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Baumol's cost disease explains rising costs in education without corresponding increase in productivity. The philosophical meaning of it is in the phenomenon of relational labor that is at the core of education. Its productivity remains constant while cost increases. The total size of education as a non-progressive sector will continue to expand, while progressive sectors of economy will shrink. To avoid large social crises associated with defunding of public education, we must conceive of a cultural shift where relationality becomes the end, while learning—a means of education. The author uses the theory of Trinity developed by early Christian philosophers to construct a framework for such a shift. [ABSTRACT FROM AUTHOR]

This paper explores connections between the psychic anthropology of C. G. Jung and that of Maximus the Confessor, a 7th-century Eastern Christian philosopher. Both saw the ability to fully bear one's experiences without avoidance through fantasy as a key to human health and the target of therapy. Maximus understood avoidance of experience as a partly conscious turning of the self away from God in order to create fantastic fields of control, and Jung understood the phenomenon as a movement of the unconscious motivated by involuntary reactions to shadow material. Both encouraged humans to fully embrace reality in each moment. [ABSTRACT FROM AUTHOR]

This article deals with two types of Christian faith in the light of the challenges posed by the ethics of belief. It is proposed that the difficulties with Clifford’s formulation of that ethic can best be handled if the ethic is interpreted in terms of role-specific intellectual integrity. But the ethic still poses issues for the traditional interpretation of Christian faith when it is conceived as a series of discrete but related propositions, especially historical propositions. For as so conceived, the believer makes claims that fall within the province of an intellectual discipline, history, that requires evidence and rules of procedure for the adjudication of such claims. It is noteworthy how few Christian theologians and philosophers of religion deal with the issue in these terms. Alvin Plantinga is a noteworthy exception and his views are examined and criticized because, among other things, his conclusion is that any believer without having any training in biblical languages or historical studies can know that the New Testament narratives are true. The article then considers a second conception of Christian faith in which this conflict does not arise. One finds it in the works of Schleiermacher, Wittgenstein, and, surprisingly, in the conception of faith found in the early writings of Karl Barth. [ABSTRACT FROM AUTHOR]