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Author: Tara Flanagan

Using narrative medicine as an interpretive framework, this chapter analyzes Simone de Beauvoir’s account of her mother’s final days in A Very Easy Death as representative of the social and experiential motivations for and consequences of using life-prolonging technology for dying patients. I

In: Suffering in Theology and Medical Ethics

programmatic line, some authors propose a dominant task of practical theology to support and promote a religion in service of the living. From the particular knowledge about life theology can relate on, this being the argument, should engage in a searching process “for better understanding of life resp. for an

In: Eco-Theology

support … Whether or not I can live a life that has value is not something that I can decide on my own, since it turns out that this life is and is not my own, and that this is what makes me a social creature, and a living one (Butler 2012a: 10-11). Butler combines the motif of physical survival with

In: Judith Butler and Theology
Author: Jürgen Janik

or her hitherto sustaining framework of the meaning of life and that motivates him/her to bear the actual suffering – even in naming its meaninglessness. But if a person can develop this threefold confidence that the events are: understandable influenceable and are bound by meaning

In: Suffering in Theology and Medical Ethics
Author: Carlo Leget

cultural backgrounds, even in one country. In this contribution, the focus will be on one specific tradition of a life philosophy outside of religious traditions in the Netherlands: humanism. The Humanist Association was founded in February 1946, as a reaction against the atrocities that had taken place

In: Suffering in Theology and Medical Ethics

refuses to adopt a paternalism and (anti-)humanism that irrevocably defines this ‘good’ for others. The peculiarity of this approach becomes clear above all in a direct comparison with Nussbaum, precisely because both are concerned with a life worth living: [B]oth Butler and Nussbaum orientate their

In: Judith Butler and Theology

contribution is bold, creative, and insightful. He is a dynamic exponent of the biblical, patristic, and Orthodox liturgical tradition. Furthermore, he has contributed the wealth of Orthodoxy to the joint efforts of all baptized Christians to recover their Unity in faith, life, and witness. It is an honor to

In: Holding fast to the Mystery of the Faith

people as it occurs in daily earthly life. We do not experience only lifeless objects like tables, chairs, and houses but also other humans as just as alive as we are. How is this experience of other people constituted? According to Augustine, we see the other as a living being. It is not a matter of

In: The Late (Wild) Augustine
Author: Markus Mühling

consciousness in order to determine if they are acts of faith: they are faith – as life-forms or wayformational perspectives, which cannot be separated into inner and outer. Faith is spiritual, but not mental. Rather, faith is bodily. Faith finds its concentration in trust, but trust is also not simply a

In: Post-Systematic Theology I

was scared to death of the next hell of psychosis. I came to a standstill and needed all my energy to survive, I blocked all my natural dynamics that come with life. I clung to a very low-profile daily routine of eating, drinking, resting and taking medication. ‘She is not motivated to get well’ was

In: Suffering in Theology and Medical Ethics