During the last half a century, civil rights movements have been led by people of faith even as t... more During the last half a century, civil rights movements have been led by people of faith even as they have marched in different directions. Some spoke out for the status quo while others demanded a different vision of justice, some for peace and others for war, for a violence‐free life for women and against it. The issues and partisans shift, particularly as the relationship between state and church, faith and politics, has varied from one country to the next. Participation is dangerous, but even more so are inaction, withdrawal, obedience. This issue of Dialog takes another look at the history, philosophy, and practice of Christians.
consider it one cultural space among others within which the dimension of depth may open up for u... more consider it one cultural space among others within which the dimension of depth may open up for us, and through which we may therefore come to experience God? At the heart of much of Harvey’s argument is his insistence that sport is, like play, autotelic. This stress on play and sport as autotelic has, since Huizinga, become axiomatic for writers on the subjects, but this accepted wisdom needs some qualification. Sports participants report that while they play for the sheer enjoyment of it, they also have other less obviously intrinsic motivations and that it is difficult and perhaps unwise to subordinate them in a rigid way. Where Harvey’s insistence on this becomes especially problematic is in his verdict on professional sport. He often seems focused on spectator sport as opposed to our playing sport – even case-studies are more geared to this – which makes his beginning with his devotion to Arsenal jar with his later suggestion that ‘the professional sports person is simply an actor or a prostitute. Either way, they are not a player’ (p. 105). This book has many strengths, and is a recommended read for all interested in making theological sense of our culture, but when its logic leads to such a conclusion perhaps some of its core ideas need reconsideration.
Much has been written about the concept of “nature”, while its polar opposite has largely remaine... more Much has been written about the concept of “nature”, while its polar opposite has largely remained in the shadows of scholarly attention. However, in an age where the natural has been declared obsolete as a substantive category (e.g. McKibben 1989, Sayre 2012), it may be high time to inspect its antonym more closely. For the unnatural is an immensely powerful, if inherently ambiguous, concept with critical implications for the formation of social categories, the morality of classifications, the terms of urban governance and the directions of environmental conflicts. What is considered unnatural is a question of framing, strategizing, and of the significance of the respective categorical boundaries; its meaning emerges through ongoing and often conflicting ecologies of practice. Furthermore, the construction of the unnatural is so deeply entwined in wider social, political and cultural dynamics that it must not be taken for granted as a foundational circumscription of the subject mat...
TRAMES, 2002, 6 (56/51), 1, 17-37 TOWARDS A THEOLOGY OF CULTURENATURE Anne Kull University of Tar... more TRAMES, 2002, 6 (56/51), 1, 17-37 TOWARDS A THEOLOGY OF CULTURENATURE Anne Kull University of Tartu Abstract. In this essay I will survey Paul Tillich's views on nature and technology and I will show the primacy of the ontology of encounter in his theology, closely related to ...
Searching for common ground in philosophy, science and theology, it seems to us that it would be ... more Searching for common ground in philosophy, science and theology, it seems to us that it would be reasonable to maintain the position of realistic pragmatism that Charles Sanders Peirce had called pragmaticism. In the pragmaticist manner, we typify the knowledge and select the types of knowledge that might be useful for understanding the problems that are of interest to us. We pose a question of how it would be possible to obtain practically useful information about reality, first from the perspective of natural sciences, and then from that of theology; that is, to diversify the ways of knowledge and just maybe, to move toward a productive dialogue between science and religion.
During the last half a century, civil rights movements have been led by people of faith even as t... more During the last half a century, civil rights movements have been led by people of faith even as they have marched in different directions. Some spoke out for the status quo while others demanded a different vision of justice, some for peace and others for war, for a violence‐free life for women and against it. The issues and partisans shift, particularly as the relationship between state and church, faith and politics, has varied from one country to the next. Participation is dangerous, but even more so are inaction, withdrawal, obedience. This issue of Dialog takes another look at the history, philosophy, and practice of Christians.
consider it one cultural space among others within which the dimension of depth may open up for u... more consider it one cultural space among others within which the dimension of depth may open up for us, and through which we may therefore come to experience God? At the heart of much of Harvey’s argument is his insistence that sport is, like play, autotelic. This stress on play and sport as autotelic has, since Huizinga, become axiomatic for writers on the subjects, but this accepted wisdom needs some qualification. Sports participants report that while they play for the sheer enjoyment of it, they also have other less obviously intrinsic motivations and that it is difficult and perhaps unwise to subordinate them in a rigid way. Where Harvey’s insistence on this becomes especially problematic is in his verdict on professional sport. He often seems focused on spectator sport as opposed to our playing sport – even case-studies are more geared to this – which makes his beginning with his devotion to Arsenal jar with his later suggestion that ‘the professional sports person is simply an actor or a prostitute. Either way, they are not a player’ (p. 105). This book has many strengths, and is a recommended read for all interested in making theological sense of our culture, but when its logic leads to such a conclusion perhaps some of its core ideas need reconsideration.
Much has been written about the concept of “nature”, while its polar opposite has largely remaine... more Much has been written about the concept of “nature”, while its polar opposite has largely remained in the shadows of scholarly attention. However, in an age where the natural has been declared obsolete as a substantive category (e.g. McKibben 1989, Sayre 2012), it may be high time to inspect its antonym more closely. For the unnatural is an immensely powerful, if inherently ambiguous, concept with critical implications for the formation of social categories, the morality of classifications, the terms of urban governance and the directions of environmental conflicts. What is considered unnatural is a question of framing, strategizing, and of the significance of the respective categorical boundaries; its meaning emerges through ongoing and often conflicting ecologies of practice. Furthermore, the construction of the unnatural is so deeply entwined in wider social, political and cultural dynamics that it must not be taken for granted as a foundational circumscription of the subject mat...
TRAMES, 2002, 6 (56/51), 1, 17-37 TOWARDS A THEOLOGY OF CULTURENATURE Anne Kull University of Tar... more TRAMES, 2002, 6 (56/51), 1, 17-37 TOWARDS A THEOLOGY OF CULTURENATURE Anne Kull University of Tartu Abstract. In this essay I will survey Paul Tillich's views on nature and technology and I will show the primacy of the ontology of encounter in his theology, closely related to ...
Searching for common ground in philosophy, science and theology, it seems to us that it would be ... more Searching for common ground in philosophy, science and theology, it seems to us that it would be reasonable to maintain the position of realistic pragmatism that Charles Sanders Peirce had called pragmaticism. In the pragmaticist manner, we typify the knowledge and select the types of knowledge that might be useful for understanding the problems that are of interest to us. We pose a question of how it would be possible to obtain practically useful information about reality, first from the perspective of natural sciences, and then from that of theology; that is, to diversify the ways of knowledge and just maybe, to move toward a productive dialogue between science and religion.
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