prevent a creative encounter with the other. It is easy to assume that “exclusion” is the problem or practice of “barbarians” who live “over there,” but Volf persuades us that exclusion is all too often our practice “here” as well. Modern western societies, including American society, typically recite their histories as “narratives of inclusion,” and Volf celebrates the truth in these narratives. But he points out that these narratives conveniently omit certain groups who “disturb the integrity of their ‘happy ending’ plots.” Therefore such narratives of inclusion invite “long and gruesome” counter-narratives of exclusion—the brutal histories of slavery and of the decimation of Native American populations come readily to mind, but more current examples could also be found.</span></div>
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<span class="Apple-style-span" style="font-size: small;">Most proposed solutions to the problem of exclusion have focused on social arrangements—what kind of society ought we to create in order to accommodate individual or communal difference? Volf focuses, rather, on “what kind of selves we need to be in order to live in harmony with others.” In addressing the topic, Volf stresses the social implications of divine self-giving. The Christian scriptures attest that God does not abandon the godless to their evil, but gives of Godself to bring them into communion. We are called to do likewise—“whoever our enemies and whoever we may be.” The divine mandate to embrace as God has embraced is summarized in Paul’s injunction to the Romans: “Welcome one another, therefore, just as Christ has welcomed you” (Romans 15:7).</span></div>
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<span class="Apple-style-span" style="font-size: small;">Susan R. Garrett, Coordinator of the Religion Award, said that the Grawemeyer selection committee praised Volf’s book on many counts. These included its profound interpretation of certain pivotal passages of Scripture and its brilliant engagement with contemporary theology, philosophy, critical theory, and feminist theory. “Volf’s focus is not on social strategies or programs but, rather, on showing us new ways to understand ourselves and our relation to our enemies. He helps us to imagine new possibilities for living against violence, injustice, and deception.” Garrett added that, although addressed primarily to Christians, Volf's theological statement opens itself to religious pluralism by upholding the importance of different religious and cultural traditions for the formation of personal and group identity. The call to “embrace the other” is never a call to remake the other into one’s own image. Volf—who had just delivered a lecture on the topic of Exclusion and Embrace at a prayer breakfast for the United Nations when the first hijacked plane hit the World Trade Center—will present a lecture and receive his award in Louisville during the first week of April, 2002.</span></div>
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<span class="Apple-style-span" style="font-size: small;">The annual Religion Award, which includes a cash prize of $200,000, is given jointly by Louisville Presbyterian Theological Seminary and the University of Louisville to the authors or originators of creative works that contribute significantly to an understanding of “the relationship between human beings and the divine, and ways in which this relationship may inspire or empower human beings to attain wholeness, integrity, or meaning, either individually or in community.” The Grawemeyer awards—given also by the University of Louisville in the fields of musical composition, education, psychology, and world order—honor the virtue of accessibility: works chosen for the awards must be comprehensible to thinking persons who are not specialists in the various fields.</span><br />
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<span class="Apple-style-span" style="font-size: small;">I've thrown a further title into the mix, because it appeared on Amazon's "readers of this book also bought" ...</span><br />
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<a href="http://www.amazon.com/The-Little-Book-Atheist-Spirituality/dp/0143114433/ref=pd_rhf_cr_s_cp_2">The Little Book of Atheist Spirituality: Andre Comte-Sponville, Nancy Huston: 9780143114437: Amazon.com: Books</a></div>
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<span style="color: #666666;">Release Date: </span><b>September 30, 2008</b></div>
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The perfect antidote to the fiery rhetoric that dominates our current national debate over religion, <i>The Little Book of Atheist Spirituality</i> is the ideal companion to such bestsellers as <i>The God Delusion</i> and <i>God Is Not Great</i>. I n this inspiring book, bestselling author and philosopher André Comte-Sponville offers a new perspective on the question of God?s existence, acknowledging the good that has come of religion while advocating tolerance from both believers and non-believers. Through clear, concise, and often humorous prose, Comte-Sponville offers a convincing appeal for a new form of spiritual life?one that at its heart celebrates the human need to connect to one another and the universe.</div>
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Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-2995377712169243222012-12-13T17:39:00.002-08:002012-12-20T06:22:40.936-08:00Academics: Darwin's problem is partly with religion and partly with himselfHere's some propaganda (the video) and a wry, measured response to it by an Intelligent Design news-source. The problem is that Dawkins is so anti-scientifically selective in his choice of evidentiary samples that he's enclosed himself in an impenetrable circuitous argument. There's no helping him thru dialogue to get to a more balanced view, so that he himself can become more balanced. There's a lot of horror in the world, but using it as a monolithic arguement for the disparate realties that are out there and thru-out human history is hardly smart or fair.<br />
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— Owlb<br />
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<b><a href="http://www.evolutionnews.org/2012/12/why_dawkins_is_067291.html" target="_blank">Evolution News and View</a></b> (Dec13,2k12)<br />
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Why Richard Dawkins Is Angry</h2>
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<a class="fn url" href="http://www.discovery.org/p/209" style="border: 0px; color: #e28d1c; margin: 0px; outline: 0px; padding: 0px;">David Klinghoffer</a> <abbr class="date" style="border: 0px; color: #a6a6a6; display: inline; font-size: 0.9em; font-style: normal; font-weight: 100; margin: 0px; outline: 0px; padding: 0px;" title="2012-12-10T13:55:13-08:00">December 10, 2012 1:55 PM | <a href="http://www.evolutionnews.org/2012/12/why_dawkins_is_067291.html" style="border: 0px; color: #e28d1c; margin: 0px; outline: 0px; padding: 0px;">Permalink</a></abbr><iframe allowtransparency="true" frameborder="0" scrolling="no" src="http://www.facebook.com/plugins/like.php?href=http://www.evolutionnews.org/2012/12/why_dawkins_is_067291.html&layout=button_count&show_faces=true&width=300&action=like&font=trebuchet+ms&colorscheme=light&height=21" style="border: none; display: inline; height: 21px; margin: 0px; outline: 0px; overflow: hidden; padding: 0px 0px 0px 20px; vertical-align: bottom; width: 100px;"></iframe></span></h3>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">I find this very telling. In a brief video that's making the rounds, currently highlighted at <a href="http://whyevolutionistrue.wordpress.com/2012/12/10/there-is-no-virtue-in-faith-dawkins-on-why-religion-is-bad/" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #6883db; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Why Evolution Is True</a>, Richard Dawkins explains why he's angry with religion. First, rather than allow untrammeled investigation and "questioning" about the universe, faith imposes dogmatic interpretations, saying simply "This is how it is." Yeah, yeah. Yet when we find, let's say, a teacher talking about how "disturbing" he finds it that students "question" the "irrefutable evidence" he lays before them, would you guess that teacher is a theist or a Darwinist?</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Check out this article from <a href="http://www.latimes.com/news/local/la-me-1209-lopez-christian-20121207,0,1493552.column" style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #6883db; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><em style="border: 0px; margin: 0px; outline: 0px; padding: 0px;">LA Times</em> columnist Steve Lopez</a>. It's an admiring profile of a biology teacher in a Los Angeles public high school who complains that some of his Christian students doubt what he tells them about evolution:</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">[W]hether the students are being influenced at home, in church or through Christian Club connections, Phillips finds it disturbing to see them turn in class reports in which they question irrefutable evidence that Darwin had it right.</span></blockquote>
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Don't these students realize that "This is how it is"?</span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Second, Dawkins says, "faith unsupported by evidence is a lethal weapon." To back up this charge the video editor splices together a variety of visual images. Of those images intended to cast Christianity in a bad light, the visuals fall into three categories. There are scenes of children praying -- which can't be assumed to be a negative thing unless you've already accepted Dawkins's message. There are pictures evoking events that happened centuries ago -- the Crusades, the Inquisition. And there are pictures of members of the Westboro Baptist Church, protesting with their obscene signs.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Yes, the entire case against the contemporary Christian religion, a faith of 2 billion self-described believers worldwide, is allowed to rest on the actions of a single tiny group of nuts, reviled by everyone else in their faith if they are known at all and <a href="http://en.wikipedia.org/wiki/Westboro_Baptist_Church" style="border: 0px; color: #6883db; margin: 0px; outline: 0px; padding: 0px;">comprising just 40 members in total</a>. This is the kind of evidence that Dawkins thinks we should find compelling.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The other day we referred you to <a href="http://www.evolutionnews.org/2012/12/reality_check_h_1067241.html" style="border: 0px; color: #6883db; margin: 0px; outline: 0px; padding: 0px;">an article at Huffington Post</a> that sought, madly, to associate prospective academic freedom legislation in Indiana with, yes, the Westboro Baptist Church. ENV referred to WBC as "indispensable," and that's exactly the right word. What would Dawkins & Co. do without this handful of vile crazies?</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Surely in a country of 314 million, the existence of 40 lunatics, most belonging to the same extended family, proves nothing other than it's a big country. In that context, the frequency with which evangelizers for Dawinian materialism come back to them, obsessively, is really striking. If the members of Westboro Baptist Church didn't exist, Richard Dawkins would have to invent them.</span></div>
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Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-63166367180391074022012-12-08T00:16:00.000-08:002012-12-08T18:15:28.962-08:00HistoryUSA: Religious Dissent and Civic Rites in the American Story/ies of itself<br />
I'm not one of those who has to have an American history where we are served by althogether Christian antecedants down to our very roots. In one sense, certainly, it doesn't matter whether the predecessors of the United States of America and her Founding Fathers were or were not Christians. Mostly, I woud say, they were. Altho not necessarily correctly Christian by my latterday standards. But what if the only knowable Christian among them were also the only clergyman among them, <b>John Witherspoon of Princeton College</b>, the pro-Revolutionary Presbyterian minister and revolutionary who recruited the young intellectuals in his care for his political persuasion, as well as his doctrinal position (which was the Westminster Confession of Faith) and who in 1776 signed the Declaration of Independence. What if?<br />
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I don't think either that the author Kevin Gutzman, obviously a learnèd historiographer, nor the author under review by Gutzman, J. C. D. Clark, have the cat in the bag (yet). In one place below, I break into the text [in a bracketed remark] to register my layman's incredulity, but with little time to pursue the matter I question. So, I must leave it open-ended. And I will, because this is a valuable discussion that we need amidst the blizzard of text on the historical questions at hand. Of late, I've been stewing over the theology-based objections to the very idea of "civic religion." Of course, the very idea must come into its own, but to shake out the practice still widespread in the USA (but not if the American Civil Liberties Association will have its way) of pragmatically jumbling together an interdenominationally Christian civic gathering (plus a Jew perhaps) or a state gathering to swear someone into public office where a Christian clergyman reads a prayer (whether explicitly in the name of Jesus or not) and a Jew reads a second prayer perhaps: we don't have to demonize such a civic religious practice now or when later Muslims, Hindus, Buddhists may be happy to join among the officiants. Among reformational critics of our American expressions of civic religion, the venerable Dr <b>James Skillen</b> seems to be the most persistent. It seems to me at times, that's what he has against the USA political and legal order. <br />
Maybe James will in do time, appraise us of what he makes of Gutzman, et al. <br />
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-- Owlb<br />
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<a href="http://www.imaginativeconservative.org/2012/08/millennial-america.html#.UML6gJPjmOV" target="_blank">The Imaginative Conservative</a> (Dec8,2k12)<br />
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Thursday, August 9, 2012</h2>
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<a href="http://www.imaginativeconservative.org/2012/08/millennial-america.html" style="color: black; font-family: 'Trebuchet MS', Trebuchet, sans-serif; line-height: normal; text-decoration: initial;"><span style="font-size: x-large;">Millennial America: </span></a></h3>
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<a href="http://www.imaginativeconservative.org/2012/08/millennial-america.html" style="color: black; font-family: 'Trebuchet MS', Trebuchet, sans-serif; line-height: normal; text-decoration: initial;"><span style="font-size: x-large;">The Language of Liberty</span></a></h3>
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<i style="background-color: white; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif;"><b>by Kevin Gutzman</b></i><span style="background-color: white; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif;"> </span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimKVpfOLL3X8sPX0gNuO5f1bdqHllkPpj71mhV5575lU6lkvGPqLVFxns8Bn-1frDPgP5lYDznBvX5byP5kHBmTpmmqyeD7PeeqIcQbpwDmD8QP883Yw5TDeYeeJpfL8nY2xJ_/s1600/Language+of+LIberty.jpg" imageanchor="1" style="clear: right; color: #9d285b; float: right; margin-bottom: 1em; margin-left: 1em; text-decoration: initial;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimKVpfOLL3X8sPX0gNuO5f1bdqHllkPpj71mhV5575lU6lkvGPqLVFxns8Bn-1frDPgP5lYDznBvX5byP5kHBmTpmmqyeD7PeeqIcQbpwDmD8QP883Yw5TDeYeeJpfL8nY2xJ_/s1600/Language+of+LIberty.jpg" style="border: none; position: relative;" /></a><b><i><a href="http://www.amazon.com/Language-Liberty-1660-1832-Political-Anglo-American/dp/052144957X/ref=sr_1_1?s=books&ie=UTF8&qid=1344515588&sr=1-1&keywords=The+Language+of+Liberty" style="color: #9d285b;" target="_blank">The Language of Liberty, 1660-1832: Political Discourse and Social Dynamics in the Anglo-American World</a></i>,</b><span style="background-color: transparent; line-height: 1.4;"> </span></div>
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<b>by J. C. D. Clark</b></div>
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<span style="font-family: Times, Times New Roman, serif;">The historiography of the American Revolution and Founding period has been dominated for more than two decades by works that follow the examples of <b>Bernard Bailyn</b> and <b>Gordon Wood</b>. In their books, particularly <b>Bailyn</b>'s <i>The Ideological Origins of the American Revolution</i> (1967) and <b>Wood</b>'s <i>The Creation of the American Republic, 1776-1787</i> (1967), the two historians posited—among other things—that America was a nation founded on a <b>certain odd strain of English opposition thought</b>. Whether it be called "<b>Old Whig</b>," "<b>Commonwealth</b>," or by some other name, this thought was held by the two historians and, following their teaching, by most historians to have been <b>at the root of the American Revolution</b>.</span></div>
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<span style="font-family: Times, Times New Roman, serif;">One who in any way is familiar with the course of colonial history before 1774 might read such a book and wonder what had happened to America between 1607 and 1774. How was it that a group of colonies whose <b>first settlers had ranged, by our standards, from the very religious to the exceedingly fanatical</b> had come to base a revolution on the<b> entirely secular principles</b> of "no taxation without representation" and—especially in Wood's latest book, <i>The Radicalism of the American Revolution</i>—the <b>elimination of social stratification</b>?</span></div>
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<span style="font-family: Times, Times New Roman, serif;">This account makes no sense either to the general reader or to the professional historian familiar with the history of the colonies. What has been needed is a book to <b>tie the religious history of North America to the break with Great Britain</b>. <b>J. C. D. Clark</b>'s <i><span style="color: #990000;"><b><u>The Language of Liberty </u></b></span></i>is that book.<br /><a href="http://www.blogger.com/blogger.g?blogID=25333774" name="more"></a></span></div>
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<span style="font-family: Times, Times New Roman, serif;">Clark, who is a religious, not a political, historian, and who is English, points to one of the main <b>shortcomings in the discipline of history in America today</b>. Whatever the field, whether it be Revolutionary America, World War II, black history, or the twentieth-century South, <b>analysis of the effect of Christian belief on political or social events at issue is virtually absent</b> from the "leading" works in the field. (<b>Edward Ayers</b>'s recent <i>The Promise of the New South </i>is the exception that proves the rule.) Explaining such an oversight may be relatively easy, as it is traceable to the <b>typical historian's lack of interest in Christianity</b> and preoccupation with, in the words of <b>C. Vann Woodward</b>, finding a "useable past" (<i>i.e.</i>, writing books with current political application). However to excuse the failure to take into account the <b>attribute of identity the people under consideration viewed as the most important one</b> is simply impossible.</span></div>
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<span style="font-family: Times, Times New Roman, serif;">Clark's premise is that there was <b>nothing in any way exceptional about the American Revolution</b>; rather, the term refers to an overarching movement typical of a series of sectarian clashes within Great British and to that movement's constituent conflicts within the individual colonies (themselves also manifestations of long-simmering disputes). The book's organization is based on the idea that it was <b>not political language, but legal and theological discourse</b>, that formed the coin of the intellectual realm in early modern Anglo-America. Clark's achievement lies in showing how that coin bought the Revolution in America—despite American Revolutionaries' basic disagreements.</span></div>
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<span style="font-family: Times, Times New Roman, serif;">The Restoration, the Glorious Revolution, the Act of Settlement, and the accession of the House of Hanover had formed the common inheritance of Englishmen. Despite their different interpretations of these events, Englishmen of different religious perspectives, on both sides of the Atlantic, celebrated them in the middle of the eighteenth century. Historians of the Bailyn-Wood school have long noted the <b>breakdown of English patriotism in America</b> after its apogee, with the victory over France in the Seven Years' War, in 1763. What they have not noted is that the immediate aftermath of 1763 saw the fracturing of the American acquiescence in <b>English common-law notions of sovereignty</b>, this fracturing driven by American <b><u>objections to the place the explication of Blackstone gave to the Anglican Church.</u></b></span></div>
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<span style="font-family: Times, Times New Roman, serif;">If England's was a society whose established Protestantism lay at its center, and if that Protestantism still owed much to Roman Catholic and Greek Orthodox notions of the proper structuring of society, <b>America's various schismatic groups objected to that establishment</b> on a growing number of bases. Of particular concern were the <b>Trinitarianism of the Anglican creeds</b> and the <b>episcopal structure of Anglicanism.</b></span></div>
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<span style="font-family: Times, Times New Roman, serif;">Clark says—and here he has the support of the leading expert on colonial Virginia's politics, <b>Charles Sydnor</b>—that the colonial assemblies were not seen by their members or those who elected them as vehicles for the "mobilisation and expression of public opinion," so the theory that grounded the legitimacy of government on the consent of the governed can be seen <b>not</b> to have been a <b>response to the practice of representation</b> (pointing out in a footnote that the Philadelphia Convention of 1787, like continental legislatures, had met behind closed doors, and that <i>no one had complained</i>). It was instead, he says, a <b>manifestation of the covenant theology of, for example, Congregationalists and Presbyterians.</b></span></div>
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<span style="font-family: Times, Times New Roman, serif;">Americans had learned to conduct their <b>public debate in the idioms of law and religion</b>. As they began to see a threat to their ancestral way of life from the King in Parliament, the colonists fell back upon <b>a communal notion of themselves</b>, and <b><span style="color: #990000;"><u>not upon Lockean individualism</u></span></b>. <b>Coke</b>'s doctrine of the allegiance of the godly to their sovereign was replaced by <b>group opposition to a "godless" monarch</b>. As <b>Jack Greene</b> showed in <i>Peripheries and Center </i>(1986), American and British conceptions of their common constitution grew apart; he omitted to say, however, that it was the <u>growing dissimilarity of ethnicity (in the Greek sense) between metropolis and colonies</u> that fueled the mushrooming dissatisfaction with the Anglican-Hanoverian order: <b>by 1776, three quarters of Americans were Dissenters</b>, while England remained more than 90 percent Anglican. Notwithstanding Bailyn, Wood,<i>et al.</i>, <span style="color: #990000;"><b>theology still shaped conduct</b></span>. Even those writers whose works have garnered attention from American historians, such as <b>Trenchard</b> and <b>Gordon</b>, had <span style="color: #990000;"><b>political views that were driven by their own dissenting religious views</b></span>, and those of their writings that were not directed at sectarian issues were never reprinted in America! The absence of reprints of their most tendentious letters undercuts the idea that Trenchard and Gordon were any more popular here than in Britain. In fact, <b>the record of American publishing in the days leading up to and following the Revolution lays the ax to the base of the Wood/Bailyn scholarship</b>: that is the idea that there was a "<b>universal secular idiom of politics</b>" in British North America.</span></div>
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<span style="font-family: Times, Times New Roman, serif;">The <b>splintering of the Anglican hegemony had its roots in ecclesiology and Christology</b>. While the former has obvious implications, those of the latter demand explanation. Generally, as Clark maintains, those who were not Trinitarian Anglicans in their Christology—who did <span style="color: #990000;"><b>not</b></span> hold, after the formulation of the First Ecumenical (First Nicene) Council, that <b>Father and Son were</b>, in the Emperor Constantine's formulation, "<b>one in essence</b>"—<span style="color: #990000;"><b>tended toward social and political radicalism</b></span> as well. Clark cites an Anglican text of 1808 as saying that reduction of the Son to the status of a creature (which has been called, since the time of Saint Constantine, <b>Arianism</b>) acted <b>against the idea that man is a fallen creature, thus removing the (Augustinian) idea that man is depraved</b>. Some of the ideas of the American Dissenters, such as the Socinians' idea that the non-Arian position on subordination was unknown to the Apostles, seem to show that the Dissenters' grasp of various theological tools—such as <b>Greek</b> (the first sentence of the Gospel of John disproving their position)—<b>was weak to non-existent</b>. All of this acted to make the Anglicans involved in the religious disputes in America increasingly frustrated, for ideas of the nature of man inconsistent with theirs led to attacks on the establishment, even as those ideas were essentially impervious to rational disagreement and rebuttal. <b>The Dissenters' belief that man was naturally good [that's what Dissenters held? I doubt it! -- Owlb] </b>led them to deduce, in the mode of <b>Rousseau</b>, that <span style="color: #990000;"><b>corruption was a result of corrupt institutions</b></span>, and to cast about for such institutions. As Clark says, "The tyranny of sin was subtly transformed into the tyranny of kings and bishops."</span></div>
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<span style="font-family: Times, Times New Roman, serif;">Anglican observers could not help but notice the <u>correlation of <span style="color: #990000;"><b>Deism</b></span>, the fashionable pseudo-theism of the eighteenth century, and <span style="color: #990000;"><b>Harringtonian republicanism</b></span></u>. It led, in time, to the <u>autonomy of reason in the thought of <b>Kant</b></u> [<span style="color: #990000;"><b>1781, Critique of Pure Reason</b></span>], and <b>the trend was well underway in the Revolutionary period</b>. Anglicans in America reported to the mother country that they noted a confluence of heterodoxies, but they had no explanation. One is tempted to say they should have pointed to <b>ego (the root of all sin), yet they did not do so, perhaps because of their own theology's weakness</b>.</span></div>
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<span style="font-family: Times, Times New Roman, serif;"><b>Locke</b> himself is the most obvious example of a Dissenter whose influence was great and whose motive was sectarian, not secular. He was<b> an anti-Trinitarian, opposed to Anglicanism</b>, and his <i>Two Treatises on Government </i>display the kind of "creative" thinking on the authority of inherited institutions (in his case, even on that of fathers) for which Dissent was reputed to be responsible at the time. What the <span style="color: #990000;"><b>American reinterpretation of the Revolution after the war</b></span> made into <b>secular natural rights doctrine</b>, people at the time saw as part of <b>ongoing sectarian disputes</b>.</span></div>
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<span style="font-family: Times, Times New Roman, serif;">America's <i>post hoc </i>reinterpretation of the Imperial Crisis obscures other attributes of that conflict, too. Not only were many of the divisions of the time sectarian, but the question was not nearly so simple as a united North America versus a united Great Britain. America had her friends (predominantly among Dissenters) in the motherland, and the Revolution had a large number of opponents in North America. Not only that, but <b>the Americans were divided along sectarian lines</b>—American Baptists, in particular, offering lukewarm support, at most, to the war effort. <span style="color: #990000;"><b>John Adams</b></span>, among others, recognized at the time that one of the leading objections Americans made to the form of English rule was that the <b>claim of Parliamentary supremacy and omnipotence in Blackstone's formulation left no rights of conscience whatsoever immune to legislative tampering</b>. This view was buttressed by the <b>Congregationalists' view of their commonwealth</b>, which was that men were morally entitled to set up a new government and pull down an old one whenever it pleased them.</span></div>
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<span style="background-color: yellow; font-family: Times, Times New Roman, serif;">Once the war was behind them, Americans remade their history, <b><u>agreeing that "religious liberty" (in reality, <span style="color: #990000;">not</span> the establishment of a neutral regime, <span style="color: #990000;">but</span> establishment of the extreme Dissenters' preferred relationship between church and state)</u></b> and <b>rule of law as the definition of liberty had been the ends all along</b>. Yet, the American regime, unlike the British, soon elevated the courts over legislators and the group over individual conscience in radically new ways.</span></div>
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<span style="font-family: Times, Times New Roman, serif;"><u style="background-color: white;"><span style="color: #990000;"><b>The American "mission"</b></span></u><span style="background-color: white;"> was </span><b style="background-color: white;">unlike the motives that drove Americans to revolution</b><span style="background-color: white;">, concludes </span><b style="background-color: white;">Clark</b><span style="background-color: white;">, for it had nothing to do with Arianism, Deism, or other sectarian stances. Instead, </span><b style="background-color: white;">other countries were soon seen either as "democratic" in the manner of America or as objects of "reform."</b><span style="background-color: white;"> Liberty, the term at the center of the early modern British Empire's internal conflicts, was jettisoned as a goal. Instead, </span><b style="background-color: white;">America became millennial</b><span style="background-color: white;">; the results, says Clark, include the war of 1861-1865 and the adoption of an</span><u style="background-color: white;"><span style="color: #990000;"><b> odd, irreligious "civil religion"</b></span> at once more ethical and more materialistic, more libertarian and more deferential to mass opinion than any other</u><span style="background-color: white;">. In undertaking this experiment, to which they gave millennial names such as </span><i><b style="background-color: yellow;">novus ordo seculorum</b></i><span style="background-color: white;">, Americans had to attack the inherited wisdom of the West (by denying, for example, the truth of <b>Montesquieu</b>'s dictum that republics must be small).</span></span></div>
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<span style="font-family: Times, Times New Roman, serif;"><b style="background-color: white;">America became, in a sense, the most heterodox of heterodox countries</b><span style="background-color: white;">, for, as Clark notes, she soon devised </span><b style="background-color: white;">her own indigenous religion</b><span style="background-color: white;">. First, her central icons became the Constitution and the Declaration of Independence, which she now houses on the altar of a temple located in downtown Washington, D.C. (Clark notes that the Magna Carta is displayed "in an obscure showcase in an ordinary gallery of the British Museum.") Her saints (no politicians, they!) were the "Founding Fathers," to whom they built temples and erected monuments all over the country, substituting their birthdays for the Christian equivalent: saints' days. As </span><b style="background-color: white;">Woodrow Wilson</b><span style="background-color: white;"> noted, obeisance to the Constitution—publicly flaunted—became more pervasive than the divine right of kings, and the (soporific) Pledge of Allegiance eventually replaced the old Christian creed. (Soon, if some politicians have their way, the elevation of the American flag over the cross will be enshrined in the Constitution via a "desecration" amendment.) To complete the picture, one political theorist called the Supreme Court "a kind of secular papacy." </span><b style="background-color: yellow;">Despite the high rate of formal religious observance, "practically every species of traditional orthodoxy in Christendom is intellectually at war with the basic premises upon which the constitutional and legal structures of the Republic rest."</b></span></div>
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<span style="font-family: Times, Times New Roman, serif;">Thinking conservatives will have noted that this <b>description of America's civil religion</b> is accurate, and they will have also noted that every "Founder" whose thought they know well—be he John Jay, Edmund Randolph, or John Adams, let alone James Madison, Thomas Jefferson, or Thomas Paine—was, to say the least, <b>heterodox</b>. <i>The Language of Liberty </i>shows that <b>America's identity lies in her heterodoxy, her origins in Dissent and more radical thought</b>. For students of <b>Russell Kirk</b>, <b>M. E. Bradford</b>, and <b>other conservatives</b> who have tried (without much success) to persuade the historical profession that <span style="color: #990000;"><b>the Founders were not all Deists or atheists, this book will be a bracing, though a convincing, explanation of what the Founders and those who elected them to positions of leadership were.</b></span></span></div>
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<span style="background-color: white; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: xx-small;"><i>Kevin R. C. Gutzman, J.D., Ph.D., Associate Professor of History at Western Connecticut State University, is the author of <a href="http://www.amazon.com/gp/product/0312625006?ie=UTF8&tag=lewrockwell&linkCode=xm2&camp=1789&creativeASIN=0312625006" style="color: #9d285b; text-decoration: initial;">James Madison and the Making of America</a>, <a href="http://www.amazon.com/Virginias-American-Revolution-Dominion-1776-1840/dp/0739121324/ref=sr_1_4?s=books&ie=UTF8&qid=1336762509&sr=1-4" style="color: #9d285b; text-decoration: initial;">Virginia's American Revolution: From Dominion to Republic, 1776—1840</a> and <a href="http://www.amazon.com/Politically-Incorrect-Guide-Constitution-Guides/dp/B005EP2EOQ/ref=sr_1_3?s=books&ie=UTF8&qid=1336762509&sr=1-3" style="color: #9d285b; text-decoration: initial;">The Politically Incorrect Guide to the Constitution</a>. He is also the co-author, with Thomas E. Woods, Jr., of Who Killed the Constitution? The Fate of American Liberty from World War I to George W. Bush. Reprinted with the gracious permission of <a href="http://home.isi.org/publications/journals" style="color: #9d285b; text-decoration: initial;">Modern Age</a> (Spring 1997).</i></span><br />
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<span style="background-color: white; font-family: Times, Times New Roman, serif;">As an update some hours later, I have added material from Joseph J. Ellis's review of Ken Philiips new book "<b>1775: A Good Year for the Revolution</b>."</span><br />
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<nyt_headline type=" " version="1.0">The Preamble</nyt_headline></h2>
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‘1775,’ by Kevin Phillips</h1>
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Illustration From the Library of Congress</div>
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A British cartoon from 1775 depicted the conflict in America as an abyss.</div>
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<span style="font-family: Times, Times New Roman, serif; font-size: small;">by <span itemprop="author" itemscope="" itemtype="http://schema.org/Person">JOSEPH J. ELLIS</span></span></h6>
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Published: December 7, 2012</h6>
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Kevin Phillips began his writing career on an auspicious note. His 1969 study, “The Emerging Republican Majority,” presciently predicted the dawn of a Republican era in presidential elections. Since then he has produced 14 more books, moved discernibly to the left, and oscillated between journalistic analyses of contemporary American politics and forays into American history.</div>
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1775:</div>
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A Good Year for Revolution</div>
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By Kevin Phillips</div>
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Illustrated. 628 pp. Viking. $36.</div>
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As he explains in his new book’s preface, he tends to move back to the past when disenchanted with the politics of the present. His most recent disenchantment set in about four years ago, leading to “a decision to write about a United States taking shape rather than one losing headway.” The result is “1775: A Good Year for Revolution,” which argues that the determining events of the American Revolution occurred a year earlier than most people realize. In effect, the lightning struck several months before American independence was officially declared in July of 1776, which was really just a thunderous epilogue.</div>
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This is not as eccentric an interpretation as it sounds. You could make a case that New England was thoroughly committed to rebellion after the passage of the Coercive Acts in 1774. And if you think about it, the war actually started in the spring of 1775 at Lexington and Concord, followed by Bunker Hill in June, over a year before Jefferson wrote his justifiably famous words.</div>
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Phillips deploys his formidable energies to elaborate the argument like a lawyer defending his client. In 1775, royal governors up and down the seaboard were forced to flee or risk arrest, and control over state and local governments was assumed by provisional committees of safety dedicated to independence. Most important, a defiant mentality congealed in 1775, called <em>rage militaire</em>, that described American independence as both inevitable and providential.</div>
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... One does not have to accept Phillips’s claim about the seminal significance of 1775 as the decisive year to appreciate his larger achievement. This is a feisty, fearless, edgy book, blissfully bereft of academic jargon, propelled by the energy of an author with the bit in his teeth. My earlier complaint about the rambling character of the middle chapters could be upended to argue that Phillips is attempting to occupy<b> the multiple arenas — legislatures, churches, militia units, urban taverns, backwoods firesides, coastal flotillas, munitions depots — where resistance to British authority became the American Revolution.</b> In that sense, the story he tells is not neat and orderly because making a revolution is, almost by definition, a dizzy experience that no one at the time fully comprehends. Phillips’s major accomplishment is to recover that sense of excitement, confusion and improvisation as, almost providentially, the perfect storm formed.</div>
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Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-87808854806633058592012-11-30T22:19:00.000-08:002012-11-30T22:19:06.338-08:00Academics: Dr Anthony Bradley: Emerging reformational intellectual and scholarI coudn't resist Byron Borger's introduction to the thawt of Anthony Bradley in the last essay of a symposium that Borger praises as a whole, <b>The Kingdom of God</b> for which Christopher W. Morgan and Robert A. Peterson are editors. Bradley focuses mostly on "justice as central to the Kingdom."<br />
Dr Bradley is "<span style="font-family: Times, Times New Roman, serif;"><span style="background-color: white;">associate professor of theology at <b>The King's College in New York City</b> and a research fellow at the <b>Acton Institute</b>, Grand Rapids, Michigan USA. Dr. Bradley holds Bachelor of Science in biological sciences from <b>Clemson University</b>, a Master of Divinity from <b>Covenant Theological Seminary</b>, and a Doctor of Philosophy degree from <b>Westminster Theological Seminary</b>. As a research fellow, Dr. Bradley lectures at colleges, universities, business organizations, conferences, and churches throughout the U.S. and abroad. His writings on religious and cultural issues have been published in a variety of journals, including: the</span><span style="background-color: white;"> </span><em>Atlanta Journal-Constitution, the Detroit News,</em><span style="background-color: white;"> </span><span style="background-color: white;">and</span><span style="background-color: white;"> </span><em>World Magazine.</em><span style="background-color: white;"> </span><span style="background-color: white;">Dr. Bradley is called upon by members of the broadcast media for comment on current issues and has appeared on <b>NPR, CNN/Headline News, Fox News and Court TV Radio</b>, among others. He studies and writes on issues of race in America, hip hop, youth culture, issues among African Americans, the American family, welfare, education, and modern international forms of social injustice, slavery, and oppression. His dissertation explores the <b>intersection of black liberation theology and economics</b>. From 2005-2009, Dr. Bradley was Assistant Professor of Systematic Theology and Ethics at Covenant Theological Seminary in St. Louis, MO where he also directed the Francis A. Schaeffer Institute. Dr. Bradley is the author of</span><span style="background-color: white;"> </span><a href="http://www.amazon.com/Black-Tired-Politics-International-Development/dp/1608995968" style="color: #b02c1b; text-decoration: initial;"><em>Black and Tired: Essays on Race, Politics, Culture, and International Development</em></a><span style="background-color: white;"> </span><span style="background-color: white;">and </span><em>Liberating Black Theology: The Bible and the Black Experience in America</em><span style="background-color: white;">." This scholar is a reformational scholar of importance to the movement's future.</span></span><br />
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-- Owlb<br />
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<a href="http://www.heartsandmindsbooks.com/the_brand_new_the_kingdom_of_g/index.html#.ULg3JklxNTE.facebook" target="_blank">Hearts and Minds</a> (Dec1, 2k12)<br />
<br />
<img alt="1 - Kingdom.jpg" class="mt-image-left" height="400" src="http://www.heartsandmindsbooks.com/1%20-%20Kingdom.jpg" style="float: left; margin: 0 20px 20px 0;" width="267" /><br />
Borger: <br />
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<span style="font-family: Times, Times New Roman, serif;"><span style="background-color: white;">If you know Dr. Anthony Bradley, he is a passionate, African-American Kuyperian. (And he will be at the CCOs </span><b style="background-color: white;"><a href="http://www.jubileeconference.com/" style="color: #5a7356; text-decoration: initial;">Jubilee Conference</a></b><span style="background-color: white;"> in February of 2013!)</span></span><img alt="Anthony-Bradley-Web.jpg" class="mt-image-right" height="237" src="http://www.heartsandmindsbooks.com/Anthony-Bradley-Web.jpg" style="background-color: white; border: 0px; float: right; margin: 0px 0px 20px 20px; padding: 0px;" width="352" /><span style="font-family: Times, Times New Roman, serif;"><span style="background-color: white;"> [See: refWrite Calendar Feb2013.] He has significant cultural awareness, and his contribution, "The Kingdom Today," is multi-faceted, balanced, and makes 8 key observations, questions, really, that need to be pursued if we are going to live out a Kingdom vision of justice in our contemporary social scene. (With a urgent call to </span><i style="background-color: white;">orthopraxis</i><span style="background-color: white;"> he looks at the power of love, the importance of solidarity, how we must affirm human dignity, always; he looks at what Catholics call subsidiarity and what neo-Calvinists called sphere sovereignty; his view of civil society is a helpful counter to extremes of the liberal left and the libertarian right and gives us all much to consider, about things as complex as fair trade coffee and urban education.) For better or worse, Anthony is impeccable as a balanced and non-ideological scholar, so he cites conservative think tanks as well as Cornel West; where else can you find Herman Bavinck and Dwight Hopkins, Pope John Paul II and David Koyzsis all cited so usefully? Of course, one chapter alone cannot offer a full vision, let alone a programmatic plan for a Kingdom perspective on all aspects of cultural renewal (the arts, science, recreation, media and the like), but for the topics covered, mostly about justice and reconciliation in our public life, it is very thoughtful and quite inspiring. His point is that the good study of the whole book comes to this: we must struggle with how can we honor God and promote Christ's ways as we live faithfully in the tension of the already/not yet of the coming Kingdom. We are ambassadors of that Kingdom, sharing it across all sides of life and to all creation. </span><br style="background-color: white;" /><br style="background-color: white;" /><span style="background-color: white;">If you aren't used to reading fairly serious Biblical and theological scholarship, this is a great entry level book --- it may be a "gateway drug" leading you to heavier stuff, though! If you are pastor who has kept up your theological chops, you will want to spend time pondering how your ministry might be more shaped by the Kingdom vision explicated here. I love the way it engages many different perspectives and scholars, from Basil the Great to Jurgen Moltmann, from Herman Ridderbos to N.T. Wright. The books I listed in the last post are fabulous, and I invite you to consider them. This one should be added to the list. Thank God for scholars doing this kind of focused work on this theme, and thank God for publishers. And for readers. We are grateful for you, and glad to help equip you in your work as agents of God's Kingdom. </span></span>Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-79213967346954635762012-11-29T21:30:00.002-08:002012-11-30T22:33:28.222-08:00Academics: China: Hong Kong Center for Sino-Christian Studies (I)In this blog entry, we feature one of three institutions of Christian higher education in Hong Kong today -- first, Hong Kong Baptist University. Later, we will feature the other two. Also, a faculty member of the Faculty of Law, University of Hong Kong (which seems to be a punlic university, also participates in the Hong Kong Center for Sino-Christian Studies. CSCS is part of the Global Network of Research Centers for Theology, Religious and Christian Studies. "<span style="background-color: white; font-family: Times, Times New Roman, serif; line-height: 17px;">The network will enable doctoral students and post-docs to pursue their research at participating schools for one or two terms. Participating scholars agree to offer a class in English for guest researchers from the Network."</span><br />
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-- Owlb<br />
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<tr style="color: #646262; font-size: 13px;"><td class="contentheading" style="color: #98620f; font-family: 'Trebuchet MS', Helvetica, sans-serif; font-weight: bold; padding-top: 0px;" width="100%"><span style="font-size: x-large;">Hong Kong Center <br /><br />for Sino-Christian Studies<br /><br />(CSCS)</span></td><td align="right" class="buttonheading" style="vertical-align: top;" width="100%"><a href="http://www.globalnetresearch.org//index2.php?option=com_content&task=view&id=36&pop=1&page=0&Itemid=26" style="color: #cc7b00;" target="_blank" title="Print"><img align="middle" alt="Print" border="0" name="Print" src="http://www.globalnetresearch.org//images/M_images/printButton.png" /></a></td><td align="right" class="buttonheading" style="vertical-align: top;" width="100%"><a href="http://www.globalnetresearch.org//index2.php?option=com_content&task=emailform&id=36&itemid=26" style="color: #cc7b00;" target="_blank" title="E-mail"><img align="middle" alt="E-mail" border="0" name="E-mail" src="http://www.globalnetresearch.org//images/M_images/emailButton.png" /></a></td></tr>
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Address<a href="http://www.blogger.com/blogger.g?blogID=25333774" name="top" title="top"></a></h3>
1, Nin Ming Road, Sai O, Sai Kung (North), New Territories, Hong Kong<br />
Phone: (852) 2715 9511<br />
Fax: (852) 2761 0868 / 2630 1378<br />
E-Mail: <a href="mailto:inquiry@hkbts.edu.hk" style="color: #cc7b00;">inquiry@hkbts.edu.hk</a><br />
<a href="http://www.hkbu.edu.hk/eng-ver/index.html" style="color: #cc7b00;" target="_blank" title="Hon Kong Baptist University Website">http://www.hkbu.edu.hk/eng-ver/index.html</a><br />
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Universities and Scholars Involved</h1>
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<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#hkbaptistuni" style="color: #cc7b00;">Hong Kong Baptist University</a><br />
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<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#kang" style="color: #cc7b00;">Prof. Phee Seng Kang, Professor of Christian Thought (Systematic Theology)</a><br />
<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#kwan" style="color: #cc7b00;">Prof. Kai Man Kwan, Associate Professor of Philosophy of Religion</a><br />
<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#yu" style="color: #cc7b00;">Prof. Carver Yu, Professor of Systematic Theology</a><br />
<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#cho" style="color: #cc7b00;">Prof. Joshua Wai-Tung Cho, Professor of Christian Thought (Systematic Theology)</a></blockquote>
<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#chunihk" style="color: #cc7b00;">Chinese University of Hong Kong</a><br />
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<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#sang" style="color: #cc7b00;">Prof. Leung Yuen-sang, Department of History, Chinese University of Hong Kong</a><br />
<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#wan" style="color: #cc7b00;" target="_self">Prof. Wai-yiu Milton Wan, Professor of Theology</a><br />
<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#wong" style="color: #cc7b00;" target="_self">Prof. Eric Kun-chun WONG, Professor of New Testament Studies</a></blockquote>
<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#luthersemhk" style="color: #cc7b00;">Lutheran Theological Seminary Hong Kong</a><br />
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<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#lo" style="color: #cc7b00;">Prof. P. Lo, Professor of Ethics </a></blockquote>
<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#unihk" style="color: #cc7b00;">University of Hong Kong</a><br />
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<a href="http://www.globalnetresearch.org/index.php?option=com_content&task=view&id=36&Itemid=26#tai" style="color: #cc7b00;">Prof. Benny Tai, Faculty of Law, University of Hong Kong</a></blockquote>
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Hong Kong Baptist University<a href="http://www.blogger.com/blogger.g?blogID=25333774" name="hkbaptistuni" title="hkbaptistuni"></a></h1>
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Prof. Phee Seng Kang<a href="http://www.blogger.com/blogger.g?blogID=25333774" name="kang" title="kang"></a></h2>
Director of the Centre for Sino-Christian Studies and Professor of Christian Theology<br />
Vice President, Dean of Academic Affairs, Professor of Christian Thought (Systematic Theology)<br />
<img align="left" alt="Prof. Pisheng" height="119" hspace="3" src="http://www.globalnetresearch.org/images/khan.jpg" title="Prof. Pisheng" vspace="3" width="88" />Research Fellow of the Centre for Sino-Christian Studies (Hong Kong Baptist University)<br />
<br />
Phone: (852) 3411 7295<br />
Fax: (852) 3411 7379<br />
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E-Mail: <a href="mailto: <script language='JavaScript' type='text/javascript'> <!-- var prefix = 'ma' + 'il' + 'to'; var path = 'hr' + 'ef' + '='; var addy76325 = 'kangps' + '@'; addy76325 = addy76325 + 'hkbu' + '.' + 'edu' + '.' + 'hk'; document.write( '<a ' + path + '\'' + prefix + ':' + addy76325 + '\'>' ); document.write( addy76325 ); document.write( '<\/a>' ); //-->\n </script><script language='JavaScript' type='text/javascript'> <!-- document.write( '<span style=\'display: none;\'>' ); //--> </script>This e-mail address is being protected from spam bots, you need JavaScript enabled to view it <script language='JavaScript' type='text/javascript'> <!-- document.write( '</' ); document.write( 'span>' ); //--> </script>" style="color: #cc7b00;" target="_blank"></a><a href="mailto:kangps@hkbu.edu.hk" style="color: #cc7b00;">kangps@hkbu.edu.hk</a><br />
Homepage: <a href="mailto: <script language='JavaScript' type='text/javascript'> <!-- var prefix = 'ma' + 'il' + 'to'; var path = 'hr' + 'ef' + '='; var addy76325 = 'kangps' + '@'; addy76325 = addy76325 + 'hkbu' + '.' + 'edu' + '.' + 'hk'; document.write( '<a ' + path + '\'' + prefix + ':' + addy76325 + '\'>' ); document.write( addy76325 ); document.write( '<\/a>' ); //-->\n </script><script language='JavaScript' type='text/javascript'> <!-- document.write( '<span style=\'display: none;\'>' ); //--> </script>This e-mail address is being protected from spam bots, you need JavaScript enabled to view it <script language='JavaScript' type='text/javascript'> <!-- document.write( '</' ); document.write( 'span>' ); //--> </script>" style="color: #cc7b00;" target="_blank"></a><a href="http://arts.hkbu.edu.hk/~rel/info_kangps.html" style="color: #cc7b00;" target="_blank">http://arts.hkbu.edu.hk/~rel/info_kangps.html</a><br />
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<br />Research Profile</h3>
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Prof. Kang has been actively promoting theology as public discourse. He identifies the real challenge for Chinese theology as communicating the Christian faith and its rationality in the public forum and the academy, rejecting privatization and marginalization, and refusing to allow public values to be shaped only by the secular market place. Theology should prophetically expose the poverty of scientific naturalism and secular humanism, setting a new paradigm for interdisciplinary, cross-cultural and multi-perspectival quest for truth. His research interests include issues in Systematic Theology, Faith and Public Values, Genetics and Human Dignity, Science and Religion.</div>
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Teaching Profile</h3>
History of Christian Thought, Contemporary Theological Currents, Christian Social Thought, Science and Religion, Philosophy of Christian Religion, Sexuality and Christian Values.<br />
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Selected Publications</h3>
"One Universe, Two Perspectives: Epistemological Implications When Contemporary Cosmology Meets Christian Theology," <i>Fujen Journal of Religious Studies </i>11 (2005): 1-18.<br />
<i>Cloning Human? — Some Moral Considerations in Bioethics: Asian Perspectives</i>,<br />
Q. Renzong, ed. Philosophy and Medicine Series 80, London: Kluwer Academic Publisher, 2004:115-127.<br />
<i>"</i>Truth Claims and Religious Dialogue: From Common Ground to Genuine Respect for<br />
Others," in F. Youde/M. Y. Stewart/K. J. Clark, eds., <i>Inter-Religious Dialogue: China and the West</i>. Beijing: China Social Sciences Press, 2004: 1-12.<br />
"Religious Discourse in the Public Forum," in S. Chan, ed., <i>Truth to Proclaim: The Gospel in Church<br />and Society.</i> Singapore: Trinity Theological College, 2002: 77-93.<br />
<i>"</i>Redemption in History: A Christological Understanding<i>,"</i> <i>Logos & Pneuma</i> 19 (2003): 69-98.<br />
<i>"</i>The Incarnate Word and the Adamic Humanity — A Soteriological Approach," <i>Taiwan Journal of Theology</i>22 (2001): 61–78.<br />
"From Believing to Professing: Maintaining Distinctiveness in a Pluralistic Culture in Asia," <i>Quest: An Interdisciplinary Journal for Asian Christian Scholars</i> 1 (2002): 35-47.<br />
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<h2 style="font-family: serif; font-size: 17px;">
Prof. Kai Man Kwan</h2>
Associate Professor for Religion and Philosophy<br />
<img align="left" alt="Prof. Kwan" height="150" hspace="5" src="http://www.globalnetresearch.org/images/kwan.gif" title="Prof. Kwan" width="100" /><br />
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Hong Kong Baptist University<br />
224 Waterloo Road<br />
Kowloon<br />
Hong Kong</div>
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Phone: (852) 34117291<br />
Fax: (852) 34117379<br />
Email: <a href="mailto: <script language='JavaScript' type='text/javascript'> <!-- var prefix = 'ma' + 'il' + 'to'; var path = 'hr' + 'ef' + '='; var addy6772 = 'kmkwan' + '@'; addy6772 = addy6772 + 'hkbu' + '.' + 'edu' + '.' + 'hk'; document.write( '<a ' + path + '\'' + prefix + ':' + addy6772 + '\'>' ); document.write( addy6772 ); document.write( '<\/a>' ); //-->\n </script><script language='JavaScript' type='text/javascript'> <!-- document.write( '<span style=\'display: none;\'>' ); //--> </script>This e-mail address is being protected from spam bots, you need JavaScript enabled to view it <script language='JavaScript' type='text/javascript'> <!-- document.write( '</' ); document.write( 'span>' ); //--> </script>" style="color: #cc7b00;"></a><a href="mailto:kmkwan@hkbu.edu.hk" style="color: #cc7b00;">kmkwan@hkbu.edu.hk</a><br />
Homepage: <a href="http://arts.hkbu.edu.hk/~rel/info_kmkwan.html" style="color: #cc7b00;" target="_blank">http://arts.hkbu.edu.hk/~rel/info_kmkwan.html</a></div>
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Research Profile</h3>
<span class="f_bodytxt">E</span><span class="f_bodytxt">thics and social philosophy;</span> political philosophy; p<span class="f_bodytxt">hilosophy of science; the science-religion dialogue;</span>p<span class="f_bodytxt">hilosophy of religion;</span> religious experience; epistemology; s<span class="f_bodytxt">ystematic theology; </span><span class="f_bodytxt">postmodernism</span><br />
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Teaching Profile</h3>
<span class="f_bodytxt">Philosophy of the Christian Religion; </span><span class="f_bodytxt">Religion and Modern Science;</span> <span class="f_bodytxt">History of Christian Thought;</span><span class="f_bodytxt">Philosophy of Religion;</span><span class="f_bodytxt"> Comparative Religious Themes;</span><span class="f_bodytxt"> Comparative Philosophy East and West;</span><span class="f_bodytxt"> Philosophy of Life in Existentialism</span><br />
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Selected Publications</h3>
<i>I Believe, Therefore I Think.</i> Hong Kong: FES, 1998.<br />
"Thomas Kuhn's Philosophy of Science and Rationality in the Liberal Arts Tradition," <i>ACUCA Exchange</i> 8:1 ( June 1998): 85-147.<br />
"Contemporary Philosophical Debate on the Validity of Religious Experience," <i>Jian Dao: A Journal of Bible and Theology</i> 11 (Jan 1999):57-79.<br />
(together with Eric W. K. Tsang) "Replication and Theory Development in Organizational Science: A Critical Realist Perspective," <i>The Academy of Management Review</i> 24:4 (October 1999):759-780.<br />
"The Idea of Christian Scholarship: Integration of Faith and Learning in an Age of Pluralism," <i>ACUCA Exchange</i> 9:2 (December 1999):120-151.<br />
"A Critical Appraisal of a Non-Realist Philosophy of Religion: An Asian Perspective." <i>Philosophia Christi</i>, Series 2 vol. 3, no. 1 (2001): 225-235.<br />
"Is the Critical Trust Approach to Religious Experience Incompatible with Religious Particularism? A Reply to Michael Martin and John Hick," <i>Faith and Philosophy</i> 20:2 (April 2003): 152-169.<br />
"Consumer Culture and the Economic Crisis," in Chui-Ho Han and Kiem Kiok Tan, eds., <i>For the Living of These Days: Compendium IFES EAGC '98</i>. Tokyo: IFES East Asia, 1999: 32-49.<br />
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<a href="http://www.blogger.com/blogger.g?blogID=25333774" name="yu" title="yu"></a>
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Prof. Carver Yu</h2>
Professor of Systematic Theology<br />
<img align="left" alt="Prof. Yu" height="141" hspace="3" src="http://www.globalnetresearch.org/images/yu.jpg" title="Prof. Yu" vspace="3" width="98" /><br />
President of the China Graduate School of Theology<br />
Visiting Research Fellow of the Centre of Sino-Christian Studies (Hong Kong Baptist University)<br />
5 Devon Road<br />
Kowloon Tong, Hong Kong<br />
<br />
Phone: (852)27942381<br />
Fax: (852)27942337<br />
Email: <a href="mailto:carver.yu@cgst.edu" style="color: #cc7b00;">carver.yu@cgst.edu</a><br />
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Research Profile </h3>
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Prof. Yu's main concern is to relate the Christian faith to the contemporary cultural context, in particular to the Chinese context under the impact of globalization. How is the Christian faith relevant to the preservation of the Chinese humanist tradition when market capitalism is uprooting traditional spiritual values? How is the Christian critique of Western liberalism relevant to the search for a new form of liberty that brings together freedom and commitment? How is the Christian critique of market capitalism relevant to present trends in economic development in China?</div>
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Teaching Profile</h3>
Prof. Yu has taught courses like Dogmatic Theology, The Gospel and Hong Kong Society, The Christian Faith and Contemporary Thought, The Christian Faith and Chinese Culture, Christian Faith and Modern Literature.<br />
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Selected Publications</h3>
<i>Life is Beautiful: The Splendor of Humanity in Modern Literature.</i> Hong Kong: Chinese Christian Literature Council, 2003. (in Chinese)<i>Freedom and Commitment.</i> Hong Kong: Chinese Christian Literature Council, 2001.<br />
<i>Being and Relation: A Theological Critique of Western Dualism and Individualism.</i> Edinburgh; Scottish Academic Press, 1987.<br />
“Covenantal Rationality and the Healing of Reason,” in P. J. Griffiths/R. Huetter, eds. <i>Reason and the Reasons of Faith</i> (2005): 223-240.“Evangelical Theology for the Future,” <i>Journal of Asian Evangelical Theology</i> 13 (2005): 55-65.<br />
“Freedom and Covenant: Human Transcendence and Genetic Determination,” in M. L. Chan/R. Chia, eds.,<i>Beyond Determinism and Reductionism—Genetic Science and the Person</i>. Adelaide: ATF Press, 2003: 108-123.<br />
“Chinese Protestantism to the Present Day,” in A. McGrath/D. C. Marks, eds., <i>The Blackwell Companion to Protestantism</i>. Oxford: Blackwell, 2003: 222-231.<br />
“The Principle of Relativity as a Conceptual Tool in Theology,” in M. Rae/H. Regan/J. Stenhouse, eds.,<i>Science and Theology</i>. Edinburgh: T & T Clark, 1994: 180-210.<br />
"Modern Christian Thought: China," in <i>Blackwell Encyclopedia of Modern Christian Thought.</i> Oxford: Blackwell, 1993: 15-20<br />
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Prof. Joshua Wai-Tung Cho<a href="http://www.blogger.com/blogger.g?blogID=25333774" name="cho" title="cho"></a></h2>
Vice President, Dean of Academic Affairs, Professor of Christian Thought (Systematic Theology)<br />
<img align="left" alt="Prof. Cho" height="157" hspace="3" src="http://www.globalnetresearch.org/images/cho.jpg" title="Prof. Cho" vspace="3" width="104" />Visiting Research Fellow of the Centre of Sino-Christian Studies (Hong Kong Baptist University)<br />
Phone: (852) 2630 1244<br />
Fax: (852) 2761-3194<br />
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E-Mail: <u><a href="mailto:joshuacho@hkbts.edu.hk" style="color: #cc7b00;">joshuacho@hkbts.edu.hk</a></u><br />
M. Div. (Hong Kong Baptist Seminary), Master of Sacred Theology (Yale University), Ph.D. (Princeton Theological Seminary); previously teacher at Valparaiso University<br />
<h3 style="font-family: serif; font-size: 15px;">
Research Profile</h3>
Prof. Cho's major areas of study are systematic and constructive theology; theological anthropology and ethics; comparative theologies; Asian theologies. He has written essays on Bonhoeffer, Lindbeck, Hauerwas, interreligous dialogue, and narrative hermeneutics.<br />
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Selected Publications</h3>
<i>Humanity and Virtue: From the Realization of Humanity to the Rediscovery of Virtue Ethics</i>. Hong Kong: Baptist Theological Seminary, 2004.<br />
<i>Narrative and Ethics: Interpreting Postliberal Narrative Theology</i>. Hong Kong: Baptist Theological Seminary, 2005.<br />
<i>Dialogue on Religion: A Postliberal Perspective</i>. Journal, Hong Kong Baptist Theological Seminary, 2002.<br />
<i>A Discussion of the </i><i>Phronesis of Hauerwas</i>, Journal, Hong Kong Baptist Theological Seminary, 2005.<br />
<i>Introduction to Bonhoeffers’ Theology</i>, Introduction to the Chinese Translation of Bonhoeffer’s <i>Ethik</i>: Institute of Sino-Christian Studies, 2000.<br />
<i>Teaching Differences</i>, <i>Communique</i>, Vol 7, Spring 1998.<br />
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Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com1tag:blogger.com,1999:blog-25333774.post-74380545236617011332012-11-25T21:14:00.001-08:002012-11-25T21:19:39.109-08:00Academics: Journos: The devoluton of neuroscienceWe have a lot of charlatans running about in their books and articles professing a new reductionist faith that claims to be scientific. This article by Alissa Quart gives the scoundrels a whack or two.<br />
<br />
— Owlb<br />
<br />
<br />
<a href="http://www.nytimes.com/2012/11/25/opinion/sunday/neuroscience-under-attack.html?nl=todaysheadlines&emc=edit_th_20121124&_r=0" target="_blank">New York Times</a> (Nov25,2k12)<br />
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GRAY MATTER</h6>
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<nyt_headline type=" " version="1.0">Neuroscience: Under Attack</nyt_headline></h1>
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By <span itemprop="author" itemscope="" itemtype="http://schema.org/Person"><span itemprop="name">ALISSA QUART</span></span></span></h6>
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Published: November 23, 2012</h6>
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THIS fall, science writers have made sport of yet another instance of bad neuroscience. The culprit this time is Naomi Wolf; her new book, “Vagina,” has been roundly drubbed for misrepresenting the brain and neurochemicals like dopamine and oxytocin.</div>
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Earlier in the year, Chris Mooney raised similar ire with the book “The Republican Brain,” which claims that Republicans are genetically different from — and, many readers deduced, lesser to — Democrats. “If Mooney’s argument sounds familiar to you, it should,” scoffed two science writers. “It’s called ‘eugenics,’ and it was based on the belief that some humans are genetically inferior.”</div>
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Sharp words from disapproving science writers are but the tip of the hippocampus: today’s pop neuroscience, coarsened for mass audiences, is under a much larger attack.</div>
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Meet the “neuro doubters.” The neuro doubter may like neuroscience but does not like what he or she considers its bastardization by glib, sometimes ill-informed, popularizers.</div>
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A gaggle of energetic and amusing, mostly anonymous, neuroscience bloggers — including Neurocritic, Neuroskeptic, Neurobonkers and Mind Hacks — now regularly point out the lapses and folly contained in mainstream neuroscientific discourse. This group, for example, slammed a recent Newsweek article in which a neurosurgeon claimed to have discovered that “heaven is real” after his cortex “shut down.” Such journalism, these critics contend, is “shoddy,” nothing more than “simplified pop.” Additionally, publications from The Guardian to the New Statesman have published pieces blasting popular neuroscience-dependent writers like Jonah Lehrer and Malcolm Gladwell. The Oxford neuropsychologist Dorothy Bishop’s scolding lecture on the science of bad neuroscience was an online sensation last summer.</div>
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As a journalist and cultural critic, I applaud the backlash against what is sometimes called brain porn, which raises important questions about this reductionist, sloppy thinking and our willingness to accept seemingly neuroscientific explanations for, well, nearly everything.</div>
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Voting Republican? <em>Oh, that’s brain chemistry.</em> Success on the job? <em>Fortuitous neurochemistry!</em> Neuroscience has joined company with other totalizing worldviews — Marxism, Freudianism, critical theory — that have been victim to overuse and misapplication.</div>
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A team of British scientists recently analyzed nearly 3,000 neuroscientific articles published in the British press between 2000 and 2010 and found that the media regularly distorts and embellishes the findings of scientific studies. Writing in the journal Neuron, the researchers concluded that “logically irrelevant neuroscience information imbues an argument with authoritative, scientific credibility.” Another way of saying this is that bogus science gives vague, undisciplined thinking the look of seriousness and truth.</div>
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The problem isn’t solely that self-appointed scientists often jump to faulty conclusions about neuroscience. It’s also that they are part of a larger cultural tendency, in which neuroscientific explanations eclipse historical, political, economic, literary and journalistic interpretations of experience. A number of the neuro doubters are also humanities scholars who question the way that neuroscience has seeped into their disciplines, creating phenomena like neuro law, which, in part, uses the evidence of damaged brains as the basis for legal defense of people accused of heinous crimes, or neuroaesthetics, a trendy blend of art history and neuroscience.</div>
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It’s not hard to understand why neuroscience is so appealing. We all seek shortcuts to enlightenment. It’s reassuring to believe that brain images and machine analysis will reveal the fundamental truth about our minds and their contents. But as the neuro doubters make plain, we may be asking too much of neuroscience, expecting that its explanations will be definitive. Yet it’s hard to imagine that any functional magnetic resonance imaging or chemical map will ever explain “The Golden Bowl” or heaven. Or that brain imaging, no matter how sophisticated and precise, will ever tell us what women really want.</div>
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Alissa Quart is <a href="http://www.alissaquart.com/" style="color: black; font-size: 15px !important; line-height: 22px; text-decoration: underline;">the author</a> of “Branded” and “Hothouse Kids.”</div>
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Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-350495886611115232012-11-21T15:12:00.003-08:002012-11-21T15:12:52.350-08:00Book: Business: How the Church fails businesspeople — and what can be done about itHat Tip to <a href="http://www.eerdmans.com/Products/6369/how-the-church-fails-businesspeople-and-what-can-be-done-about-it.aspx" target="_blank">Eerdmans Publishers</a><br />
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<a href="http://www.youtube.com/watch?v=I38zXWM8AKE&feature=player_embedded" target="_blank">YouTube</a> (Nov21,2k12)<br />
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<iframe allowfullscreen="allowfullscreen" frameborder="0" height="315" src="http://www.youtube.com/embed/I38zXWM8AKE?rel=0" width="560"></iframe>Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-20502783281780357592012-11-21T12:23:00.003-08:002012-11-21T12:23:27.716-08:00Thomas Bergler on 'The Juvenilization of American Christianity'Hat Tip to Eerdmans Publishing<br />
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<a href="http://www.youtube.com/watch?v=i3d3OhNZgmU&feature=autoplay&list=UUJx1GRuY-H46wZty0MAf0dw&playnext=1" target="_blank">YouTube</a> (Nov21,2012)<br />
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<iframe allowfullscreen="allowfullscreen" frameborder="0" height="315" src="http://www.youtube.com/embed/i3d3OhNZgmU?rel=0" width="560"></iframe>Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-22747464335198317932012-11-20T18:22:00.000-08:002012-11-20T18:22:03.421-08:00Academics: Individualism: An interesting opinion from an Enlightenment perspective The author makes his fundamental distinction one based on the difference between praiseworthy individualism vs excessive individualism. Unfortunately, the whole thesis devolves into mere sentimentalism that lacks the necessary ethical-scientific rigour for politics, to which the blog on constitutions is devoted. A philosopher of law woud have a hard time with the essay, as woud many lawyers — because it begs the question theoretically and ends up sounding much like a sermon, an apology for the Enlightenment. Call it Englightenment Lite. Yet, he does focus upon the apparent rise of extremism that reminds me of some of the oh-so-principled madmen-anarchists discussed among a wider panoply in <b>Albert Camus</b>' book <b><i>The Rebel</i></b>, an author who became known as a philosophical advocate of "absurdism" (thus, giving new life to irrationalism).<br />
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— Owlb<br />
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<span class="Apple-style-span" style="color: #181818;"><span class="Apple-style-span" style="line-height: 35px;"><a href="http://www.iconnectblog.com/2012/11/i%C2%B7con-10-issue-4-editorial/?utm_source=feedburner&utm_medium=email&utm_campaign=Feed%3A+I-CONnectBlog+%28I-CONnect+Blog%29" target="_blank">I-CONnect Blog</a> (Nov20,2k12)</span></span><br />
<span class="Apple-style-span" style="color: #181818; font-size: 28px; line-height: 35px;">Individual rights and the excesses of individualism: Heading back to a Hobbesian state of nature?</span><span class="Apple-style-span" style="line-height: 21px;"></span><br />
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by Michel Rosenfeld, co-editor, I-CONnect Blog</div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">In Hobbes’s vision, the state of nature is one of extreme individualism leading to a war of all against all and in which human life is “solitary, poor, nasty, brutish and short.” To overcome this, Hobbes posits a <b>social contract</b> leading to <b>civil society</b> in which humans can achieve security. More generally, the social contract stands as a <b>metaphor for a transition to constitutional rule and the guarantee of fundamental individual rights</b>. In feudal societies, the individual had no identity or rights distinct from the group or estate to which he or she belonged. With the advent of<b> the Enlightenment</b>, in contrast, the <u>individual became distinct from the group through the acquisition of constitutional rights meant to provide a significant measure of autonomy from impinging groups and from other individuals</u>. In short, constitutional rights were to give individuals their due, and Enlightenment based individualism to stir the polity towards equal liberty for all.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">A series of recent developments in countries with strong guarantees for individual rights, such as the United States, France, and Germany, raise a serious question, however, as to <b><u>whether the once salutary pull towards individualism can be taken to such excesses as to threaten the implantation of Hobbesian state of nature tendencies within the very core of the constitutional state</u></b>. <span id="more-1795" style="border-bottom-width: 0px; border-color: initial; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-style: initial; border-top-width: 0px; font: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"></span>The events in question may seem at first quite disparate. In the United States, they include the seemingly random shooting in a movie house in Colorado by a twenty-four-year-old university student of several dozens of spectators resulting in twelve deaths and fifty eight injuries; the massacre of six worshippers in the course of a service at a Sikh Temple in Wisconsin by someone with white supremacist leanings; and, the controversy over so called “legitimate” rape and abortion ignited by the Republican Party candidate for a US Senate seat in Missouri. In France, the relevant occurrence was the killing spree by Mohamed Merah who during a short period managed to gun down a number of French military personnel and several persons, including children, in a Jewish school in Toulouse. Finally, in Germany the relevant trigger was the decision of a regional court in Cologne holding the religiously mandated circumcision of a four year old Muslim to be in violation of that <b>boy’s right to bodily integrity</b> given that <b>he lacked the capacity to consent to the procedure</b>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Before attempting to draw a nexus between the above listed events and <b>excessive or pathological individualism</b>, it bears emphasizing that the killings in Colorado, Wisconsin, and in and around Toulouse may well each be aberrations perpetrated by <b>profoundly disturbed individuals</b>, and that therefore no causal inferences are assumed or intended in what follows. Consistent with this, the main point to be stressed is that the various occurrences listed above can be interpreted as being congruent with a trend towards excessive individualism—a trend more broadly exemplified by increasing divisiveness, conflict, and erosion of mutual tolerance in the three countries affected.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The excesses of individualism in each of the three countries involved differ in nature and emphasis. In the <span class="Apple-style-span" style="color: #741b47;"><b>United States</b></span>, the main focus is on <b>the individual versus the state</b>, and excesses center around a tendency to negate or downplay dependence of the individual on the state, society, particular social groups, or the family in his or her quest for survival and self-fulfillment. In <b><span class="Apple-style-span" style="color: #741b47;">France</span></b>, on the other hand, there is an <b>overriding concentration on the abstract individual stripped of all particularity or difference with a view to showcasing the ideal of equal citizenship</b>. In this context, the most likely excesses are suppression or repression of the individual’s individuality as exemplified by banning or discouraging expressions of religious affiliation, such as the wearing of the Islamic veil, in public spaces. Finally, in <b><span class="Apple-style-span" style="color: #741b47;">Germany</span></b>, the overwhelming concern is on the dignity and integrity of the individual, and excesses appear to stem primarily from an <b>overly narrow and culturally biased conception of the legitimate boundaries of individual dignity and integrity</b>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Individual autonomy, equality among individuals, and the dignity and integrity of the individual are, to be sure, essential to a well-functioning, constitutionally ordered democratic polity, and each of them must strive for <b>an optimal expression</b> through constant dynamic interaction with the various relevant groups and sources of collective identity that they must inevitably deal with. Because individual and group are engaged in <b>a constant mutually defining dynamic</b>, as the following examples suggest, excesses in individualism are inevitably accompanied by distortions and pathologies afflicting the collective dimensions at play.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">In the United States, the most dramatic and prevalent excesses of individualism are most vividly illustrated in the sadly all too frequent rapidly executed multiple killings with automatic or semi-automatic firearms capable of discharging several rounds of ammunition within a matter of seconds, such as occurred in the above mentioned Colorado killing or injuring of a total of seventy persons in a movie house. Monstrous occurrences of this kind project an image of <u>the lone besieged individual who feels under constant threat of violence and who believes that his incessantly targeted individuality is best protected by unleashing against those perceived as posing a threat to his way of life and amassing an arsenal of firearms sufficient to repel all suspected or real enemies, ranging from the state itself to anyone who may assume the role of a real or imagined antagonist</u>. Of the two examples cited above, the Colorado killing looms as an act of pure violence unaccompanied by any apparent ideological or political message. Nevertheless, two facts relating to this killing emerge as particularly telling in the context of the present discussion: the killer was able to amass an astounding quantity of firearms and ammunition entirely legally before triggering his murderous spree; and as seems too often the case in America, the movie showing at the time of the massacre was one drenched in violence, with shootings, deaths, and even threats to extinguish an entire city with a thermonuclear device.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The killing in a Sikh Temple in Wisconsin, on the other hand, did in all appearance combine a message of hate with the murderous use of firearms. The killer had, as already mentioned, white supremacist tendencies, and in his case, the perceived assault on his individuality stemmed in all likelihood from admission of non-whites who professed an alien religion within a space he felt entitled to reserve for himself and others like him. The killing of worshippers praying in a temple is particularly telling, moreover, as it exacerbates the dehumanization of the victims which is all the more startling in a country like the United States where freedom of religion and religious expression are among the most cherished national values. <b>The virtue of healthy individualism is that it fosters celebration of religious diversity</b>; the vice of the kind of excessive individualism prompted by the image of the besieged individual is that it blinds the individual to what he shares as an autonomous person with the other. Whereas what lurks behind these two killings and behind the type of excessive individualism of which the killings in question seem to be extreme instantiations is undoubtedly both highly complex and difficult to pinpoint, <b>two constitutional American peculiarities appear in tune with the conception of the individual as isolated and besieged</b>. The first of these is the <b>extensive protection of hate speech based on race, ethnicity, or religion under interpretations of the First Amendment sharply at odds with the free speech rights carved out in most other Western constitutional democracies where no constitutional protection is accorded to incitement to racial, ethnic, or religious hatred</b>. The second peculiarity in question stems from the disproportionate expansion of the right to bear arms under the Second Amendment leading to a systematic thwarting of sensible initiatives supported by most law enforcement professionals to reduce devastating violence involving the use of firearms.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Massacres such as those detailed above inevitably lead to demand for tighter regulation of firearms which are predictably resisted by <b>Second Amendment absolutists</b> who assert that the best defense against such atrocities is to arm everyone to even out the positions of all involved. These arguments have been repeatedly discredited by experts. Imagine the Colorado shooter in a dark movie house being met by additional gunfire coming randomly from different directions. Chances are that the final carnage would have been much worse. Nevertheless, for certain extreme individualists the myth persists, and the proposition that the assaulted individual count virtually exclusively on self-reliance lest his or her freedom and autonomy will inevitably have to be surrendered to the state is loudly and repeatedly proclaimed.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">This latter proposition appears front and center in the third American instance mentioned above, the controversy over remarks concerning <b>rape in relation to abortion</b> uttered by a Republican candidate to the US Senate. The candidate’s position is that <b>abortion should be prohibited without exception even in cases of rape or incest</b>—a position rejected by a vast majority of Americans. <u>It is particularly disturbing to have the state compel a victim of rape who becomes pregnant to carry her pregnancy to term—and that on measured as well as on extremist individualist grounds</u>. To overcome that hurdle, the candidate to the Senate singled out “legitimate” rape, and contrary to established scientific fact asserted that victims of such rape automatically produced a physical reaction that resulted in prevention of pregnancy. Whereas the candidate in question later stated that he misspoke and that he meant “forcible” rather than “legitimate” rape, the use of the latter term is particularly telling. Indeed, consistent with an extreme individualist perspective (which regards women as responsible for getting pregnant as if it were automatically their choice, but refuses to extend this projection of autonomy to a pregnant woman’s consideration of an abortion), <b>if the rape is “legitimate,” that is, real and forcible</b>, then the victim cannot be held responsible, but the question of abortion does not arise at all in the candidate’s narrative as nature protects the woman involved against pregnancy. On the other hand, by the same logic, it is presumably “legitimate” to make a victim of “non-forcible” rape (who must therefore be automatically assumed to have acquiesced or at least not objected to sexual intercourse [I doubt this is what the misspeaker had in mind, he was probably thinking of "statutory rape" where a girl underage to give consent is nevertheless a free-will consenter to the intercourse that will in due time make her pregnant — Owlb]) to have freely assumed the risk of pregnancy, and therefore to have to live with the consequences of that autonomous “choice.” In short, by making all pregnancies a “choice,” and all “non-forcible rape” “consensual,” this extreme individualist fantasy purports to <b>delegitimize all recourse to abortion by those whose pregnancy is the consequence of a crime of which they were the victim</b>. [That's the point, now, isn't it?]</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">French individualism, in contrast to its American counterpart, is more focused on <b>abstraction than on insularity</b>. Steeped in <b>Rousseau</b>’s distinction between the citizen and the <em style="border-bottom-width: 0px; border-color: initial; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-style: initial; border-top-width: 0px; font-style: italic; font: inherit; line-height: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">bourgeois</em>, French individualism exalts the <b>abstract individuality that underlies equal citizenship</b>. It is perhaps best encapsulated in the famous dictum of <b>Clermont-Tonnerre</b> made in connection with the emancipation of the Jews during the French Revolution: “<b>Everything must be refused to the Jews as a nation and everything must be accorded to the Jews as individuals . . . they must be individual citizens</b>.” Moreover, in a country with a history of wars of religion and deeply anchored in feudal hierarchy, shifting the emphasis away from <b>what makes people different</b> and towards <b>what frames them as similar and thus as equals</b> was undoubtedly a salutary thing to do even if it required recasting the individual at a high level of abstraction.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><b>Excessive individualism in the French case</b> stems primarily from <b>undue repression of one’s identity or individuality in the quest to further the republican ideal of equal citizenship</b>. Controversies over prohibition of the <b>Islamic veil in public schools</b> and <b>the <em style="border-bottom-width: 0px; border-color: initial; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-style: initial; border-top-width: 0px; font-style: italic; font: inherit; line-height: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">burqa</em> in public places</b> are telling examples of the kind of repression at stake. Moreover, such instances of repression of identity and individuality in the case of Muslim immigrants living in impoverished suburbs with high rates of unemployment seem particularly prone to lead to unrest and contestation. Indeed, a certain measure of repression in exchange for equal participation and a fair sharing of benefits in the common republican enterprise may be a <b>price well worth paying</b>. However, such (or arguably worse) repression coupled with <b>marginalization</b> and a sense of <b>unfair treatment as is commonly experienced by many who originate in the Maghreb</b> seem bound to exacerbate resentment and to eventually precipitate a return of the repressed.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Mohamed Merah’s carnage in Toulouse thus evokes a seemingly uncontrollable return of the repressed in a burst of unimaginable ferocity. Merah apparently cultivated the impression that he was a lone radicalized actor, but as the French police discovered,<b> he had become a well trained and connected jihadist who had travelled extensively to Afghanistan and the Middle East</b>. Accordingly, he embraced the most extreme and violent available iteration of his identity of origin. He then <b>proceeded to kill Muslims, who had served with the French military in Afghanistan</b>, whom he presumably saw as traitors. This he followed by turning against those he considered <b>“the” enemy, the Jews</b>, and proceeded to kill in cold blood several unsuspecting young children aged three, six, and eight, on their school premises.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Understandably, the reaction to the Toulouse massacres gave rise to fear of exacerbation of <b>Islamophobia in France</b>, and whereas the whole country became united in grief and solidarity over the Jewish school tragedy, <b>some have feared that in the long run France would witness an increase in anti-Semitism</b>. The logic behind this fear is that the more identities that visibly differ from that of the mainstream in the country come to the public fore, the more the <b>country’s majority will insist on reinforcing the sway of abstract individualism</b>. And this would be unfortunate, as it would lead to escalation of a struggle among proponents and opponents of the French republican ideal. Ironically, the best way for practicing <b>Muslims</b> and <b>Jews</b> to counter the excesses of French abstract individualism would seem to be to <b>unite</b> and <u>call for greater acceptance of plurality and difference consistent with maintaining the important virtues of equal citizenship</u>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">The Cologne regional court ban of circumcision on boys who are too young to give their consent on the grounds that it violates their right to bodily integrity differs markedly from the previous examples and may appear at first as a salutary offshoot of a <b>German brand of individualism based on preservation of the dignity and integrity of the individual</b>. <u>German individualism is a salutary and powerful antidote to the country’s Nazi past. Moreover, although German individualism differs from its French counterpart, its capacity for generating sufficient abstraction to allow for some distance between the individual and group affiliation must certainly be regarded in a positive light</u>.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">That said, the ban at stake, which has led to <b>strong protest by German Jews and Muslims</b>, and which has prompted many German legislators to work to insure the <b>legality of religiously prescribed circumcision throughout the country</b>, stems from an excessively individualistic conception of integrity. On the one hand, there are disagreements regarding whether there are more medical advantages or disadvantages associated with male circumcision (the American Academy of Pediatrics has just completed a survey concluding that the advantages of circumcision outweigh the disadvantages). In this sense, circumcision should not be treated differently than other elective medical interventions over which no one would dream of interfering with a parent’s decision on behalf of a minor child. If physicians disagreed over the benefits of tonsil removal in a particular case, for example, it would clearly be up to the parents to decide whether to have their minor child operated.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">On the other hand, <b>banning religiously mandated circumcision would inevitably result in many German Jews and Muslims feeling deprived of part of their dignity, integrity and individuality</b> as compared to those of their fellow Germans. In the 1994 <em style="border-bottom-width: 0px; border-color: initial; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-style: initial; border-top-width: 0px; font-style: italic; font: inherit; line-height: inherit; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Holocaust Denial Case</em>, the German Constitutional Court upheld a law that made it <u>a crime to deny the Holocaust, stressing that such denials had the effect of depriving German Jews of full membership in the post-Nazi German polity</u>. Prohibition of religiously prescribed circumcision would similarly affect German Jews and Muslims, no matter how well intentioned the proponents of excessive individualism may have been in endeavors to have the circumcisions in question outlawed.</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Properly circumscribed, <b>individualism is the bedrock of vibrant constitutional rights</b>. The individual should <b>not</b> be <b>smothered by the group</b>, but neither should he or she be unduly detached from it. <u>Excessive individualism is a vice, as is excessive subjection to a group</u>. To avoid these extremes, a <b>proper balance</b> must be struck and <b>room made for choices regarding group allegiances</b>. In today’s diverse polity, most individuals are prone to identifying with different groups making it necessary to seek the <b>proper balance</b> through <b>openness to pluralism</b> and <b>assiduous cultivation of mutual tolerance</b>.</span></div>
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Anonymoushttp://www.blogger.com/profile/16772525823462216671noreply@blogger.com0tag:blogger.com,1999:blog-25333774.post-50850092797645393112012-11-17T01:05:00.001-08:002012-11-17T01:05:53.358-08:00Academics: Philosophy: Notes inviting us to read Where Mortals Dwell by Craig Bartholomew<span class="Apple-style-span" style="line-height: 19px;"></span><br />
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small; font-weight: normal;">I'm certainly grateful for this book of philosophy for which the author supplies us on the Paideia website with fulsome notes as an invitation to read, refreshing philosophy to stimulate our imaginative reflection.</span></h1>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small; font-weight: normal;">— Owlb</span></div>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif; font-size: small; font-weight: normal;"><a href="http://www.paideiacentre.ca/story/where-mortals-dwell-christian-view-place-today" target="_blank">Paideia Centre for Public Theology</a> (April4,2k11)</span></h1>
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Where Mortals Dwell: </h1>
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A Christian View of Place for Today</h1>
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By: </div>
<a href="http://www.paideiacentre.ca/rev-dr-craig-bartholomew" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">Rev. Dr. Craig Bartholomew</a></div>
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Date: </div>
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<span class="Apple-style-span" style="font-size: large;">Anthropology/Archeology and Place</span></div>
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<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.c14dating.com/" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">www.c14dating.com</a> Radiocarbon dating used as a method of situating/placing ourselves anthropologically/natural-historically/physically in the world in order to derive inferences of our place of origin.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span>Developed in the late 1970’s this method was said to offer a revolutionary approach to uncovering the genesis of the human species.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Measurement of temporal processes is the key to unlocking the mysteries of our place in the world.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://architectures.home.sapo.pt/Entrada.htm" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://architectures.home.sapo.pt/Entrada.htm</a> A very interesting site on the archeology of architecture focusing on the prehistoric buildings in Portugal; instead of merely focusing on tombs or temples, these archeologists seek to ethnographically infer what meanings the successive structuring and restructuring of mundane places could have meant socially and cognitively for the ‘prehistoric’ inhabitants of the area.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://home.worldcom.ch/~negenter/" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://home.worldcom.ch/~negenter/</a> This site is called Implosion (an insight allegedly taken from O.H. Bollnow) and is dedicated to Architectural Anthropology subhuman, semantic, domestic, and settlement architecture is explored ethnographically, dia- and synchronically in order to facilitate a new approach to many disciplines in the humanities.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Some of the links are not very helpful, but others may be of interest.</span></span></li>
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<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: 'Trebuchet MS', sans-serif; font-size: large;">Architecture and Place</span></span><ul style="margin-bottom: 12px; margin-left: 0px; margin-right: 0px; margin-top: 6px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" type="disc">
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a href="http://www.cf.ac.uk/archi/unwins/aawebs/analarch.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.cf.ac.uk/archi/unwins/aawebs/analarch.html</a> “Place is to architecture as meaning is to language”, this site was created and is maintained by Simon Unwin in conjunction with his book <em>Analysing Architecture</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>The site is made up of separate links that correspond to the chapter divisions in his book.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>This is a VERY interesting site!<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span><em>Species of Spaces</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> by Georges Perec is often quoted and may be of interest.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Unwin is quite influenced by Heidegger it seems, as there is a concerted effort to incorporate ontology with architecture/place.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.designboom.com/eng/funclub/dillerscofidio.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.designboom.com/eng/funclub/dillerscofidio.html</a> this is a building designed by Diller and Scofidio called “The Blur Building”…quite interesting.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.cca.qc.ca/en" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.cca.qc.ca/en</a> “The Canadian Centre for Architecture (CCA) was founded in 1979 as a new form of cultural institution to build public awareness of the role of architecture in society, promote scholarly research in the field, and stimulate innovation in design practice.”<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>This site and organization are of great interest; the CCA is located in Montreal, where various exhibitions, seminars, tutorials, etc. are held.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.charlesmoore.org/home.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.charlesmoore.org/home.html</a> “The Charles Moore Foundation is dedicated to the advancement and appreciation of the whole physical domain - architecture, landscape, the environment, cities, steets, homes, and neighborhoods. The foundation's programs, publications, and projects are guided by the values central to the late Charles Moore's thinking, and the conviction that "good places matter."<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>The Moore Foundation has as its own home the Moore/Andersson Compound in Austin, Texas.”</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a href="http://www.arch.ksu.edu/seamon/EAP.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.arch.ksu.edu/seamon/EAP.html</a> this is the website for the “Environmental and Architectural Phenomenology Newsletter”; this journal explores the following themes: </span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Sense of place; Architectural and landscape meaning; Changing conceptions of space, place, and nature; Home, dwelling, and journey; The nature of environmental and architectural experience; Environmental design as place making; The practice of a <em>lived</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">environmental ethic.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>The site has a great number of articles available to read for free!</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://places.designobserver.com/" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://places.designobserver.com/</a> The Design Observer Group website…sooo much to explore on this website…definitely worth a look.</span></span></li>
</ul>
<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: 'Trebuchet MS', sans-serif; font-size: large;">Art and Place</span></span><ul style="margin-bottom: 12px; margin-left: 0px; margin-right: 0px; margin-top: 6px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" type="disc">
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a href="http://www.ski.org/CWTyler_lab/CWTyler/Art%20Investigations/C20th_Space/C20thSpace.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.ski.org/CWTyler_lab/CWTyler/Art%20Investigations/C20th_Space/C20thSpace.html</a> This is a link to an essay entitled “The Concept of Space in 20th Century Art” and may be of interest as it relates the various movements of art in the 20th c. to scientific and social re-constructions or deconstructions of space/place and how these were utilized or theorized on canvas, sculpture, mixed media, etc.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>The essay draws much of its inspiration from op artist Frank Stella’s work and book <em>Moving Spaces</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> (1986).</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.nmai.si.edu/exhibitions/reservation_x/intro.htm" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.nmai.si.edu/exhibitions/reservation_x/intro.htm</a> This site is called “Reservation X: the Power of Place” and is an exploration into the dynamics of place, community and identity from the perspective of seven Native American artists.<strong></strong></span></span></li>
</ul>
<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: 'Trebuchet MS', sans-serif; font-size: large;">Place and Environment</span></span><ul style="margin-bottom: 12px; margin-left: 0px; margin-right: 0px; margin-top: 6px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" type="disc">
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a href="http://www.envplan.com/D.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.envplan.com/D.html</a> this site is the link to the journal <em>Society and Space</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> which is fourth in a series of journals entitled <em>Environment and Planning</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">; the journal is an “international and interdisciplinary journal that provides a forum for the discussion of the mutually constitutive relation between the social and the spatial. It seeks to be philosophically sophisticated, practically relevant, and to concretely theorize a range of contemporary, historical, political and cultural contexts.”<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>There is a link to some of the articles that have appeared in the journal which can be downloaded as PDF files.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.psyeta.org/sa/" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.psyeta.org/sa/</a> the “Society and Animals Forum” is a database dedicated to human and non-human animal interaction; the site has a number of helpful links on the subject, as well as reading lists, public discussion forums etc.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a href="http://www.versobooks.com/books/tuvwxyz/w-titles/wolch_animalgeo.shtml" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.versobooks.com/books/tuvwxyz/w-titles/wolch_animalgeo.shtml</a> this is a link to a book title that looks very interesting and worthwhile to check out, it is entitled, <em>Animal Geographies: Place, Politics and Identity in the Nature-Culture Borderlands</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.acousticecology.org/" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.acousticecology.org/</a> very interesting site exploring the sonoric environment, the sound of place and the place of sound.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.sfu.ca/~truax/wsp.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.sfu.ca/~truax/wsp.html</a> another soundscape website dedicated to the work of R. Murray Schafer of Simon Fraser University who, in the 60’s and 70’s recorded the sounds of the urban and surrounding environment of Vancouver; the site is equipped with links to a host of sound bites both urban and wild.</span></span></li>
</ul>
<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: 'Trebuchet MS', sans-serif;">Place and Culture</span></span><ul style="margin-bottom: 12px; margin-left: 0px; margin-right: 0px; margin-top: 6px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" type="disc">
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a href="http://legacy.lclark.edu/~soan370/global/spaceplace.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://legacy.lclark.edu/~soan370/global/spaceplace.html</a> Very interesting and worthwhile website! “Landscapes of Capital: Representing Time, Space, & Globalization in Corporate Ads”</span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><strong> </strong></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Part of this project is an investigation into the metaphorical representations of place in TV and internet advertising, as well as the cosmo-logies such representations presuppose or construct, i.e. what kinds of spaces/places are being represented as desirable, how a product is framed, product (im-) placement, etc.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a href="http://www.arch.virginia.edu/site-mem/home.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.arch.virginia.edu/site-mem/home.html</a> <em>Sites of Memory: Landscapes and Race Identity</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> was a symposium at the University of Virginia in 1999, it “is a collaborative project aimed at documenting fragments of the black American cultural landscape. Its goal is to explore the historic and contemporary effects of race upon the development of the built environment and to examine the realities and myths of America's dual racial landscapes. Central to this project is the idea that race has influenced the spatial development of the American landscape, creating separate, though sometimes parallel, overlapping or even superimposed cultural landscapes for black and white Americans.”<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>This site is quite interesting and worthwhile to explore.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a href="http://www.carleton.ca/space/" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.carleton.ca/space/</a> this is the weblink to the seemingly worthwhile journal <em>Space and Culture</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">…I’ve looked over some back issues and there seems to be a lot to dig into in every one.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>You can order back issues in .pdf through the site, or search through the site and order through JSTOR with RUC.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.mysteriousplaces.com/" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.mysteriousplaces.com/</a> “Mysterious Places seeks to give the visitor information, educational materials, and personal observations about the remains of ancient civilizations, sacred sites and unusual locations from around the world.”<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span><em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.sacredsites.com/" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.sacredsites.com/</a> the photo-journal of Martin Gray; worth a look.<em></em></span></span></li>
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<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span></span></div>
<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Place and Literature</span></span><ul style="margin-bottom: 12px; margin-left: 0px; margin-right: 0px; margin-top: 6px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" type="disc">
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.ualberta.ca/~dmiall/Travel/Space.htm" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.ualberta.ca/~dmiall/Travel/Space.htm</a> compilation of various quotations in literature regarding place; quite enjoyable and useful. <a href="http://www.ualberta.ca/~dmiall/Travel/travell.htm" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.ualberta.ca/~dmiall/Travel/travell.htm</a> compilation of various quotations on traveling and travelers from the same source.</span></span></li>
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<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><strong></strong></span></span></div>
<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: 'Trebuchet MS', sans-serif; font-size: large;">Philosophy of Place</span></span><ul style="margin-bottom: 12px; margin-left: 0px; margin-right: 0px; margin-top: 6px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" type="disc">
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a href="http://www.otto-friedrich-bollnow.de/doc/LivedSpace.pdf" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.otto-friedrich-bollnow.de/doc/LivedSpace.pdf</a> Otto-Friedrich Bollnow was a German philosopher who studied under Heidegger; although he obtained his PhD in physics, he came to the understanding that human space is quite different from the space plotted out and analyzed by physics, geometry, astronomy, etc.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Human space is not homogeneous; humans are in space/place, we create spaces/places, interact with them, attach certain values to them, our self-identity becomes wrapped up with them, etc.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Human space/place involves demarcations, circumscription, boundary making and breaking (polarities of inside/outside, above/below, close/far, narrow/wide, etc. are pregnant with meaning in the human place-world).<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>The link above is an essay entitled “Lived Space” written by Bollnow; he also has a book entitled <em>Man and Space</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> (<em>Mensch und Raum</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">) which is out of print and <em>Human Space</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> which can be purchased online.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://pegasus.cc.ucf.edu/~janzb/life@ucf/home.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://pegasus.cc.ucf.edu/~janzb/life@ucf/home.html</a> Bruce B. Janz’s (Philosophy Department of UCF) website on place.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.dkolb.org/#plsec" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.dkolb.org/#plsec</a> David Kolb’s (Department of Philosophy, Bates College) website.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><a href="http://www.utas.edu.au/placenet" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.utas.edu.au/placenet</a> and <a href="http://fcms.its.utas.edu.au/arts/philosophy/pagedetails.asp?lpersonId=2131" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://fcms.its.utas.edu.au/arts/philosophy/pagedetails.asp?lpersonId=2131</a>are Jeff Malpas’ (Department of Philosophy, University of Tasmania) websites on place.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: url(http://www.paideiacentre.ca/sites/all/themes/acquia_marina/images/green-bullet.png); background-origin: initial; background-position: 0% 0.5em; background-repeat: no-repeat no-repeat; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Edward Casey, <a href="http://www.sunysb.edu/philosophy/faculty/ecasey/articles/How_to_Get_from_Space_to_Place.pdf" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">"How to Get from Space to Place in a Fairly Short Stretch of Time: Phenomenological Prolegomena." (PDF)</span></a> </span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><em>Senses of Place</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Steven Feld and Keith H. Basso eds.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Santa Fe: School of American Research Press, 1997. <a href="http://www.stonybrook.edu/philosophy/faculty/ecasey/" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">http://www.stonybrook.edu/philosophy/faculty/ecasey/</a></span></span></li>
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<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: 'Trebuchet MS', sans-serif;">BOOKS AND/OR JOURNAL ARTICLES OF INTEREST</span></span><div class="MsoNormal" style="font-weight: normal; line-height: 1.5; margin-bottom: 10px; margin-left: 0px; margin-right: 0px; margin-top: 10px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">
<span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span></span></div>
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<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Balshaw, Maria, and Liam Kennedy, eds. <em>Urban Space and Representation.</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Sterling, VA: Pluto Press, 2000.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Betsky, Aaron, Queer Space: Architecture and Same-Sex Desire. New York: William Morrow & Company, Inc. 1997.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Foucault, Michel. "Of Other Spaces," <em>Diacritics</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 16 (Spring 1986), 22-27.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">-- “Panopticism (Excerpt)” in <em>Rethinking Architecture: A Reader in Cultural Theory.</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Neil Leach, ed.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Jackson, John Brinckerhoff. <em>A Sense of Place, A Sense of Time</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. New Haven, CT: Yale University Press, 1994.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Kennedy, Liam. <em>Race and Urban Space in Contemporary American Culture</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Chicago: Fitzroy Dearborn, 2000.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Lowenthal, David. "Past Time, Present Place: Landscape and Memory." <em>Geographical Review</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> LXV, no. 1 (January) (1975): 1-37.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Massey, Doreen B. <em>Space, Place, and Gender</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Minneapolis: University of Minnesota Press, 1994.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">McDowell, Linda. <em>Gender, Identity, and Place: Understanding Feminist Geographies</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Minneapolis: University of Minnesota Press, 1999.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Rodman, Margaret. "Empowering Place: Multilocality and Multivocality." <em>American Anthropologist</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 94 (1992): 640-656.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Rybczynski, Witold. <em>Home: A Short History of an Idea</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. New York, NY: Viking, 1986.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Tuan, Yi-Fu. <em>Space and Place: The Perspective of Experience</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Minneapolis: University of Minnesota Press, 1977.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Vlach, John Michael. <em>Back of the Big House: The Architecture of Plantation Slavery</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">, The Fred W. Morrison Series in Southern Studies. Chapel Hill: University of North Carolina Press, 1993.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Aitken, Stuart C. and Leo E. Zonn, eds. <em>Place, Power, Situation and Spectacle: a Geography of Film. </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Lanham, Md.: Rowman & Littlefield, 1994.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Aoki, Keith. "Race, Space, and Place: The Relation Between Architectural Modernism, Post-Modernism, Urban Planning, and Gentrification" <em>Fordham Urban Legal Journal</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 699 (1993).</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Arizpe, L. "The Politics of Place and the Power of the Weaker" <em>Development </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">45:1 (March 2002): 22-24.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Bale, John. "The Place of 'Place' in Cultural Studies of Sports."<em> Progress in Human Geography</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 12:4 (1988): 507-524.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Durrheim, Kevin & John Dixon "The Role of Place and Metaphor in Racial Exclusion: South Africa's Beaches as Sites of Shifting Racialization." <em>Ethnic and Racial Studies</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 24:3 (May 2001): 433-450.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Fleming, Douglas K and Richard Roth. "Place in Advertising." <em>Geographical Review </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">81:3 (July 1991): 281-291.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">hooks, bell. "Homeplace: A Site of Resistance," <em>Yearning, Race, Gender, and Cultural Politics</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Boston: South End Press, 1990.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Jones, Lindsay. "Jewish Place and Placelessness: Historical and Academic Challenges," in Neil Jacobs, ed.,<em>Studies in Jewish Geography</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">, special issue of <em>Shofar: an Interdisciplinary Journal of Jewish Studies </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">17:1 (1998).</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Kitchin, R.M. ""Out of place", "knowing one's place": Towards a spatialised theory of disability and social exclusion." <em>Disability and Society</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 13:3 (1998): 343-356.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Airaksinen, Timo. "Social Time and Place." <em>Man and World</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>18 (1985): 99-106.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Duhem, Pierre. <em>Medieval Cosmology: Theories of Infinity, Place, Time, Void and the Plurality of Worlds</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<em> </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span>Edited and translated by Roger Ariew. University of Chicago Press, 1985.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Sambursky, Schmuel. <em>The Concept of Place in Late Neoplatonism</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Jerusalem: Israel Academy of Sciences and Humanities, 1982.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Efros, Israel Isaac. <em>The Problem of Space in Jewish Mediaeval Philosophy</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. New York: AMS Press, 1966.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Furley, David. "Summary of Philoponus' Corollaries on Place and Void" in Richard Sorabji, ed.,<em> Philoponus</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Ithaca, NY: Cornell University Press, 1987: 130-139.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Philoponus. <em>Place, Void and Eternity: Corollaries on Place and Void.</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Translated by David Furley. With Simplicius,<em>Against Philoponus on the Eternity of the World</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">, translated by Christian Wildberg. London: Duckworth, 1991.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Harrington, L. <em>Sacred Place in Early Medieval Neoplatonism</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Palgrave Macmillan, 2004.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Hippocrates. <em>Airs, waters, places, The medical works of Hippocrates.</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Translated by John Chadwick and W. N. Mann. Oxford: Blackwell, 1950. See also <em>Hippocrates</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">, vol. 1, trans. by W. H. S. Jones. Cambridge, MA: Harvard University Press, 1957: 71-137.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Leijenhorst, Cees. "Place, space and matter in Calvinist physics." <em>The Monist</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. 84:4 (October 2001): 520ff.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Mulrooney, Sean. "Boethius on Place." <em>Proceedings of the PMR Conference: Annual Publication of the International Patristic, Mediaeval and Renaissance Conference</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 15 (1990): 117-26.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Rynasiewicz R. "By Their Properties, Causes and Effects: Newton's Scholium on Time, Space, Place and Motion--I. The Text." <em>Studies in History and Philosophy Part A</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>26:1 (March 1995): 133-153.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Schabel, Chris. "Place, Space, and the Physics of Grace in Auriol's "Sentences" Commentary." <em>Vivarium: an International Journal of the Philosophy and Intellectual Life of the Middle Ages and Renaissance</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>38:1 (2000): 117-161.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Sorabji, Richard.<em> Matter, Space and Motion</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Ithaca, NY: Cornell University Press, 1988.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Shapiro, Herman. <em>Motion, Time and Place According to William Ockham</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. St. Bonaventure, NY: Franciscan Institute, 1957.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Bergson, Henri. "Aristotle's Concept of Place." <em>Studies in Philosophy and the History of Philosophy</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 5 (1970): 13-72. See also <em>L'idée de lieu chez Aristotle</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> in <em>Mélanges</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> (Paris: Presses universitaires de France, 1972 [Alcan 1889])</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Irigaray, Luce. "Place, Interval: a Reading of Aristotle, "Physics" IV" in Freeland, Cynthia, ed., <em>Feminist Interpretations of Aristotle</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>University Park, Pennsylvania: Pennsylvania University Press, 1998.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Morison, Benjamin. <em>On Location: Aristotle’s Concept of Place</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Oxford: Clarendon Press, 2002.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Schauber, Nancy. "Aristotle's Two Conceptions of Place" <em>Prima Philosophia</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 11:4 (1998): 369-374.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Wiggins, D. "The Individuation of Things and Places, Part I" <em>The Proceedings of the Aristotelian Society</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. 1963; Supplement 37: 177-202.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Woods, M. "The Individuation of Things and Places, Part II"<em> Proceedings of the Aristotelian Society.</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 1963; Supplement 37: 203-216.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Tuan, Yi-Fu.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span><em>Space & Place: the Perspective of Experience</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Minneapolis: University of Minnesota Press, 1977.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Bachelard, Gaston.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span><em>The Poetics of Space</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Boston: Beacon Press, 1994.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Casey, Edward. "Getting Placed: Soul in Space" <em>Spring</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 7 (1982).<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Casey, Edward. "‘The Element of Voluminousness': Depth and Place Re-examined," in M. Dillon, ed., <em>Merleau-Ponty Vivant</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Albany: SUNY Press, 1990: 1-29.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Casey, Edward. "Place, Form, and Identity in Post-modern Architecture and Philosophy: Derrida avec Moore, Mies avec Kant." In Shapiro, Gary ed.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span><em>After the Future: Postmodern Times and Places</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Albany, N.Y.: SUNY Press, 1990: 199-230.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Casey, Edward. "Heidegger In and Out Of Place" in <em>Heidegger: A Centenary Appraisal</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Pittsburgh: Silverman Phenomenology Center, 1990: 62-98.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Casey, Edward. "Smooth Spaces and Rough-edged Places: The Hidden History of Place." <em><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"></span>Review of Metaphysics</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. 51:2(1997): 267-296.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Casey, Edward. "The Production of Space or The Heterogeneity of Place: A Commentary on Edward Dimendberg and Neil Smith." in Light, Andrew & Jonathan Smith, eds. <em>The Production of Public Space: Philosophy and Geography II.</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Lanham: Rowman and Littlefield, 1998.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Casey, Edward. "J.E.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Malpas’s Place and Experience: A Philosophical Topography Converging and Diverging In/On Place”. <em>Philosophy and Geography.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span></em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">4:2 (August 2001).</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Casey, Edward S. "Between Geography and Philosophy: What Does It Mean to Be in the Place-World?
(Forum)"<em>Annals of the Association of American Geographers </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">91:4 (2001): 683ff.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Casey, Edward S. "On Habitus and Place: Responding to My Critics (Forum)" <em>Annals of the Association of American Geographers </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">91:4 (2001): 716ff.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Casey, Edward. <em>Representing Place: Landscape, Painting and Maps</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Minneapolis: University of Minnesota Press, 2002.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Casey, E. S. "From space to place in contemporary health care." <em>Social Science and Medicine</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>56:11 (June 2003): 2245-2247.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Schatzki, Theodore. "Subject, Body, Place." <em>Annals of the Association of American Geographers</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. 91:4 (2001): 698-702.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Young, Terence. "Place Matters." <em>Annals of the Association of American Geographers</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>91:4 (2001): 681-682.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Bonta, Mark & John Protevi. "Between Geography and Geophilosophy: <em>A Thousand Plateaus</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> and the Contemporary Earth Sciences. Part I" <a href="http://www.artsci.lsu.edu/fai/Faculty/Professors/Protevi/GeobookIntro.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">http://www.artsci.lsu.edu/fai/Faculty/Professors/Protevi/GeobookIntro.html</span></a>.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Bonta, Mark & John Protevi. "Between Geography and Geophilosophy: <em>A Thousand Plateaus</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> and the Contemporary Earth Sciences. Part II"<a href="http://www.artsci.lsu.edu/fai/Faculty/Professors/Protevi/ComplexSpaces.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">http://www.artsci.lsu.edu/fai/Faculty/Professors/Protevi/ComplexSpaces.html</span></a>.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Janz, Bruce. "The Territory Is Not The Map: Place, Deleuze and Guattari, and African Philosophy" <em>Philosophy Today</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>45:4/5 (Winter 2001): 388-400. Also in <em>Philosophia Africana</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>5:1 (March 2002).<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Bonta, Mark & John Protevi. Sample Entries from <em>Between Geography and Geophilosophy: A Thousand Plateaus and the Contemporary Earth Sciences</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> <a href="http://www.artsci.lsu.edu/fai/Faculty/Professors/Protevi/SampleEntries.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">http://www.artsci.lsu.edu/fai/Faculty/Professors/Protevi/SampleEntries.html</span></a>.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Maskit, Jonathan. "Something Wild? Deleuze and Guattari and the Impossibility of Wilderness." in Light, Andrew & Jonathan Smith, eds. <em>Philosophies of Place: Philosophy and Geography III</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Lanham: Rowman and Littlefield, 1999.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;">Chanter, Tina. "Abjection, Death and Difficult Reasoning: The Impossibility of Naming Chora in Kristeva and Derrida" <a href="http://www.usc.edu/dept/comp-lit/tympanum/4/chanter.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">http://www.usc.edu/dept/comp-lit/tympanum/4/chanter.html</span></a>.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Derrida, "Khora" in T. Dutoit, ed., <em>On the Name</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<em> </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Stanford: Stanford University Press, 1995: 89-127. Originally published as "Chora" in Poikilia: Festschrift pour J.-P. Vernant. Paris: Ecole des Hautes Etudes, 1987.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Derrida, Jacques. "Architecture Where the Desire May Live." in Leach, Neil.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span><em>Rethinking Architecture: A Reader in Cultural Theory</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Routledge, 1997: 319-323.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Defert, Daniel. "Foucault, space and the architects", in: David, Catherine/Chevrier, Jean-François (Hrsg.):<em>Poetics/Politics. Das Buch zur Documenta X</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">, Ostfildern-Ruit: Hatje Cantz, 1997: 274-283.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">DiMéo, Guy. "Géographies tranquilles du quotidien. Une analyse de la contribution des sciences sociales et de la géographie à l'étude des pratiques spatiales", <em>Les Cahiers de Géographie du Québec</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 43 (1999): 75-93.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Foucault, Michel. "Of Other Spaces" <em>Diacritics</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. 16 (Spring 1986): 22-27. <em>See also </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Leach, Neil.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span><em>Rethinking Architecture: A Reader in Cultural Theory</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Routledge, 1997: 350-356.<a href="http://foucault.info/documents/heteroTopia/foucault.heteroTopia.en.html" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">http://foucault.info/documents/heteroTopia/foucault.heteroTopia.en.html</span></a>.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Foucault, Michel. "Space, Knowledge and Power" (interview)." Leach, Neil. <em>Rethinking Architecture: A Reader in Cultural Theory</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Routledge, 1997: 367-379.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Foucault, Michel. "Questions on Geography" in C. Gordon, ed. <em>Power/Knowledge: Selected Interviews and Other Writings 1972-1977</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. New York: Pantheon, 1980: 63-77.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Philo, Chris. "Foucault's Geography" Crang, Michael & N. J. Thrift, eds.<em> Thinking Space (Critical Geographies)</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. London: Routledge, 2000: 205-238.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Relph, Edward C. "Place, Postmodern Landscapes and Heterotopia", in: </span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><em>Environmental and Architectural Phenomenology</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 3/1 (1992): 14.</span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Angus, Ian. "Place and Locality in Heidegger's Late Thought." <em>Symposium: Journal of the Canadian Society for Hermeneutics and Postmodern Thought</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. 5:1 (Spring 2001): 5-23.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Casey, Edward. "Heidegger In and Out Of Place" in <em>Heidegger: A Centenary Appraisal</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Pittsburgh: Silverman Phenomenology Center, 1990: 62-98.<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Gunter Dittmar, "Upon the Earth, Beneath the Sky: The Architecture of Being, Dwelling, and Building"<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span><em>Current Studies in Phenomenology and Hermeneutics</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. 1 (Winter 2001).<em></em></span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Elden, Stuart, "Heidegger's Hölderlin and the Importance of Place." <em>Journal of the British Society for Phenomenology</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 30:3 (October 1999): 258-74.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Heidegger, Martin. "Poetically Man Dwells"<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>and “Building, Dwelling, Thinking” in <em>Poetry, Language, Thought</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Trans. A. Hofstadter. New York: Harper & Row, 1971.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Heidegger, Martin. "Art and Space." <em>Man and World </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">3 (1973): 3-8. See also Leach, Neil.<em> Rethinking Architecture: A Reader in Cultural Theory</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Routledge, 1997: 121-124.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Kluback, William & Jean Wilde. “An Ontological Consideration of Place,” in Martin Heidegger, <em>The Question of Being</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>trans. William Kluback and Jean T. Wilde. New York: Twayne Publishers, 1958.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Malpas, Jeffrey. "Uncovering the Space of Disclosedness: Heidegger and the Problem of Spatiality in Being and Time", in Jeff Malpas and Mark Wrathall (ed.), <em>Heidegger, Modernity Authenticity</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. (Cambridge, Mass.: MIT Press, 1999).</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Olivier, G. "Heidegger and Architecture: Preliminary Remarks." <em>South African Journal of Philosophy</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 3 (1984): 22-30.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Wollan, G. "Heidegger's philosophy of space and place." <em>Norwegian Journal of Geography</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 57:1 (2003): 31-39.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Neri, Guido. "Earth and Sky: An Analysis of Husserl's 1934 Manuscript on "The Spatiality of Nature"" <em>Telos</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 92 (Summer 1992): 63-84.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Brenner, Neil. "State Theory in the Political Conjuncture: Henri Lefebvre's 'Comments on a New State Form."<em>Antipode</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 2001: 783-808. <a href="http://sociology.fas.nyu.edu/docs/IO/222/2001.Brenner.ANTIPODE1.pdf" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">http://sociology.fas.nyu.edu/docs/IO/222/2001.Brenner.ANTIPODE1.pdf</span></a>.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Brenner, Neil. "“Global, fragmented, hierarchical: Henri Lefebvre's geographies of globalization.” <em>Public Culture</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">10:1 (1997): 137-169. <a href="http://sociology.fas.nyu.edu/docs/IO/222/1997.Brenner.Public.Culture.pdf" style="color: #27638c; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">http://sociology.fas.nyu.edu/docs/IO/222/1997.Brenner.Public.Culture.pdf</span></a>.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Dimendberg, Edward. "Henri Lefebvre on Abstract Space." in Light, Andrew & Jonathan Smith, eds. <em>The Production of Public Space: Philosophy and Geography II.</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Lanham: Rowman and Littlefield, 1998.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Janzen, Russell. "Reconsidering the Politics of Nature: Henry Lefebvre and <em>The Production of Space</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">." <em>Capitalism, Nature, Socialism </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">13:2 (June 2002): 96-116.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Lefebvre, Henri. <em>The Production of Space</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Trans. Donald Nicholson-Smith. Oxford: Blackwell, 1991.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Molotch, Harvey. "The Space of Lefebvre." <em>Theory and Society</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> 22:6 (December 1993): 887-895.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Lefebvre, Henri. <em>The Urban Revolution</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. University of Minnesota Press, 2003.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Shields, Rob.<em><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>Lefebvre, Love and Struggle: Spatial Dialectics</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. London & New York: Routledge, 1999.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Abe, Masao. "Nishida's Philosophy of "Place"." <em>International Philosophical Quarterly</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>28 (1988): 355-371.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Arisaka, Yoko. “System and Existence: Nishida's Logic of Place” in Augustin Berque, ed. <em>Logique du lieu et depassement de la modernite</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Ousia, Brussels: 1999: 40-65.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Heyd, Thomas. "Basho and the Aesthetics of Wandering: Recuperating Space, Recognizing Place, and Following the Ways of the Universe." <em>Philosophy East and West</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. 53:3 (July 2003): 291-307.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Raud, Rein. "'Place' and 'Being-time': Spatiotemporal Concepts in the Thought of Nishida Kitaro and Dogen Kigen." <em>Philosophy East and West</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">.<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>54:1 (January 2004): 29-51.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Malpas, Jeffrey. "A Taste of Madeleine: Notes Towards a Philosophy of Place" <em>International Philosophical Quarterly </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">34:136 (December 1994): 433-451.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Malpas, Jeffrey. "Finding Place: Spatiality, Locality, and Subjectivity" in Light, Andrew & Jonathan Smith, eds.<em>Philosophies of Place: Philosophy and Geography III</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">. Lanham: Rowman and Littlefield, 1999.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Malpas, Jeffrey. "Remembering Place." <em>International Journal of Philosophical Studies.</em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </span>10:1 (Fall 2002): 92-99.</span></span></li>
<li class="MsoNormal" style="background-attachment: initial; background-clip: initial; background-color: initial; background-origin: initial; background-position: 0% 0.5em; list-style-image: none; list-style-type: none; margin-bottom: 2px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 20px; padding-right: 0px; padding-top: 2px;"><span class="Apple-style-span" style="font-family: Times, 'Times New Roman', serif;"><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Malpas, Jeffrey. "Bio-medical Topoi-the dominance of space, the recalcitrance of place, and the making of persons." <em>Social Science and Medicine </em></span><span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">56:11 (June 2003): 2343-2351.</span></span></li>
</ul>
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