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Jeremy Kidwell

careful, but active involvement of persons in restoring natural places that have been severely impacted by human impact. In this paper, I highlight a new turn which is underway, and has been especially highlighted by urban ecologists and human geographers encompassing “reconciliation ecology.” What is

Locating the Study of Religion in a Theory of the Academy

The Unexamined Relationship between Jonathan Z. Smith’s Two Careers

Donald Bruce Woll

reconciliation, “our sense of reality depends on the disclosure of the world as an object held in common but perceived from a multitude of perspectives” (Schaap 2005, 2). Appadurai’s challenge to the academy is relevant to Smith’s inclusion of the imagination as an essential activity of his concept of cognitive

Lorne Dawson

than [the] reconciliation of romanticism with rationalism, primitivism with modernism, [and] tribalism with cosmopolitanism". The resultant uneasy blend of Lebensphilosophie and idealist philosophical principles produced a theory of myth trapped within too limited a cultural horizon. Strenski also

Marsha A. Hewitt

,' m the final chapter of The Divided Self. That Haraway's celebration of 'multiple selves' takes no account of the cxpenential reality of people like Julie illustrates the lack of matenal analysis m Haraway's thought- 1 Haraway, n.d., 20-21. 140 of reconciliation of diversity as "disturbmgly and

Tim Murphy

self-alienation of Spirit, it is similar. Second, it is one essential root-idea which develops first in one direction, then in its opposite. This description of the mechanism of development is clearly similar to the notion of reconciliation in Hegel. Although there are many cases where it appears as if

Antonio R. Gualtieri

knowledge-knowledge of the inner life of ontological meanings, valuations, aspirations, repentance, and reconciliation-requires the empathic engagement of the knowing subject. To that extent it is subjective. But it is not subjective in another sense; it is a genuine knowing of another. It is not merely a

Luther H. Martin

process of selection and reconciliation" (1980: 9, emphasis added). 221 To describe the selective process in relationship to specific cultural stimuli is to describe a set of cognitive processes which "constitute a plausible causal explanation" for the observed recurrence of religious representations

Luther H. Martin

Wach, in his book, The Comparative Study of Religions, approvingly cites Herbert Schneider's proleptic complaint that the "reconciliation of the spirit of freedom with the spirit of religious devotion or commit- ment [in twentieth-century America] has become a serious problem of public morality" (1958

P. Pratap Kumar

well documented. Now that the Truth and Reconciliation Commission (TRC) has done its work, at least in producing a report on the past, there is a wider criticism whether the work of the TRC itself has been in fl uenced by the Christian religious rhetoric. Vorster and Botha in their study comment: “So

Kenneth G. MacKendrick and Matt Sheedy

as the mystical force of a retroactive reconciliation,” and concludes that “this religious conception of ‘salvation’ . . . transcends the horizon of what philosophy can make plausible under the conditions of postmetaphysical thinking” (81) since it can no longer answer questions that involve “being