What is the role of religion, especially Christianity, in morality, pro-social behavior and altruism? Are there innate human moral capacities in the human mind? When and how did they appear in the history of evolution? What is the real significance of Jesus’ teaching in the Sermon on the Mount — does it set up unique moral standards or only crystallize humans’ innate moral intuitions? What is the role of religious teachings and religious communities in pro-social behavior?
Christianity and the Roots of Morality: Philosophical, Early Christian, and Empirical Perspectives casts light on these questions through interdisciplinary articles by scholars from social sciences, cognitive science, social psychology, sociology of religion, philosophy, systematic theology, comparative religion and biblical studies.
Contributors include: Nancy T. Ammerman, István Czachesz, Grace Davie, Jutta Jokiranta, Simo Knuuttila, Kristen Monroe, Mika Ojakangas, Sami Pihlström, Antti Raunio, Heikki Räisänen (✝), Risto Saarinen, Kari Syreeni, Lauri Thurén, Petri Ylikoski.
The Ethics and Religious Philosophy of Etty Hillesum contains the proceedings of the second international Etty Hillesum Congress at Ghent University in January 2014 and is a joint effort by fifteen Hillesum experts to shed new light on the life, works and vision of the Dutch Jewish writer Etty Hillesum (1914-1943), one of the victims of the Nazi-regime. Hillesum’s diaries and letters illustrate her heroic struggle to come to terms with her personal life in the context of the Holocaust. This volume revives Hillesum research with a comprehensive rereading of her texts. With the current rise of interest in peace studies, Judaism, the Holocaust, inter-religious dialogue, gender studies and mysticism, it is evident that this book will be invaluable to students and scholars in various disciplines.
In the Vale of Tears brings to a culmination the project for a renewed and enlivened debate over the interaction between Marxism and religion. It does so by offering the author's own response to that tradition. It simultaneously draws upon the rich insights of a significant number of Western Marxists and strikes out on its own. Thus, it argues for the crucial role of political myth on the Left; explores the political ambivalence at the heart of Christianity; challenges the bent among many on the Left to favour the unexpected rupture of kairós as a key to revolution; is highly suspicious of the ideological and class alignments of ethics; offers a thorough reassessment of the role of fetishism in the Marxist tradition; and broaches the question of death, unavoidable for any Marxist engagement with religion. While the book is the conclusion to the five-volume series,
The Criticism of Heaven and Earth, it also stands alone as a distinct intervention in some burning issues of our time.
Winner of the 2014 Isaac and Tamara Deutscher Memorial Prize.
The predominance and global expansion of homogenizing modes of production, consumption and information risks alienating non-Western and Western people alike from the intellectual and moral resources embedded in their own distinctive cultural traditions. In reaction to the erosion of traditional cultures and civilizations, we seem to be witnessing the re-emergence of a tendency to “re-ethnicize the mind” through renewed and more or less systematic cultural revivals worldwide (e.g., “hinduization,” “ivoirization,” “sinofication,” “islamicization,” “indigenization,” etc.). How do and should
philosophers understand and assess the significance and impact of this phenomenon? Authors acquainted with the contemporary situation in Africa, Asia, the Middle-East, South-America, and Europe try to answer this question.
In the final analysis, the authors of this original and groundbreaking collection of essays plead for a full critical engagement with one’s own particularity while at the same time rejecting any form of cultural, national or regional chauvinism. They consider various ways in which local and global conceptions as well as practices can and already do judiciously inform and positively fertilize each other. At this juncture of history, they argue, societies and peoples must articulate their self-identity by looking critically at their respective cultural resources, and beyond them at the same time.