This volume considers overlooked "others" in the field of World Christianity. Contributors point to gender, sexuality, and race as themes ripe for exploration, while also identifying areas that have fallen outside the dominant World Christianity narrative, such as the Middle East and postcolonial indigenous and aboriginal theological expressions.
This is the second of two volumes of essays from the Ecclesiological Investigations International Research Network's 14th International Conference focused on decolonizing churches and theology, addressing oppressions based on gender, racial, and ethnic identities; economic inequality; social vulnerabilities; climate change and global challenges such as pandemics, neoliberalism, and the role of information technology in modern society, all connected with the topic of decolonization. The essays in this volume focus on decoloniality in empire, family, and mission, written from historical, dogmatic, social scientific, and liturgical perspectives.
"I strongly recommend this book to anyone interested in issues of church unity, justice, liberation, biblical transformation, dignity, hope, joy, resilience, peace, prayer and reconciliation. The best Malawian scholars have drawn from their academic expertise and personal experience to give the reader a thick picture of the journey of unity among the Synods of the Church of Central Africa Presbyterian in Malawi, Zambia and Zimbabwe. This publication is a must-have for all who have the unity of the CCAP at heart." Prof Isabel Apawo Phiri, Former Deputy General Secretary, World Council of Churches and Vice Chancellor, University of Blantyre Synod
Law punishes violence, yet law depends on violence. In this book, a group of leading interdisciplinary legal scholars seeks to map the inexorable but unstable relationship of law to violence. What does it mean to talk about the violence of law? Do high incarceration rates and increased reliance on capital punishment indicate that U.S. law is growing more violent at a time when violence is being restrained in other legal systems? How is the violence of law represented in popular culture and does this affect law's actual legitimacy? Does violence express or distort the essence of law? Does law's violence serve justice? In deeply original essays, the authors build on the seminal work of Robert Cover--one of the few legal scholars ever to consider the question of law and violence. In striving to situate his insights within current political, social, economic, and cultural contexts, they contemplate diverse and interrelated subjects surrounding the theme of law and violence. Among these are the purpose of law as punishment, the increasing number of executions in the United States, prison violence, racial disparity in sentencing, and the meaning of torture. The result is a remarkable volume that stimulates us to reconsider connections that we too often leave unexplored. In addition to the editor, the contributors are Marianne Constable, Peter Fitzpatrick, Thomas R. Kearns, Peter Rush, Jonathan Simon, Shaun McVeigh, and Alison Young.
Providing a solid media-philosophical groundwork, the book contributes to the theory of alterity in Performance Philosophy, while stimulating and inspiring future inquiries where studies in media, art, and literature intersect with philosophy. It collects a selective as well as productive diversity of philosophical, literary, and artistic figures of thought, attaining an exacting framework as a result of a clearly elaborated ethics of alterity, innovatively opened up by way of an aisthetics of existence: Touching upon the Aristotelian concept of aisthesis, the material, perceptual and sensory dimensions of everyday bodily existence are highlighted to move beyond what aesthetics in Modern Philosophy just specializes in, namely art and the beautiful. The notion of existence is therefore borrowed from Maurice Merleau-Ponty, who understands it as something concrete and richly interrelated, so as to avoid the dualisms both of psychological processes of consciousness and of physiological mechanisms. It is thus made explicit such that the unity of body and soul is not any arbitrarily arranged connection between “subject” and “object” but, rather, that it is enacted at every instant in the movement of existence. Imaginatively then, the book puts into writing how alterity not only can be treated theoretically but can be also made accessible through writing as well as rendered relatable through reading. That is why it deals with exemplary interpersonal encounters in the lifeworld, in the arts, and in the media, which are initially thematized as intercorporeal experiences, so as to enable an approach for an ethics of alterity by way of, in particular, sites located within a phenomenology of perception oriented towards the lived body.
In Justice in the Risk Society Barbara Hudson outlines traditional liberal perspectives on justice, risk and security, as well as addressing some key concerns. The book provides theoretical analysis with a discussion of policies, and arguments are illustrated by cases and examples.
Leading Chinese and Western philosophers work alongside one anotherto explore the writings of one of the twentieth century’smost perplexing and original ethical and metaphysical thinkers. Comparative discussion of Lévinas on phenomenology,ethics, metaphysics and political philosophy within Europeanphilosophy and with Chinese philosophy Innovative accounts of Lévinasian themes of surpassingphenomenology, post-Heideggerian philosophy, the philosophy ofsaintliness, transcendence and immanence, time and sensibility,desire, death, political philosophy, the subject, and the space ofcommunicativity
This book constitutes the second volume of a three-volume study of Christian testimonies to divine suffering: God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, vol. 2, Evil and Divine Suffering. The larger study focuses its inquiry into the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely, then to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. This second volume of studies proceeds on the basis of the presuppositions of this symbol, those implicit attestations that provide the conditions of possibility for divine suffering-that which constitutes divine vulnerability with respect to creation-as identified and examined in the first volume of this project: an understanding of God through the primary metaphor of love ("God is love"); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life-the imago Dei as love. The second volume then investigates the first two divine wounds or modes of divine suffering to which the larger family of testimonies to divine suffering normally attest: (1) divine grief, suffering because of betrayal by the beloved human or human sin; and (2) divine self-sacrifice, suffering for the beloved human in its bondage to sin or misery, to establish the possibility of redemption and reconciliation. Each divine wound, thus, constitutes a response to a creaturely occasion. The suffering in each divine wound also occurs in two stages: a passive stage and an active stage. In divine grief, God suffers because of human sin, betrayal of the divine lover by the beloved human: divine sorrow as the passive stage of divine grief; and divine anguish as the active stage of divine grief. In divine self-sacrifice, God suffers in response to the misery or bondage of the beloved human's infidelity: divine travail (focused on the divine incarnation in Jesus of Nazareth) as the active stage of divine self-sacrifice; and divine agony (focused on divine suffering in the crucifixion of Jesus of Nazareth) as the passive stage of divine self-sacrifice.
