Expositions Interdisciplinary Studies in the Humanities最新文献

英文中文

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

引用次数: 0

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

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

在这个基本的道德问题上不能采取任何强硬立场。我们认为婚姻是牢不可破的。我们承认教皇是教会的世俗领袖;事实上，我们很快就发现天主教会的事件比卫理公会的事件更有意义。现在，我们毫无疑问，基督在天主教会的圣餐中确实存在，但我知道，在新教中并非如此(事实上，有一段时间，我发现在我的教会主持圣餐很困难;我觉得我是在假装)。对帕特和我来说，现在我们属于一个真正建立在宗教信仰基础上的教会，并且不害怕传授宗教信仰，这似乎是至关重要的。1993年《天主教教理问答》出版时，我们想:“能加入这样一个教导真理的教会不是很好吗?”然而，这需要一段时间，因为在这一变革时期的开始，更多的变革发生了。1993年7月，我被送到另一个卫理公会教堂，我们正期待着第三个孩子的出生。我必须支持我的家庭，无论如何，我知道我需要比当时更清晰的信念。但我也知道，我永远找不到我想要的那种对卫理公会信仰的坚定和一致。还有一些教义上的问题需要解决:圣母玛利亚是最困难的，但还有其他问题。这些信条的核心是教会的无谬性，因为如果天主教真的是它所相信的那样，那么它的教义就必须是真实的。我必须学会在教会里把自己判断的主权服从于基督的声音。我调查了所有这些事情，但只要我还在事工，我就觉得我不能做得更多。帕特有了更多的自由，在我的鼓励下(因为她在精神上被孤立了，我会敦促任何一个教区居民听从她的信仰指引)，她去找一位睿智而富有同情心的牧师约瑟夫神父寻求指导。对帕特来说，这就像干渴之地的水。几个月后，她一点疑虑也没有了。我很高兴;她会亲自来欢迎我加入天主教。1995年12月，她成为天主教徒。第二年秋天，我们的女儿丽莎接受了她的第一次圣餐。我知道我不可能永远待在卫理公会教堂;我的信仰不允许。我感到无法按照自己的信念行事的压力。到现在为止，我已经找到了和我走同样道路的人。杰夫，另一位我多年未见的卫理公会牧师，从一位我们都认识的长老会牧师那里听说了我对天主教的兴趣。“我听说你在考虑游台伯河，”他打电话来的时候说，然后我们开始见面吃午饭。杰夫比我更接近皈依，他在1995年夏天成为天主教徒。在与其他皈依的人会面时，我得到了鼓励，他们从小就是天主教徒。当地的浸信会牧师布莱恩和他的妻子菲利斯成了我们的好朋友。菲利斯在帕特之前不久成为天主教徒。然后布莱恩去了。镇上的人开始起疑心了。1996年3月，我参加了马萨诸塞州阿诺德大厅的天主教男子静修会，在那里我意识到在我皈依之前不需要再发生什么。我已经完全信仰天主教了。我不需要比现在更清晰的光线——事实上，不可能再清晰了。那个夏天，由于另一个孩子将在7月出生，工作转变、职业变化(我不知道是什么)和搬迁都不是我的选择;但我知道我不能再拖延了。与此同时，约瑟夫神父把我介绍给他的朋友詹姆斯·麦戈文主教。麦戈文正在新泽西州摩尔斯敦的圣母善辨教会寻找一个人从事成人教育、坚信礼训练、探视和其他各种职责。帕特和我讨论了这种可能性，并达成了协议:1997年6月，我在讲坛上发表了最后一次布道。一个月后，当特伦顿的约翰·m·史密斯主教——使徒们的继承人——接纳我加入天主教会时，我完全融入了我认为唯一一个能够以完全权威的方式教导的教会。直到今天，十个月后，在教会的声音中，我(仍然)听到她主的声音。

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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

引用次数: 0

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

In his New York Times op-ed, Mark Taylor makes some radical suggestions for reforming graduate education. Taylor’s suggestions include a restructuring of the graduate and undergraduate curricula to make it “cross-disciplinary and cross-cultural,” “abolish[ing] permanent departments ... and creat[ing] problem-focused programs,” “expand[ing] the range of professional options for graduate students,” and imposing mandatory retirement and abolishing tenure in order to retain researchers and teachers who “continue to evolve and remain productive.” All of these reforms require one key element to make them work: high quality and creative teaching. Unfortunately, great teaching is not a top priority in many graduate science programs, where the emphasis is instead on topnotch research and the big grant funding that it brings in. Before dismantling departments and completely restructuring curricula, we need to make sure that we have great teachers and mentors who can engage, excite, and inspire students. So I present a different set of proposals from Taylor’s.

马克·泰勒在《纽约时报》的专栏文章中提出了一些改革研究生教育的激进建议。泰勒的建议包括重组研究生和本科课程，使其成为“跨学科和跨文化的”，“废除永久性部门……创建以问题为中心的项目”，“扩大研究生的专业选择范围”，实行强制性退休和废除终身教职，以留住那些“继续发展和保持生产力”的研究人员和教师。所有这些改革都需要一个关键因素:高质量和创造性的教学。不幸的是，在许多研究生科学项目中，优秀的教学并不是最优先考虑的，重点是顶尖的研究和由此带来的大笔拨款。在解散部门和完全重组课程之前，我们需要确保我们有优秀的老师和导师，他们能够吸引、激发和激励学生。所以我提出了一套不同于泰勒的建议。

引用次数: 0

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

引用次数: 0

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

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

研究生甚至许多教授真的应该在他们对自己的学科有足够的了解之前就试图解决世界上的问题吗?马克·c·泰勒(Mark C. Taylor)贬低学术专门化为“越来越少，越来越少”，似乎专门化要求心胸狭窄，缺乏学术抱负。但是专业化并不总是狭隘的;如果是这样的话，那么泰勒所歌颂的学术合作将会是把几个目光狭隘的教授关在一个房间里，希望他们能找到解决全球问题的答案。他们甚至可以用相互理解的方式进行交流吗?如果他们可以，那么他们就不是泰勒所说的那样。如果学者们要联合起来，利用他们各种形式的专业知识来对抗，例如气候变化和国际冲突，那么这些学者首先需要各自领域的专业知识。需要进一步关注的正是“各自领域的专业知识”的本质。学科界限是有问题的，而且可能越来越受到限制，但它们也有用途。纪律规范的存在是有原因的:它们告诉我们该问什么问题，用什么方法，什么可以作为证据。在Stanley Fish的描述中，“我在专业上是正确的，不是出于道德义务或价值观的选择……而是出于这样一种感觉，即一个完全明确的职业的结构，无论是疏忽法还是文学批评，都是这样的，那些进入其范围的人会发现基本的决定，关于去哪里看，做什么，以及如何做，已经做出了”(Fish 1995, 44)。一般的学术专业人士对专业革命不感兴趣，也不应该感兴趣，而只是实践它，做托马斯·库恩所说的“常规科学”，“不以事实或理论的新奇为目标，即使成功了，也没有发现任何新奇”(库恩1996,52)。学科内的学者将最新的技术和理论应用于现有的数据。但是，在泰勒的新学术体制下，什么将构成“正常科学”尚不清楚。泰勒自己的作品以最好的方式具有创新性和多学科性。他的作品以其广度、深度以及对过去、现在和未来的包容而著称。他自己也知道这一点:“当我从神学转向哲学

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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

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

在他的论文《安斯库姆论自由、动物和做其他事情的能力》的开头，丹尼斯·f·沙利文将伊丽莎白·安斯库姆关于自由的立场与阿奎那和笛卡尔传统的立场区分开来。沙利文说，对于阿奎那和笛卡尔的传统来说，自由被理解为做其他事情的能力，只有对于有思想的生物才有可能:更准确地说，对于阿奎那来说，对于那些不仅由本能，而且由理性(ST I, q. 83, a. 1)根据判断行事的生物;对于笛卡尔的传统来说，对于那些拥有非物质心灵的生物来说，他们以某种方式逃脱了支配物质的决定论。对于这些思想家来说，既然在受造物中只有人类有思想，那么人类就是唯一享有自由的受造物。Sullivan声称Anscombe的立场是不同的，因为她认为“不仅人类，而且至少一些没有思想的野兽在某种意义上是自由的，因为他们有能力做其他事情”(Sullivan 2007,231)。根据他的说法，她的推理是，“在有能力做其他事情的意义上的自由是有意行为的必要条件。但是，除了人类之外，动物也有有意识的行为。所以这些动物也是自由的。”这里有许多有趣的事情要讨论。首先，我建议我们考虑自由的意义。在她的论文“因果关系和决定”中，安斯库姆反对自由和决定论相容的论点

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