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Egbert van Dalen, Michael Scherer-Rath, Hanneke van Laarhoven, Gerard Wiegers and Chris Hermans

without wasting energy. A contingency experience is felt when a discrepancy arises between the future as people had imagined it, and the reality that suddenly appears. “ When expectations about the course of life are not met, people experience inner chaos and disruption ” (Becker 1997, 4). Many patients

Roshnee Ossewaarde-Lowtoo

not a ‘norm’, but more like some kind of ‘spiritual energy’ (for lack of a better expression). This conceived marriage of human and divine loves means that Niebuhr’s ethic of love cannot be fitted into a virtue-ethics framework, contrarily to what Daniel A. Morris holds. 45 An obvious question that

Jayme R. Reaves and David Tombs

-year-old girl sought her out to share her experience of sexual abuse. Burke notes her difficulty in hearing the young girl’s story, saying: I could not muster the energy to tell her that I understood, that I connected, that I could feel her pain … I could not find the strength to say out loud the words that

Brian Heap and Flavio Comim

eff ects of cumulative emissions of greenhouse gases (GHG) arising from human activities from the onset of industrialization to the present time. It has become urgent that we relinquish our dependency on fossil fuels—one of the chief culprits of climate change—as the predominant energy source and

his PhD in International Studies at the University of Miami where he taught in the Department of International Studies and the Center for Ecosystem Science and Policy. He has authored or coauthored a series of books on European, Russian and Middle Eastern foreign policy as well as on energy security

Christopher A. Stephenson

of scarcity and, therefore, invest energy only in serving their private interests, not in working towards the common good. This is similar, he argues, to the way the mindset of the ‘national security state’ serves its own interests by promising safety in order to create dependents. On the contrary

University in the Republic of Korea. His research interests are in the theological approach to climate change, energy justice and sustainability. Scott Cowdell is a Research Professor of the Public and Contextual Theology Research Centre, Charles Sturt University, and Canon Theologian of the Canberra

Daniel Schoch

. Chap- ter 3 is devoted to the problem of creation out of nothing. Some cosmological expositions, such as on the Hartle-Hawking model (p. 101) are beyond comprehen- sion even for a mathematically skilled reader, while the discussion of the energy bal- ance of the universe is confusing and possibly based

Michael S. Northcott

misdirected. 14 Instead of physically reducing carbon emissions through invest- ment in energy conservation, and in technologies such as carbon capture and storage and renewable energy, CET establishes accounting procedures that permit polluting corporations to justify their continuing pollution through the

Gavin D'Costa

inherited ‘Th omist’ tradition that was to save them from modernism. Many of them were deeply influential on Vatican II, the main turning point of modern Roman Catholicism. What we see is a restless intellectual energy refusing to keep within the frame, but taking up diverse elements of the tradi- tion and