Expositions Interdisciplinary Studies in the Humanities最新文献

Of the Coming of John 约翰的降临

Expositions Interdisciplinary Studies in the Humanities Pub Date : 2019-05-28 DOI: 10.2307/j.ctv346v0g.19

S. Andrews

引用次数: 0

Poetry and Philosophy 诗歌与哲学

Expositions Interdisciplinary Studies in the Humanities Pub Date : 2017-01-01 DOI: 10.4324/9781315264608-26

L. Trepanier

引用次数: 4

The Frankenstein of Biblical Studies 圣经研究的弗兰肯斯坦

Expositions Interdisciplinary Studies in the Humanities Pub Date : 2015-06-18 DOI: 10.17613/M6C780

A. Joseph

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An Interview with Alasdair MacIntyre 采访阿拉斯代尔·麦金太尔

Expositions Interdisciplinary Studies in the Humanities Pub Date : 2012-12-18 DOI: 10.5840/cogito19915230

Liam Kavanagh

引用次数: 3

Searching for Authority 寻找权威

Expositions Interdisciplinary Studies in the Humanities Pub Date : 2012-01-01 DOI: 10.5040/9781350153783.ch-002

Richard Hertz

{"title":"Searching for Authority","authors":"Richard Hertz","doi":"10.5040/9781350153783.ch-002","DOIUrl":"https://doi.org/10.5040/9781350153783.ch-002","url":null,"abstract":"incapable of taking any strong position on this basic moral issue. We considered marriage indissoluble. We recognized the Pope as the earthly head of the Church; indeed we soon found events in the Catholic Church more relevant than events in Methodism. We now had no doubt that Christ is truly present in the Eucharist in the Catholic Church, but I knew it wasn’t the same thing in Protestantism (indeed for a period I found it difficult presiding at Communion in my church; I felt I was pretending). To Pat and me it now seemed essential that we belong to a church that was really founded on religious belief, and wasn’t afraid to teach it. When the Catechism of the Catholic Church appeared in 1993, we thought, \"Wouldn’t it be great to belong to a church that can teach the truth like that!\" It would take a while, however, for near the beginning of this time of change, more change happened. I was sent to another Methodist church in July of 1993 and we were expecting our third child. I had to support my family and in any event I knew I needed clearer convictions than I had at that point. But I also knew that I would never find the solidity or consistency of belief in Methodism that I wanted. There were also doctrinal issues that needed to be resolved: the Virgin Mary was the most difficult, but there were others. At the heart of them all was the infallibility of the Church, for if the Catholic Church was really what it believed itself to be, then its teachings had to be true. I had to learn to subordinate the sovereignty of my judgement to the voice of Christ in the Church. I investigated all these things but as long as I was in the ministry I didn’t feel that I could do more. Pat had more freedom and with my encouragement (for spiritually she was left high and dry, and I would have urged any parishioner to go where her faith led her) she went to a wise and sympathetic priest, Fr. Joseph, for instruction. For Pat, it was like water in a thirsty land. Within months she had no doubts at all. I was delighted; she would be there to welcome me into the Catholic fold herself. In December of 1995 she became a Catholic. Our daughter Lisa received her First Communion the next fall. I knew I couldn’t stay in the Methodist church forever; my beliefs wouldn’t allow it. I was feeling the strain of not being able to act on my beliefs. By now I had found others in the same path. Jeff, another Methodist minister whom I hadn’t seen in years, heard of my interest in Catholicism from a Presbyterian pastor we both knew. \"I hear you’re thinking of swimming the Tiber,\" he said when he called, and we began meeting for lunch. Jeff was even closer to conversion than I was, and became Catholic in the summer of 1995. I found encouragement in meeting others who had converted, and in cradle Catholics. Brian, the local Baptist minister and his wife Phylis, had become good friends of ours. Phylis became Catholic shortly before Pat. Then Brian did. People in town were getting suspicious","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"18 1","pages":"58-60"},"PeriodicalIF":0.0,"publicationDate":"2012-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78578009","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

The Presence of the Past: The Scholarly Afterlife of Adversus Judaeos Rhetoric 过去的存在:反犹太修辞学的学术来世

Expositions Interdisciplinary Studies in the Humanities Pub Date : 2010-02-14 DOI: 10.1558/EXPO.V3I2.197

P. Spitaler

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Reforming Graduate Science Education: Start in the Classroom 改革研究生科学教育:从课堂开始

Expositions Interdisciplinary Studies in the Humanities Pub Date : 2010-02-14 DOI: 10.1558/EXPO.V3I2.149

Johanna L. Gutlerner

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The Rage for Originality and the Curse of Prestige 原创性的愤怒和声望的诅咒

Expositions Interdisciplinary Studies in the Humanities Pub Date : 2010-02-14 DOI: 10.1558/expo.v3i2.155

Mark Shiffman

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What’s the Matter with Footnotes? 脚注有什么问题?

Expositions Interdisciplinary Studies in the Humanities Pub Date : 2010-02-14 DOI: 10.1558/EXPO.V3I2.159

John-Paul Spiro

{"title":"What’s the Matter with Footnotes?","authors":"John-Paul Spiro","doi":"10.1558/EXPO.V3I2.159","DOIUrl":"https://doi.org/10.1558/EXPO.V3I2.159","url":null,"abstract":"Should graduate studentsand even many professorsreally be trying to solve the world’s problems before they know enough about their own discipline? Mark C. Taylor disparages academic specialization as “more and more about less and less,” as if specialization requires small-mindedness and lack of intellectual ambition. But specialization is not always-already narrowness; if it were, then the academic collaboration that Taylor extols would entail locking several blinkered professors in a room and hoping they come up with answers to global problems. Could they even communicate with one another in mutually comprehensible terms? If they could, then they would not be what Taylor says they are. If scholars are to band together and use their various forms of expertise to fight, for example, climate change and international conflict, those individual scholars need expertise in their fields in the first place. It is the very nature of “expertise in their fields” that requires further attention. Disciplinary boundaries are problematic and, perhaps increasingly, restricting, but they also serve purposes. Disciplinary norms exist for reasons: they tell us what questions to ask, what methods to use, and what counts as evidence. In Stanley Fish’s characterization, “I am professionally correct, not out of a sense of moral obligation or choice of values … but out of a sense that the structure of a fully articulated profession, be it negligence law or literary criticism, is such that those who enter its precincts will find that the basic decisions, about where to look, what to do, and how to do it, have already been made” (Fish 1995, 44). The average academic professional is not—and should not be—interested in revolutionizing the profession but in simply practicing it, doing what Thomas Kuhn called “normal science,” which “does not aim at novelties of fact or theory and, when successful, finds none” (Kuhn 1996, 52). Scholars within disciplines apply the latest techniques and theories to the extant data. But it is not clear what will constitute “normal science” under Taylor’s new academic regime. Taylor’s own work is innovative and multidisciplinary in the best ways. His work is distinguished by its range, depth, and its embrace of past, present, and future. He knows this of himself: “As I move from theology to philoso","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"58 1","pages":"159-164"},"PeriodicalIF":0.0,"publicationDate":"2010-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83610774","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

Aquinas’s Sheep: A Note on Anscombe on Freedom 阿奎那的羊:安斯科姆对自由的注解

Expositions Interdisciplinary Studies in the Humanities Pub Date : 2010-02-14 DOI: 10.1558/EXPO.V3I2.223

B. Prusak

{"title":"Aquinas’s Sheep: A Note on Anscombe on Freedom","authors":"B. Prusak","doi":"10.1558/EXPO.V3I2.223","DOIUrl":"https://doi.org/10.1558/EXPO.V3I2.223","url":null,"abstract":"At the beginning of his paper “Anscombe on Freedom, Animals, and the Ability to Do Otherwise,” Denis F. Sullivan differentiates Elizabeth Anscombe’s position on freedom from that of both Aquinas and the Cartesian tradition. For both Aquinas and the Cartesian tradition, Sullivan says, freedom understood as the ability to do otherwise is possible only for creatures who have minds: more precisely, for Aquinas, for creatures who act from judgment informed not merely by instinct, but by reason (ST I, q. 83, a. 1); for the Cartesian tradition, for creatures who, by virtue of being immaterial minds, somehow escape the determinism that rules matter. For these thinkers, since among creatures only human beings have minds, it follows that human beings are the only creatures who enjoy freedom. Sullivan claims that Anscombe’s position is different as she holds “that not only human beings, but also at least some thoughtless brutes are free in the sense that they have the ability to do otherwise” (Sullivan 2007, 231). According to him, her reasoning is that “freedom in the sense of having the ability to do otherwise is a necessary condition for intentional action. But animals, other than human beings, also perform intentional actions. So these animals are also free.” There are a number of interesting things to discuss here. First, I propose that we consider the meaning of freedom. In her paper “Causality and Determination,” Anscombe asserts, against the thesis that freedom and determinism are compatible, that","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"140 1","pages":"223-228"},"PeriodicalIF":0.0,"publicationDate":"2010-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75663965","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0