Bøger udgivet af Fordham University Press

The anthology focuses on the major classical pragmatist theories of religion. It is unique in pointing out pragmatist concepts of religious individualization as alternatives to the common secularization discourse and by stressing the compatibility of religious individualism with a positive concept of community.

This book argues that Jon Sobrino's Christology offers the basis for a Christian spirituality of reconciliation that effectively overcomes conflict by attending to the demands of truth, justice, and forgiveness. It envisions a Christian discipleship and a theology of reconciliation inspired by Jesus' praxis and the values of God's Kingdom.

Nature and Spirit: An Essay in Ecstatic Naturalism develops an enlarged conception of nature that in turn calls for a transformed naturalism. Unline more descriptive naturalisms, such as those by Dewey, Santayana, and Buchler, ecstatic naturalism works out of the fundamental ontological difference between nature naturing(natura naturans) and nature natured (natura naturata). This difference underlies all other variations within a generic conception of nature. The spirit operates within a generic conception of nature. The spirit operates within a fragmented nature and has its own unique locations. Ecstatic naturalism does not eulogize spirit nor impose a process theodicy upon nature as a whole but carefully describes the ways in which spirit emerges from finite locations within the world. Methodologically, the text radically regrounds phenomenology so that it can work more closely with a metaphysics seeking the most generic forms of nature. The move from a transcendental phenomenology, which rests upon a profound misconception of the parcel of a radicalized naturalism, makes it possible to show how all orders of relevance are related to nature and to the spirit. This, in turn relocates the human process, with its dialectical tension between finitude and transendence, and places the self fully within the emergent structures of the community of interpreters as that community lives out of hope. The concept of worldhood is regrounded in pragmatic and semiotic terms, thus putting pressure on Heidegger's formulations. Peirce's pragmatic categorical structure is used to show how worldhood differs from any other order within the world. The correlation of the potencies of nature, which are presemiotic and preordinal, wit the orders of the world itself, is possible only through an ordinal phenomenology that remains attuned to the fundamental difference between nature naturing (the potencies) and nature natured (the orders of the world). Finally, the text redefines the divine natures in the light of an ecstatic naturalism that sees god as an order within the world that experiences the fragmented quality of nature. Process theology is challenged for its inability to grasp the tensions between god and the encompassing. Four divine natures are laid bare as they relate to nature and to each other. The work concludes with a description of the divine life in the face of the encompassing.

¿There is always an atheism to be extracted from a religion,¿ Deleuze and Guattari write in their final collaboration, What Is Philosophy? Their claim that Christianity ¿secretes¿ atheism ¿more than any other religion,¿ however, reflects the limits of their archive. Theological projects seeking to engage Deleuze remain embedded within Christian theologies and intellectual histories; whether they embrace, resist, or negotiate with Deleuze¿s atheism, the atheism in question remains one extracted from Christian theology, a Christian atheism. In Sufi Deleuze, Michael Muhammad Knight offers an intervention, engaging Deleuzian questions and themes from within Islamic tradition. Even if Deleuze did not think of himself as a theologian, Knight argues, to place Deleuze in conversation with Islam is a project of comparative theology and faces the challenge of any comparative theology: It seemingly demands that complex, internally diverse traditions can speak as coherent, monolithic wholes. To start from such a place would not only defy Islam¿s historical multiplicity but also betray Deleuze¿s model of the assemblage, which requires attention to not only the organizing and stabilizing tendencies within a structure but also the points at which a structure resists organization, its internal heterogeneity, and unpredictable ¿lines of flight.¿A Deleuzian approach to Islamic theology would first have to affirm that there is no such thing as a universal ¿Islamic theology¿ that can speak for all Muslims in all historical settings, but rather a multiplicity of power struggles between major and minor forces that contest each other over authenticity, authority, and the making of ¿orthodoxy.¿ The discussions in Sufi Deleuze thus highlight Islam¿s extraordinary range of possibilities, not only making use of canonically privileged materials such as the Qur¿an and major hadith collections, but also exploring a variety of marginalized resources found throughout Islam that challenge the notion of a singular ¿mainstream¿ interpretive tradition. To say it in Deleuze¿s vocabulary, Islam is a rhizome.

On its surface, I Am Elijah Thrush is the story of Millicent De Frayne and her sensational half-century campaign to win the love of Elijah Thrush. Elijah, after ruining the lives of countless men and women, is finally in love "e;incorrectly, if not indecently,"e; with his great-grandson, Bird of Heaven. To support an unusual habit, a young Black man, Albert Peggs, reluctantly agrees to tell their remarkable story. It is in this telling that the ambitions, desires, and true natures of Elijah, Millicent, and Albert come to light. With a delicately controlled balance of whimsy and pathos, James Purdy gives us this comedy of the heroic, the tragic, and the truly bizarre.Met with critical bewilderment upon its initial publication fifty years ago, this new edition offers a Foreword by Robert J. Corber illuminating Purdy's "e;complicated allegory"e; of objectification, desire, and race in the immediate post-civil rights moment.

Documents the life of a gifted African American leader whose contributions were pivotal to the movement for social justice and racial equalityFranklin Hall Williams was a visionary and trailblazer who devoted his life to the pursuit of civil rights¿not through acrimony and violence and hatred but through reason and example. A Bridge to Justice sheds new light on this practical, pragmatic bridge-builder and brilliant, complex individual whose life reflected the opportunities and constraints of an intellectually elite Black man in the twentieth century.Franklin H. Williams was considered a ¿bridge¿ figure, someone whose position outside the limelight allowed him to navigate both Black and white circles, span the more turbulent racial waters below, and persuade people to see the world in a new way. During his prolific lifetime, he was a civil rights leader, lawyer, diplomat, organizer of the Peace Corps, United Nations representative, foundation president, and associate of Thurgood Marshall on some of the seminal civil liberties cases of the past hundred years, though their relationship was so fraught with tension that Marshall had Williams sent to California. He worked in the Kennedy and Johnson administrations, served as a diplomat, and became an exceptionally persuasive advocate for civil rights. Even after enduring the segregated Army, suffering cruel discrimination, and barely escaping a murderous lynch mob eager to make him pay for zealously representing three innocent Black men falsely accused of rape, Franklin was not a hater. He believed that Americans, in general, were good people who were open to reason and, in their hearts, sympathetic to fairness and justice.Dr. Enid Gort, an anthropologist and Africanist who conducted hundreds of hours of exclusive interviews with Williams, his family, friends, colleagues, and compatriots, and John M. Caher, a professional writer and legal journalist, have co-written an exhaustively researched and scrupulously documented account of this civil rights champion¿s life and impact. His story is an object lesson to help this nation heal and advance through unity rather than tribalism.

Yves R. Simon (1903-1961) was one of this century's greatest students of the virtue of practical wisdom. Simon's interest in this virtue ranged from ultimate theoretical and foundational concerns, such as the relationship between practical knowledge and science, to the most concrete and immediate questions regarding the role of practical wisdom in personal and social decision-making. These concerns occupied Simon from his earliest published writing to the final notes and correspondence he was working on at the moment of his untimely death. Throughout his life, practical wisdom and its related philosophical ramifications emerge time and again at critical junctures, throwing into bold relief some of the deeper dimensions of questions as diverse as the nature of democracy, the concept of law, and the theory of work. Practical knowledge constitutes a unifying motif of Simon's entire encyclopedic effort. This volume reconstructs what would have been Simon's final sustained writing on practical knowledge. It includes reworking of some previously published material, especially the landmark 1961 essay, "Introduction to the Study of Practical Wisdom," possibly the best treatment of the concept of "command" in recent philosophical writing. But it also reproduces, in a form closely corresponding to Simon's intention, material drawn from notes and schemata, concerning issues such as the relationship between moral science and wisdom, the nature of practical judgment, and the relationship between practical knowledge and Christian moral philosophy. Also included are previously unpublished letters to Jacques Maritain on the controversy surrounding the theoretical-practical and practico-practical syllogisms, as well as Maritain's responses. The volume concludes with applications of Simon's general theory to a critique of the concept of a social science and to the notion of Christian humanism. This volume will appeal to moral philosophers interested in a range of normative issues, as well as social scientists and readers concerned with the philosophical foundations of modern culture. Virtue moralist, in particular, will find in Simon one of the profoundest commentators on this tradition in normative ethics.

The Political Logic of Experience argues that experience and phenomenology are essentially political, with profound implications for our understanding of subjectivity, epistemology, experience, the phenomenological method, and politics. Drawing on work from across the phenomenological tradition, it develops an account of expression as the internal relationship uniting knowing, being, and doing with both transcendental conditions and empirical phenomena. This expressive unification generates subjectivity as an expression of particular communities and subjects as an expression of subjectivity. Subjectivity and experience are therefore both revealed to be inherently political prior to their expression in particular subjects.In clarifying the political nature of experience and the constitution of subjectivity, the book puts the work of critical phenomenology in dialogue with transcendental phenomenology to reveal the need for a phenomenological politics: a field tasked with explaining the expressive, co-constitutive, and necessarily political relationships between subjects and their communities. It is only through such a phenomenological politics that we can properly make sense of the epistemological, ontological, and practical significance of issues like racism and sexism, problems that concern our very experience of the world. The book reveals phenomenology to be both essentially political and politically essential, as it emerges within particular communities and shapes and transforms how individuals within those communities experience the world.Touching on issues of transcendental phenomenology, political strategy, historical interpretation and inter-disciplinary phenomenological method, the book argues for foundational claims pertaining to phenomenology, politics, and social criticism that will be of interest to those working in philosophy, gender studies, race, queer theory, transcendental and applied phenomenology, and beyond.

An indispensable resource for scholars and students of James Joyce, Joyce Studies Annual gathers essays by foremost scholars and emerging voices in the field.

An indispensable resource for scholars and students of James Joyce, Joyce Studies Annual gathers essays by foremost scholars and emerging voices in the field.