哲学・社会思想・宗教 — 全 下位分類

Give Us Our Blue Skies Back traces one of Japan’s earliest and most enduring environmental movements, led by the Tobata Ward Collaborative Women’s Association in Kitakyushu from 1950 to 1969. At a time when pollution was celebrated as a symbol of industrial progress, nearly seven thousand housewives?most of them ordinary, largely uneducated women?mobilized to confront the toxic air darkening their skies and harming their families. Over two decades, they not only challenged government and industry, but also produced their own scientific knowledge about air pollution and its impact on health, democratizing science from the ground up.

This groundbreaking book reimagines the history of environmental activism in postwar Japan. Shifting the focus from elite male voices in Tokyo to grassroots women’s movements in the industrial periphery, it redefines what, and who, counts in Japan’s modern democratic and ecological awakening. Through an oral history approach rooted in Alltagsgeschichte (the history of everyday life), it reveals how Tobata’s women forged a path of nonconfrontational yet transformative activism, combining domestic life with civic engagement, science with social justice.

Give Us Our Blue Skies Back expands our understanding of Japan’s democratization, postwar gender roles, and the rise of ecological consciousness. More than a story of protest, it is a powerful account of how housewives redefined modernity?one not driven solely by economic growth, but by cooperation, sustainability, and the right to breathe clean air.

The volume gathers theoretical and practical contributions to current research on resilience with a focus on the ambivalent effects of hope, consolation and gratitude on resilience. To address this challenge, they apply the outcomes of the DFG funded research group ‘Resilience in Religion and Spirituality' (DFG-FOR 2686) as a framework. The contributions in this volume explore the theme of ambivalence from an interdisciplinary perspective. In doing so, they reflect the interdisciplinary work of the research group, which draws on theology, philosophy, moral psychology, psychosomatic medicine and psychotherapy, palliative care and spiritual care. Building on the group's preliminary work, three different areas of further development are demonstrated: Firstly, key terms and concepts are discussed and re-evaluated. Secondly, theoretical and methodological reflections are carried out. Thirdly, illustrative case studies are conducted and potential areas of application are explored.

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This book presents the spiritual essence and quality of political, Confucian, Taoist, and representative figures in China. After more than two thousand years, Chinese Confucianism itself gradually evolved into the Neo-Confucianism of the Song and Ming dynasties and supported the budding social sciences, reaching its peak in the early Qing Dynasty. On this basis, this book conducts a detailed analysis of Chinese Confucianism and ancient Chinese natural sciences. In addition, it discusses the spiritual and leadership accomplishments of representative figures in Chinese politics, Confucianism and the way of doing business. The History of Chinese Confucianism discusses the spiritual essence and spiritual quality of political, Confucian, Taoist, commercial and representative figures in China, while also exploring the origins of and controversies between China and the West in the humanities, astronomy, calendars, geography, agriculture, water conservancy and medicine in the development of human society. On the basis of irrefutable facts, it subsequently demonstrates that, through the influence of ancient Chinese Confucianism, China made outstanding contributions to mankind in these fields before the rest of the world.

Simply keeping the mind clear and calm was, for many post-Tang Daoists, the path to eternal life and freedom. Through sheer serenity, practitioners believed they could attain immunity to hunger, eliminate sexual function, suspend breath and pulse, engage in astral travel, and command spirits and natural forces.

In his meticulously researched study, Stephen Eskildsen examines how this perspective informed Daoist internal alchemists after the Tang dynasty (618?907), including prominent representatives of the Quanzhen tradition in the north and the Nanzong in the south. Drawing on a wide array of textual sources, he analyzes the teachings of figures like Qiu Chuji (1143?1227), Yin Zhiping (1169?1251), Zhang Boduan (ca. 984?1082), Bai Yuchan (1194?1229), Li Daochun (fl. 1288?1292), Yu Yan (ca. 1253?1314), and Wu Shouyang (1574?after 1641), among others. These adepts emphasized passive, straightforward methods that they believed gave rise to spontaneous psychic, sensory, and physiological phenomena?approaches they considered more effective than manipulating mind and body with overly complicated techniques.

Eskildsen shows how Daoist internal alchemists, by advocating for the maintenance of serenity throughout a mundane life, articulated a unified vision of the Three Teachings?Daoism, Confucianism, and Buddhism?and frequently cited Confucian and Buddhist texts while reinterpreting and adapting their teachings. Particularly notable is their creative reinterpretation of Buddhist concepts such as "non-leakage" and the "Marks of the Great Man," and their integration of ideas pertaining to the "mind-made body" and the intermediate state. Incorporating such elements played a critical role in shaping their vision of the ultimate soteriological goal: the completion and emancipation of the Yang Spirit. In turn, this Daoist synthesis prompted some to propagate?or ostensibly revive?a Buddhist internal alchemy.

Offering a compelling contribution to the understanding of Daoism after the Tang, Eskildsen sheds light on a strand of internal alchemy that pursued the sustained cultivation of mental clarity and equanimity above all else.

"Gottes-Rede" - d.h. Theo-Logie im strikten Wortsinn - kam in der neutestamentlichen Forschung bisher verglichen mit der Christologie, Pneumatologie sowie Ekklesiologie, Soteriologie und Eschatologie wenig in den Blick. Veronika Burz-Tropper schliesst diese Luecke fuer das Johannesevangelium, indem sie Bausteine zu einem johanneischen Gottesbild erarbeitet. Ausgangspunkt ist Joh 1,18, das sie als programmatische Leseanleitung versteht: Jesus erscheint dort als "Exeget" des Vaters und damit als massgebliche Offenbarungsinstanz fuer Aussagen ueber Gott.
Auf dieser Grundlage untersucht die Autorin die Gottesrede Jesu im Johannesevangelium. Sie geht von der These aus, dass der Evangelist den Gott des Alten Testaments als den Gott Jesu darstellt und intensiv mit alttestamentlichen Traditionen arbeitet. In motiv- und traditionsgeschichtlicher Perspektive werden so zentrale Theologumena herausgearbeitet.
Ein Schwerpunkt liegt auf dem Vaterbild, dem haeufigsten Gottesbild im Johannesevangelium. Hinzu kommen die metaphorischen Ich-bin-Worte Jesu ("Brot des Lebens", "Licht der Welt", "Tuer", "guter Hirte", "Auferstehung und Leben", "Weg, Wahrheit und Leben"), die im Zusammenhang mit Aussagen wie "ich und der Vater sind eins" (Joh 10,30) und ?wer mich gesehen hat, hat den Vater gesehen" (Joh 14,9) als Ausdruck der Gottesoffenbarung interpretiert werden. Diese Texte zeigen, dass die Selbstoffenbarung Jesu letztlich auf die Offenbarung Gottes zielt.
Im Johannesevangelium geschieht Gottesoffenbarung ausschliesslich in Jesus Christus als Logos und Exeget des Vaters. Ziel dieser Offenbarung ist das Leben der Menschen: Wer Jesus annimmt, wird Teil der "familia dei" und erhaelt Anteil an der goettlichen Liebe. Dies wird durch weitere Bausteine zum Gottesbild verdichtet: "Gott ist wahrhaftig", "Gott ist Geist" und "Gott ist Liebe".

This book argues for the compatibility of cosmopsychism with an orthodox Christian understanding of God. It adopts a broadly classical understanding of God in which God and the world are distinct and the key attributes of God are retained. It thus contributes to discussions of cosmopsychism in philosophy of religion.

In arguing for the compatibility of cosmopsychism with an orthodox account of Christian theism, the book serves two primary purposes. Firstly, it develops an account of cosmopsychism and theism in which God and the cosmic mind are distinct, and the cosmic mind is not divine. Secondly, in showing that cosmopsychism is compatible with a classical understanding of God, it demonstrates that cosmopsychism need not be construed as a rival to classical theism.

In pursuit of these aims this book brings cosmopsychism into dialogue with several key elements of the Christian doctrine of God including the understanding of four of the divine attributes: omnibenevolence, omnipotence, omniscience, and omnipresence. The analysis seeks to dispel concerns that the cosmic mind would be a rival to God and seeks to show the unique theological merits that a cosmopsychist understanding of classical theism can yield.

Cosmopsychism and the Christian Doctrine of God is essential reading for scholars in philosophy of religion, especially those focussing on the understanding of God. It is also ideal for Christian analytic theologians and for researchers in the philosophy of mind.

Geschichten sind konstitutiv fuer die fruehchristliche Literatur. Dennoch hat eine der grundlegendsten narratologischen Kategorien, die Erzaehlperspektive, in der neutestamentlichen Forschung bislang keine eingehende Behandlung erfahren. Christoph Heilig zeigt, dass dieses Konzept - in Anlehnung an Gerard Genette als Fokalisierung bezeichnet - fuer eine angemessene Analyse fruehchristlicher Erzaehlungen unverzichtbar ist. Erzaehlungen werden schliesslich nicht nur durch das definiert, was sie erzaehlen, sondern auch dadurch, wie sie es erzaehlen: Ein Erzaehler kann unterschiedliche Geschichten vermitteln, je nachdem, durch wessen Augen er die Lesenden die sich entfaltenden Ereignisse wahrnehmen laesst.
Unter Rueckgriff auf aktuelle kognitiv-linguistische Ansaetze adaptiert der Autor diese Kategorie fuer die Exegese koinegriechischer Texte des ersten Jahrhunderts. Im gesamten Neuen Testament eroeffnet die Fokalisierung neue Einsichten in grundlegende Fragestellungen: Sie erklaert, wie Paulus seine Adressaten durch kurze narrative Passagen ueberzeugt, stellt die synoptische Redaktionskritik auf eine neue Grundlage, bietet differenzierte Instrumente zur Beurteilung der Rolle von Augenzeugen im Markus- und Johannesevangelium, loest Debatten um die Wir-Passagen der Apostelgeschichte und klaert die Erzaehlstruktur der Offenbarung.
Wann immer wir diese Geschichten lesen, treffen wir unausweichlich Annahmen ueber Perspektive. Exegese benoetigt daher eine Methodologie, die zugleich historisch sensibel und kreativ ist. Dazu gehoert auch die Rezeptionsgeschichte dieser Perspektiven seit den apokryphen Schriften, die sichtbar macht, welche Blickwinkel spaetere Neuinterpretationen praegen und welche marginalisiert werden.
Theologisch betrachtet lassen sich die Erzaehlungen folglich nicht auf ihre Handlungsablaeufe reduzieren; ihre inhaerente Multiperspektivitaet muss in Nacherzaehlungen fuer unsere Zeit bewahrt bleiben. Im Zeitalter der Kuenstlichen Intelligenz, in dem wissenschaftliches Arbeiten zunehmend an Maschinen ausgelagert wird, liegt der bleibende Wert menschlicher Interpretation gerade in diesem persoenlichen Akt des Sehens, der mit anderen geteilt wird.

Dieses Werk wurde mit dem Dewetteanum 2024, den Preis fuer die beste wissenschaftliche Arbeit der Theologischen Fakultaet der Universitaet Basel ausgezeichnet.

This book offers the first sustained philosophical account of liberal religion through the lens of Charles Hartshorne, widely regarded as its most important modern exponent among philosophers.?Situating Hartshorne as a philosopher rather than a theologian, Daniel A. Dombrowski presents liberal religion as a vital “third way” between authority?based orthodoxies and religious skepticism. Engaging central debates in process and neoclassical theism, the book integrates theism with an evolutionary worldview grounded in reason and experience rather than institutional or biblical authority. Through original analyses of omnipotence, finitude and infinity, religious experience, panpsychism, and Hartshorne’s dialogue with figures such as Matthew Arnold, Teilhard de Chardin, and Wesley Wildman, the study demonstrates the continuing relevance of liberal religion for philosophy of religion, theology, and religious studies today.

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This book looks to sociologically articulate and resolve Pope Francis’s moral dilemma on whether to uphold the Catholic Church’s binary natural law moral framework, which is restrictive to LGBTQIA+ inclusion, or revise it to unconditionally accept all gender nonconforming Catholics within the Christian community, thus realizing his vision of an inclusive synodal church. It investigates the hegemony of the natural law theory in the Catholic Church and its implications on the morality of homosexuality, gender diversity, and LGBTQIA+ inclusion in the Church. It explores four negative and positive unintended consequences of Francis’s options. It proposes an alternative ethical framework that applies Pope Francis’s inductive synodal theology and sociology of gender and morality to resolve this dilemma. This book appeals to church authorities, moral theologians, LGBTQIA+ leaders, as well as scholars and students of sociology, religion, Christian ethics, and gender studies.