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Abstract

This paper examines radical enhancement and its presupposed concept of morphological freedom from the perspective of current disability studies, revealing the three basic tendencies of a transhumanist anthropology that overemphasizes human rationality, ignores bodiliness, and accentuates individualism, and pointing out that human flourishing is rooted in a pluralistic coexistence that embraces human vulnerability, which underpins the legal regulation of radical enhancement.

In: Journal of Chinese Theology

Abstract

The development of Artificial Intelligence (AI) is advancing quickly in China, and it has challenged our understanding of human nature and personhood. These challenges underlie some of the negative views which some Christians have towards AI, and these negative views have contributed to the resistance to the development of AI among some segments of global society. This article proposes various ways in which the resources of Analytic Theology (the application of analytic philosophy to Christian theology) can help theologians in China address a list of research questions that AI poses for Christian theology, in engagement with Chinese philosophy. These include developing the arguments for substance dualism, which can potentially offer a metaphysical ground for affirming the distinctiveness of human nature and human rights in comparison with AI, an issue which has been debated by secular ethicists and which has significant implications on societal considerations concerning AI.

In: Journal of Chinese Theology

Abstract

The sex robots (or sexbots) are coming, and this has generated a lot of discussion. The scholarly debate on love & sex with sexbots has been ignited mostly by David Levy’s book in 2007, Love + Sex with Robots: The Evolution of Human-Robot Relationships. There exist many perspectives on sexbots, and one way to assess them is to view this as an embodiment of the transhumanist or posthumanist vision (see Michael Hauskeller’s book, Sex and the Posthuman Condition, in 2014). Some enthusiasts for sexbots such as David Levy espouse a kind of sex robot utopianism that largely mirrors the transhumanist vision of posthuman transformation. Thus, this essay will first introduce transhumanism as well as the major philosophical and theological criticisms of transhumanism. In a second step, it will introduce Levy’s sex robot utopianism and then critically assess his arguments. The critical discussions of both parts will prove to be mutually illuminating and reinforcing.

In: Journal of Chinese Theology

Abstract

The ideas of transhumanism and Anthropocene supported by contemporary technological developments seem to contradict the Christian understanding of humanity. Based on a review of the relationship between the interpretations of the doctrine of imago Dei and the developments of technology in the Western world, this essay reinterprets the concept of imago Dei in connection with the concept of the “garment of skin” by making references to the Orthodox tradition represented by Maximus the Confessor (579–662). After spelling out its implications for the understanding of the relationship between humanity and technology, this essay explains further how the Confucian understanding of humanity and technology is compatible with and can enrich the Christian understanding. The resultant Chinese Christian understanding of humanity, integrating the traditions of Christian theology and Chinese culture, supports an affirmative and yet critical view of technology and challenges transhumanism and Anthropocene by offering a more adequate and balanced view of technology and humanity.

In: Journal of Chinese Theology
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In: Journal of Chinese Theology
Free access
In: Journal of Chinese Theology
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Abstract

This paper discusses the conception of an ideal world present in T.C. Chao’s (Tsu Chen Chao) (1888–1979) early theological works, based mainly on the text Jesus’ Philosophy of Life (or, A New Interpretation of the Sermon on the Mount, written in late 1925). It concludes by pointing out that Chao’s view of a kingdom of heaven that ultimately eradicates the otherworld and does not transcend this world unconsciously echoes the Anti-Christian Μovement within Chinese churches during the same period. This is, indeed, a tragedy in the development of T. C. Chao’s personal theological thought in the 1920s and 1930s.

In: Journal of Chinese Theology

Abstract

This paper explores the dynamic interplay between Christianity and the Roman Empire as articulated by Tertullian, a prominent figure in early Christian theology. Tertullian delves into the complex relationship between the burgeoning Christian faith and the established structures of the Roman Empire, highlighting the inherent tension between the two. Central to his analysis is the concept of dialogue, wherein Tertullian examines how Christians engage with the broader Roman society while maintaining their distinct religious identity. Furthermore, he discusses the conservative nature of Christian thought, emphasizing the preservation of core beliefs amidst external pressures. This paper provides insights into Tertullian’s perspective on the delicate balance between dialogue and the preservation of Christian values within the context of the Roman Empire.

In: Journal of Chinese Theology

Abstract

The theory of reward for the good and retribution for the evil (善恶报应) was one of the key issues in the dialogue between Catholicism and indigenous religions in the late Ming and early Qing dynasties. Under the monotheistic framework, Catholicism advocates a supernatural God for rewarding good and punishing evil. It thus had a more logical and rigorous theological argumentation at its disposal in its exchanges and dialogues with Chinese native religions on the standards of good and evil, the question of who has the right to reward and punish, the consequences of reward and retribution, and so on. This article begins by analyzing the Confucian theory of stimulus-response between the heaven and human beings (天人感应). Secondly, it sketches the views expressed by the theories of reward for the good and retribution for the evil in Buddhism and Taoism. Then, it discusses the Catholic views on rewarding good and punishing evil during late Ming and early Qing, and also examines the responses of the native religions of China to the Catholic views on rewarding good and punishing evil. Finally, it summarizes the similarities and differences of the theories of reward for the good and retribution for the evil between Catholicism and Confucianism, Buddhism and Taoism. As for the intention to do good, there were some commonalities between Catholicism and Confucianism, Buddhism and Taoism in the movement to promote good deeds during late Ming and early Qing. However, they were distinct in the perspective of the standards of good and evil, the subjects of retribution, and the roles of individuals in retribution, which caused the conflicts between Catholicism and its opponents in China. The introduction of the Catholic theory of reward for the good and retribution for the evil has undoubtedly further enriched Chinese religious thoughts since the late Ming dynasty.

In: Journal of Chinese Theology
Author:

Abstract

As individualized education increases in popularity, homeschooling likewise garners more attention from Chinese middle-class families. Over the past decade, the number of families choosing homeschooling has increased annually. However, most homeschooling Chinese Protestants wish to focus on the cultivation of beliefs, character, and values in the education of their children. In their eyes, homeschooling provides the best way to transmit cultural heritage.

Homeschooling brings with it many challenges and difficulties in the daily lives of Chinese Protestants: cross-pressure from traditional Chinese culture systems, opposition from parents and other family members, conflicts with mainstream educational institutions, and power struggles with Chinese secular authorities. Moreover, educational resources, guides, and materials for Chinese homeschooling families are scarce, thus leaving homeschooling families to grope in the dark. The biggest deterrent to them is the disqualification of their children from taking college entrance examinations because homeschooled children lack the requisite status to enroll as official students. Thus, the role conflicts among Chinese, Christian, pariah, and legal deviant statuses pose considerable tensions for parents and children.

This paper offers insight into these issues through qualitative analysis of in-depth interviews with 50 respondents from urban Chinese Protestant families that had previously been screened through a brief survey instrument.

In: Journal of Chinese Theology