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This text will consider the pluralist-universalist perspective proposed by Protestant theologian John Hick and how it offers salvation and the Orthodox response offered by Dumitru Stăniloae's eschatological theology, which nuances and offers a pertinent response to the universalist disputes of the 20th century. The common ground from which the two theologians build their vision is that every human ontologically falls within the boundaries of the same God. Thus, Dumitru Stăniloae starts from the idea that all mankind of different faiths knows, to some extent, the Son of God, the Logos who created before the Incarnation, since the Logos "is the true Light that enlightens all man, who comes into the world" (John 1, 9), and John Hick is of the opinion that all these faiths are nothing but various soteriological spaces in which man can find salvation. What differentiates the two is the way they develop their eschatological vision. John Hick is of the opinion that in today's world a pluralistic consciousness is absolutely necessary, God's love has a universal purpose, He cannot restrict this redemptive encounter with humanity. On the other hand, Dumitru Stăniloae is of the opinion that salvation is acquired through asceticism, since nature is a divine gift that needs to be processed, and the ascetic's effort is also doubled by the love of God that welcomes him. In his conception, man does not acquire salvation as a universal gift, even though God's love desires it, and he is even able, by virtue of his freedom, to refuse this communion. [ABSTRACT FROM AUTHOR]

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The recently published Syriac Revelation of the Magi has proven to be a remarkable addition to the corpus of early Christian apocryphal literature. This unique amplification of the traditional Nativity narrative recounts the Magi's encounter with a "star-child" who leads them from their homeland in the far east to the birth of Jesus at Nazareth, where the polymorphic nature of Christ is revealed along with his message of universal salvation. Interestingly, the Revelation of the Magi contains several important points of contact with early Manichaean texts. This paper will examine what those shared motifs might tell us about the common milieu out of which both Manichaeism and the Revelation of the Magi might have emerged. [ABSTRACT FROM AUTHOR]

Although scholars have offered varying interpretations of the "truth" mentioned in Anne Brontë's preface to the second edition of The Tenant of Wildfell Hall, one primary lesson is often overlooked. The importance of universalism--for both Brontë and her narrative--deserves further study, as it is part of the truth the author wished to convey. A close reading of the preface, the novel, and biographical materials demonstrates the sawiness with which Brontë incorporated this controversial belief into her narrative. Her choices to argue both sides of the issue and to present a character study in Arthur Huntingdon demonstrate keen rhetorical and audience awareness. Ultimately, Brontës nuanced portrayal of universalism highlights the importance of other lessons in the novel, suggesting that assured salvation is no excuse for immorality. [ABSTRACT FROM AUTHOR]

Emancipation and social engagement facilitated the Central European Jewry's identification with the modern notion of national identity. During the Great War this often came into conflict with Jewish universalism. Those of Jewish denomination supporting the various national identity notions identified with the war aims and propaganda of the given nation while they tried to find the antetype of the new circumstances in the Jewish past and Judaism. [ABSTRACT FROM AUTHOR]

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The article offers the author's insight on the different aspects of normative social criticism. He states that normative scepticism is in the understanding of professor Luc Boltanski about sociology of critique. He mentions that professor Axel Honneth called universalist external critique as a danger of merely supposed universalism. He adds that sociologist Hartmut Rosa suggested that universalist external critique is a transcultural yardstick of critique of resonance.

Despite or precisely because of the fact that it is being increasingly globally invoked, the LGBT signifier bids us to understand its discursive performances in various localities, particularly in the global south, whose conservative traditions this form of politics most visibly challenges, at the same time that it can only do so translationally-which is to say, as a form of transcultural syncretism. More specifically, this paper offers a postcolonial reading of LGBT discourse in the Philippines, examining the confluence between the discourse of Western "psychospirituality" and the local idiom of interiority (kalooban), as evinced, in particular, in the minoritized identity of the bakla. This conceptual history concludes with the proffering of a theoretical argument about the usefulness of a moderate nativist perspective, that allows for the inclusion of hybridity in the analysis of heteronormative sexual and gendered constructions in sites outside the sexological tradition from which they originally arose. [ABSTRACT FROM AUTHOR]

The revelations Julian of Norwich received in 1373 provided her with unique insight that transformed her understanding of the Christian faith and prompted her to re-imagine traditional notions of sin, God's love, and salvation in new ways. Her re-interpretation of these doctrines causes great anxiety for Julian inasmuch as what she learned from her showings was at odds with church teachings, particularly her new understanding of God's plan of salvation for all humanity. I argue that Julian develops a theology of universal salvation characterized by an open understanding of who will participate in the salvation of Christ, and this openness places Julian in tenuous relationship with the church of her day. Ultimately, Julian's trust that "all will be well" allows her to push beyond the tension between her insight and church teachings, in effect challenging the official teaching of no salvation for those outside the church. [ABSTRACT FROM AUTHOR]

In this article, the authors develop the theme of "elf justice," in J.K. Rowling's Harry Potter book series. They argue that the story shows how the power of identity politics and friendship across difference can replace the false universalism of hierarchical societies. The house model and separation from the Muggle World characterize the novels before and after Harry Potter's triumph over Lord Voldemort, and this is rejected by the authors. True friendship would reject the old model for a more truly egalitarian vision.

By identifying some elements for an axiological interpretation of the spiritual culture, we have permanently have into view the fact that, through culture, the man can reach the universalism of his being, this optimal ideal can be fulfilled only in a world that will become a homeland of spirit, that will consecrate its renaissance and ascension on the path of the most splendid capital in the history of human culture and civilization: VALUE. [ABSTRACT FROM AUTHOR]

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The article presents the author's statements concerning the philosophical ideology of Christian sacred art. The author mentions the occurrence of humanization in all Christian sacred art, and cites their emphasis in individualistic aspects. The author denotes the statements of Aldous Huxley on his book "The Perennial Philosophy" giving details to unitive knowledge among sentient beings and divine reality. The author states the existence of aestheticism and its role in influencing these sacred arts. Furthermore, the applicability of universal principles and cosmic laws to these arts is also discussed.

Copyright of Mana (01049313) is the property of Contra Capa Livraria and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In light of continuing global issues including the prevalence of various levels and forms of inequality and increased environmental destruction, there is a growing recognition of the limitations, epistemological, political, social, cultural, ethical and ecological, of the modes of thought that have dominantly governed and continue to govern our worldview. The modernist project, despite various attempts to give voice to those previously denied, has come under criticism for tendencies to totalize experience and overlook or exclude differences. On the other hand, the postmodernist glorification of difference and tendency to isolate and fragment has generated a kind of debilitating uncertainty in the form of absolute relativism rendering any pursuit of meaning meaningless. Alongside the recognition of these limitations are attempts to overcome the negative effects of these modes of understanding and to create new ways of understanding ourselves, our relationship to others, human and non-human and to the larger world process in which we find ourselves. Despite the supposed opposition between the modern and postmodern projects, the two share in common the tendency to undermine another mode of understanding that by its very nature both precludes and succeeds them. The mode of understanding referred to is narrative understanding which has the potential to pave a middle way between modernity's totalising exclusions and postmodernity's fragmenting nihilism, furthermore when the narrative approach is seriously undertaken it becomes clear that the formerly polarised dominant modes of thought are both apart of a wider more heterogeneous process. The following article examines and highlights in detail some of the problems surrounding the modern and postmodern modes of thought in order to demonstrate the usefulness of narrative theory in overcoming these problems. In order to augment the defence of narrative theory this article also draws considerably from the work of Mikhail Bakhtin whose philosophy, it will be argued, both compliments and enhances narrative understanding and has considerable potential in generating a more inclusive and creative understanding of humanity, its relationships to others and to the world in which it is inextricably linked. [ABSTRACT FROM AUTHOR]

In my article I examine, on the one hand, the emergence of the idea of universal natural law in Greek antiquity and especially in Roman Stoic thought. On the other hand, I compare this philosophical universalism (universalism of logos/ratio) with Christian and especially Pauline universalism. I argue that the Pauline conception of universalism is very different from the philosophical understanding of it. It is not a category that transcends particular cultures and identities in the name of universal principles (as in Greek and Stoic thought) but rather a category that denotes a process of rupture of all principles (nomos, arche, and so on). [ABSTRACT FROM AUTHOR]

We studied the efforts of rural math teachers to make community connections, a comparatively rare field for placed-based education. Subjects included educators, parents, non-parent community members, and students in Alabama, Kentucky, Maine, Nebraska, Ohio, Vermont, and Washington. We used a multiple case-study design, based on verbatim transcripts. Three themes emerged, comprising eight subthemes. Claims about "relevance " (theme I) functioned complexly as follows: (1) real-world relevance served mostly as motivation; (2) higher-level math made fewer community connections; and (3) typically, these methods involved less capable math students, often in "vocational" or "general" tracks. Three interacting conditions sustained these initiatives (theme II): (4) the strength of the "champion" educator and allied network; (5) ease of sponsorship, moderated by enabling conditions; and (6) strength of participants' belief in the future of the local community. Inferences about social-class differentials (theme III) indicated: (7) egalitarian localism and elitist universalism were in active contest; and (8) this contest shaped the local purposes of math education in ways that tended to reinforce social reproduction and youth outmigration. The authors recommend that community members and educators interested in this approach to education give more attention to its purposes and to the place of mathematics education within such purposes. [ABSTRACT FROM AUTHOR]

The article offers the author's insights on degree and nature of success of the theatrical works of theatrical director Fritz Bennewitz in Mumbai, India. The author argues that the works of Bennewitz on theatrical productions have become a learning process that has resulted to his participation in theatrical exchange avoiding pitfalls of essentialist, neo-imperialist, and universalist. The author says that Bennewitz's dialectical way of working and thinking has contributed to intercultural theater creation.

The article discusses the neo-Pauline universalism of philosophers Slavoj Žižek and Alain Badiou to the messianic event. It challenges the philosophers with a messianic notion that is not set in opposition to the Jewish Law. It also explores their assessments of Saint Paul as the father of a universal gospel of redemption and justice. For them, the apostle's said turning in opposition to the Law not only shows the matrix for every emancipatory politics, but offers an urge to wrestle free from identity politics and localist pragmatism. It also explores the notion of the messianic that was elaborated by philosopher Moses Maimonides in the 12th century and was further developed by philosopher Emmanuel Levinas in the 20th century.

An essay is presented on the Communist universalism theory of philosophers Slavoj Žižek and Alain Badiou in the event of Christianity. It says that for Žižek, it seems hard to reconcile his interpretation of Georg Wilhelm Friedrich Hegel with the ontological implication he accords to Christianity. It states that for Badiou, the foundation of universalism appears to oppose his ontology of inconsistent multiplicity.

For a Confucius, universalism and special principle are not in a binary opposition. As a fundamental character of a Chinese, Confucian ethics proposed a synthesis of both, which is termed as Kontextualisierter Universalismus. Culturally, Confucian ethics is the real synthesis of universalism and special principle, which is the embodiment of the fundamental characteristics of Chinese culture. [ABSTRACT FROM AUTHOR]

Communication originated in the United States increasingly became into an "universalism" discourse spread through the world rapidly. However, as a theory leave its matrix and be introduced into other countries or areas, the conflicts will appear between the theory and the culture, values and customs of the local society. So the "localization" is necessary for a theory. The asiacentric of communication being put forward just during the process of its "localization", whose purpose is not to build up a new discourse hegemony but to talk to the West, to form a situation of harmonious development between the Asia and the West. With the guide of this purpose, the approach of Asian communication should discard the contention between "centralization" and "pluralism" to construct a new research paradigm ground in the Asian culture and social reality. [ABSTRACT FROM AUTHOR]

It seems that religion once again claims central status in political arena these days. As a theoretical response to the reemergence of religion, Badiou and Žižek turn to Christianity and find a singular and alternative form of universalism through a reinterpretation of Christian discourse, especially of St. Paul's. They believe that this Christian universalism enables us to properly cope with the problem of community. In his book St. Paul, Badiou argues that Paul established universalism by disconnecting Christianity from its origin, i.e. Judaic community and by persisting with entirely indifferent attitudes towards any matters related to communities. Žižek goes one step further and asserts that the universalist disconnection or 'unplugging' from one's community is a truly subversive social practice. Using the traditional dichotomy of 'Love' and 'Law', he remarks that 'Love' as a universalist principle completely annuls disavowed but indispensable 'supplements' to law and thus undermines the given order of things. What forms an important theoretical background for Badiou and Žižek's arguments is Nietzsche's famous critique of Christianity. They attempt, on the one hand, to correct Nietzsche's 'misunderstanding' of Christianity brought on by his 'particularism' and, on the other hand, to develop the concept of Christian universalism based on Nietzsche's relatively positive descriptions regarding Jesus' complete disengagement from 'actuality'. In this regard, Nietzsche's critique provides a useful point of reference with which to make critical assessment of Badiou and Žižek's thoughts on universalism and community. [ABSTRACT FROM AUTHOR]

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Copyright of Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

An essay is presented on the closeness of Christianity to the foundational principles of Communism. The author mentions that the concept of the universal is both shared by Christianity and Communism, despite of their incompatibility. He adds that the implications for the fortunes of Marxist-Communist movements in non-Catholic countries in the 20th century can easily be started through the claimed historical foundation to the universalism of Communism.

The article focuses on the problems on the philosophical conceptions of Vittorio Hösle on spirit and nature. It says Hösle organized attempts to comprehend the philosophy of ontology, axiology, and ecology is one of his most valuable contribution. It emphasizes on the concept of Hösle on ecological crisis, natural law, and collective identities as part of his universalistic concept of ethics.

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Information about the conference "The Grandeur of Reason: Religion, Traditional and Universalism" that was held in Rome, Italy on September 1 to 4, 2008 is presented. The conference calls for a response to the intercultural clash of Islam and the West or the intra-Western crisis in values based on the problematic relationship between secularism and religion. The vision of the conference was taken from Pope Benedict XVI with the participation of Archbishop of Granada and Archbishop of Venice.

This article examines two recent discussions of pragmatism in the field of communication and media studies: Chris Russill's reconstruction of a pragmatist tradition based on the theories of William James and John Dewey, and Mike Sandbothe's neopragmatist design for media philosophy. The main contention of the article is that Russill and Sandbothe advocate an unnecessarily narrow conception of pragmatist thought, one that tends to exclude the contribution of Charles S. Peirce, the founder of pragmatism. After the presentation of Russill's and Sandbothe's positions, the article attempts to meet their explicit and implicit criticisms of Peircean pragmatism. More specifically, it is shown that Peirce does not advocate "transcendental universalism". In conclusion, the article argues that his broad conception of experience is preferable to the radical empiricism of James, and that Peircean habit-realism is not only compatible with Dewey's pragmatism, but may in fact provide the most fertile starting-point for pragmatist communication inquiry. [ABSTRACT FROM AUTHOR]

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This article investigates a much understudied aspect of the Scottish Enlightenment in general and Francis Hutcheson in particular: the conceptualization of friendship or sociability with reference to economic motivation. It illustrates three major claims. First, it argues that Hutcheson introduces economic thinking into moral philosophy, in direct opposition to Bernard Mandeville's doctrine of egoism and antagonism against the Church's appreciation of charity. Accordingly, his economic thought conveys religious sentiments, a fact frequently overlooked by modern historians. Second, departing from a moral philosophy of dualism--in which human nature is simultaneously self-interested and benevolent--Hutcheson argues for the importance of virtue, i. e., the beauty of the increasing capacity of benevolence for others' benefits. The Hutchesonian optimistic view of an ethical community separates him from his students, Adam Smith among them. Concerned with economic development, Smith denies charity and benevolence positive places in the economic domain. Third, in keeping with his tenet of increasing virtue, Hutcheson upholds universal friendship. However, this universalism does not fit well into the political and social milieu of the French Revolution, which incubates a Whiggish conservative worldview that considers universalism unwanted. [ABSTRACT FROM AUTHOR]

Copyright of Janus is the property of Sosiaalipoliittinen yhdistys and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses the role of education in providing means to develop a global sense of belonging. It provides an overview of the background of the author, his multicultural beginnings, and the accessibility of education provided by foreigners during his time. It details topics on origins and educational backgrounds relating to government, human relations and bridging differences, discussions on cosmopolitanism and global influences, politics and the evolution of education to a more adept process of learning. It also mentions accounts from different philosophical entities like Aristotle and his contemporaries who offer views on the emphasis of cognitive processes, development of ideals and the approach to learning universalism in the context of acquiring education.

Abstract: Different people become engaged in environmental issues and perform proenvironmental behavior because they believe in and are concerned about adverse consequences of environmental problems for themselves (egoistic beliefs and concerns), others (social-altruistic beliefs and concerns), or the biosphere (biospheric beliefs and concerns). These different beliefs and concerns are assumed to derive from corresponding value orientations. Yet, distinguishing egoistic, social-altruistic, and biospheric value orientations has proved difficult in previous research. Based on a survey of 494 Swedish residents between 18 and 69 years old, the present study provides empirical support for that egoistic, social-altruistic, and biospheric environmental concerns are related to corresponding awareness-of-consequences beliefs, and that both the beliefs and environmental concerns are related to the three value types power, benevolence, and universalism. [Copyright &y& Elsevier]