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Journal articles on the topic 'John Universalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Modrzejewski, Arkadiusz. "Spiritual Heritage of Europe in the Light of Personalistic Universalism of Karol Wojtyla—John Paul II." Religions 12, no. 4 (March 29, 2021): 244. http://dx.doi.org/10.3390/rel12040244.

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The article is devoted to the philosophical and theological thought of Karol Wojtyła, i.e., John Paul II, who in his considerations gave a lot of attention to European issues, including the spiritual heritage of Europe, to European Christianity in its two varieties, i.e., Latin and Byzantine, and to the relationship between European unity and the pluralism of national cultures. We discover the proper sense of Wojtyła’s European thought by referring to his inspiration with the theology of spirituality, which was the future Pope’s first research experience. His vision of Europe is based on personalistic philosophy, thanks to which these considerations take a universal form. The key to understanding universalism is personalistic hermeneutics, owing to which we perceive the source of universality in man understood as a person. However, Wojtyła’s universalism has two faces. It is universalism in the literal sense, thanks to the personalistic perspective. In the axiological layer it also takes the form of Christian or European and in a way also Eurocentric universalism, which is related to the perception of Europe as a depositary and promoter of universal values of Christianity.

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Górski, Eugeniusz. "John Paul II’s Idea of Universalism." Dialogue and Universalism 16, no. 11 (2006): 7–34. http://dx.doi.org/10.5840/du20061611/122.

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Kuczyński, Janusz, and Maciej Bańkowski. "The Universalism of John Paul II—The Universalism of Leszek Kołakowski. Afterword." Dialogue and Universalism 20, no. 7 (2010): 131–44. http://dx.doi.org/10.5840/du2010207/838.

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Bremer, Francis J. "Jonathan D. Moore.English Hypothetical Universalism: John Preston and the Softening of Reformed Theology.:English Hypothetical Universalism: John Preston and the Softening of Reformed Theology." American Historical Review 113, no. 3 (June 2008): 903–4. http://dx.doi.org/10.1086/ahr.113.3.903.

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FARBER, DAVID. "THINKING AND NOT THINKING ABOUT RACE IN THE UNITED STATES." Modern Intellectual History 2, no. 3 (October 10, 2005): 433–46. http://dx.doi.org/10.1017/s147924430500051x.

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John Skrentny, The Minority Rights Revolution (Cambridge, MA: Harvard University Press, 2002)Richard King, Race, Culture and the Intellectuals, 1940–1970 (Washington, DC: Woodrow Wilson Press, 2004)Since June 1964, all three branches of the federal government have supported the goal of racial justice in the United States. John Skrentny, in The Minority Rights Revolution, explains how that goal and related ones have been implemented over the last sixty years. He argues that key policy developments since that time were driven less by mass movements and much more by elite “meaning entrepreneurs.” Well before the 1964 Civil Rights Act was made law, in the immediate post-World War II years, a bevy of transatlantic intellectuals responded to Nazi race policy by seeking a universalist vision that would unite humanity. Richard King, in Race, Culture and the Intellectuals, explores how intellectuals pursued that anti-racist universalist vision and then how African and African-American intellectuals in the 1960s, in particular, rejected universalism and began, instead, to pursue racial justice through cultural particularism. King's traditional intellectual history, when combined with Skrentny's sociological analysis of how elites managed ideas to pursue specific policies, reveals how American society, in pursuit of racial justice, moved from the simple stated ideals of the 1964 Civil Rights Act—equal opportunity and access—to the complexities of affirmative action and an embrace of “diversity” in American life.

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Molnar, Paul D. "Thomas F. Torrance and the problem of universalism." Scottish Journal of Theology 68, no. 2 (April 1, 2015): 164–86. http://dx.doi.org/10.1017/s0036930615000034.

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AbstractWhile Karl Barth and Thomas F. Torrance both believed in the possibility of universal salvation, they also rejected the idea that we could make a final determination about this possibility prior to the second coming of Jesus Christ. Hence, both theologians rejected what may be called a doctrine of universal salvation in the interest of respecting God's freedom to determine the outcome of salvation history in accordance with the love which was revealed in and through the death and resurrection of Jesus himself. This article explores Torrance's reasons for holding that ‘the voice of the Catholic Church . . . throughout all ages has consistently judged universalism a heresy for faith and a menace to the Gospel’. Torrance expressly believed in the ‘universality of Christ's saving work’ but rejected ‘universalism’ and any idea of ‘limited atonement’. He considered both of these views to be rationalistic approaches which ignore the need for eschatological reserve when thinking about what happens at the end when Christ comes again and consequently tend to read back logical necessities into the gospel of free grace. Whenever this happens, Torrance held that the true meaning of election as the basis for Christian hope is lost and some version of limited atonement or determinism invariably follows. The ultimate problem with universalism then, from Torrance's perspective, can be traced to a form of Nestorian thinking with respect to christology and to a theoretical and practical separation of the person of Christ from his atoning work for us. What I hope to show in this article is that those who advance a ‘doctrine of universalism’ as opposed to its possibility also have an inadequate understanding of the Trinity. Interestingly, Torrance objected to the thinking of John A. T. Robinson and Rudolf Bultmann because both theologians, in their own way, separated knowledge of God for us from knowledge of who God is ‘in himself’. Any such thinking transfers our knowledge of God and of salvation from the objective knowledge of God given in revelation to a type of symbolic, mythological or existential knowledge projected from one's experience of faith and this once again opens the door to both limited atonement and to universalism. Against this Torrance insisted that we cannot speak objectively about what God is doing for us unless we can speak analogically about who God is in himself.

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7

Lakoff, Sanford. "Autonomy and Liberal Democracy." Review of Politics 52, no. 3 (1990): 378–96. http://dx.doi.org/10.1017/s003467050001696x.

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Continuing philosophic doubt concerning the moral foundations of human rights threatens to undermine the growing belief in liberal democracy. This doubt has its roots in the reaction against the Enlightenment and is evident even in John Rawls's retreat from the apparent universalism of his theory of justice. There are good grounds, however, for regarding the traditional Western belief in moral and political autonomy as a sound basis for human rights and liberal democracy.

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Toner, Patrick. "God’s Final Victory: A Comparative Philosophical Case for Universalism by John Kronen, Eric Reitan." Thomist: A Speculative Quarterly Review 78, no. 3 (2014): 459–62. http://dx.doi.org/10.1353/tho.2014.0032.

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9

Czajkowska, Agnieszka. "„Za nim rosnące pójdą plemiona / W światło – gdzie Bóg”. „Słowiański” pontyfikat św. Jana Pawła II." Roczniki Humanistyczne 68, no. 1 Zeszyt specjalny (2020): 371–85. http://dx.doi.org/10.18290/rh.2068s-25.

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This article deals with the presence of issues of Slavdom in the thoughts and works of John Paul II as an expression of their roots in Polish Romantic literature. Its centre is the cult of St. Cyril and St. Methodius, who, in the Pope’s view, became an expression of the universalism, Greek heritage and Christianity of the Slavic peoples. A reminder of the importance of the Solon brothers had already been mentioned in the Paris lectures of Adam Mickiewicz and in a forgotten poem by Teofil Lenartowicz. This was associated with the need for Slavs to gain self-knowledge, as demanded by Norwid, Słowacki, Mickiewicz and others. The mission of the Slavic Pope fulfils the above postulates of the Romantic poets. John Paul II recalls the identity of the Slavs and their role in the papacy and a united Europe. It restores their dignity and is an indication of their future.

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Love, Ioanna-Maria. "God’s Final Victory: A Comparative Philosophical Case for Universalism, by John Kronen and Eric Reitan." Faith and Philosophy 30, no. 4 (2013): 486–89. http://dx.doi.org/10.5840/faithphil201330446.

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Hryniewicz, Wacław. "“BUT THE PROBLEM REMAINS”. John Paul II and the universalism of the hope for salvation." Dialogue and Universalism 17, no. 7 (2007): 81–105. http://dx.doi.org/10.5840/du2007177/819.

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12

Voak, N. "English Hypothetical Universalism: John Preston and the Softening of Reformed Theology. By JONATHAN D. MOORE." Journal of Theological Studies 59, no. 2 (July 26, 2008): 836–37. http://dx.doi.org/10.1093/jts/fln058.

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Каплан, Илья Эдуардович. "Origen’s Exegesis as Evidence of the Constancy of His Universalist Ideas." Метафраст, no. 2(2) (June 15, 2019): 24–39. http://dx.doi.org/10.31802/2658-770x-2019-2-2-24-39.

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Цель данной статьи - доказать, что Ориген не отказывался от универсалистских идей в поздний период творчества. В пользу правдоподобности такого изменения в эсхатологии Оригена высказывался Рональд Хайне. Автор статьи, не соглашаясь с позицией Хайне и используя в качестве доказательства интерпретацию Оригеном фрагмента 1 Кор. 15, 24-28, показывает, что александрийский богослов всегда оставался верен своей концепции всеобщего восстановления. Аргументация автора основана на таких произведениях Оригена, как «Комментарий на Евангелие от Иоанна» и «Гомилии на Левит». В статье делается особый акцент на том, что универсализму Оригена присуще острое эсхатологическое напряжение. In this article it is argued that Origen did not abandon his universalist ideas in the late period of his career. In his monograph, Ronald D. Heine made some remarks in favour of the plausibility of such a change in Origen’s eschatology. Disagreeing with Heine’s position and using as evidence Origen’s interpretation of 1 Cor. 15, 24-28, the author of the article demonstrates that Origen always remained faithful to his concept of universal restoration. The argumentation is based on such works by Origen as «Commentary on the Gospel according to John» and «Homilies on Leviticus». In this article, a particular emphasis is made on the fact that a sharp sense of eschatological tension was intrinsic to Origen’s universalism.

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Dhillon, Pradeep A. "Literary Fonn and Philosophical Argument in Premodem Texts." Dialogue and Universalism 8, no. 11 (1998): 131–41. http://dx.doi.org/10.5840/du1998811/1213.

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I examine a link between forms of argument and aesthetics that occur in "premodem" Westem and non-Western texts so as to build toward a universal theory of knowledge while taking postmodern criticisms seriously. Such a method allows for dialogue across time and space. Specifically, I focus on John Bunyan's "Apology" for the Pilgrim s Progress, published in 1674, and the Tibetan logician Acarya Dignaga's fifth-century treatise Hetucakra. Their claims to tmth proceed through allegory and poetry. This examination does not settle existing debates; it brings a prior question more sharply into focus: In this time of cosmopolitan promise, how should considerations of universalism proceed?

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Bergman, Mats. "The New Wave of Pragmatism in Communication Studies." Nordicom Review 29, no. 2 (November 1, 2008): 132–50. http://dx.doi.org/10.1515/nor-2017-0182.

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Abstract This article examines two recent discussions of pragmatism in the field of communication and media studies: Chris Russill’s reconstruction of a pragmatist tradition based on the theories of William James and John Dewey, and Mike Sandbothe’s neopragmatist design for media philosophy. The main contention of the article is that Russill and Sandbothe advocate an unnecessarily narrow conception of pragmatist thought, one that tends to exclude the contribution of Charles S. Peirce, the founder of pragmatism. After the presentation of Russill’s and Sandbothe’s positions, the article attempts to meet their explicit and implicit criticisms of Peircean pragmatism. More specifically, it is shown that Peirce does not advocate “transcendental universalism”. In conclusion, the article argues that his broad conception of experience is preferable to the radical empiricism of James, and that Peircean habit-realism is not only compatible with Dewey’s pragmatism, but may in fact provide the most fertile starting-point for pragmatist communication inquiry.

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Brazier, Paul. "English Hypothetical Universalism: John Preston the Softening of Reformed Theology. By Jonathon D. Moore and John Owen: Reformed Catholic, Renaissance Man (Great Theologians Series). By Carl R. Trueman." Heythrop Journal 51, no. 1 (January 2010): 140–42. http://dx.doi.org/10.1111/j.1468-2265.2009.00533_33.x.

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17

Williams, David. "Liberalism, Colonialism and Liberal Imperialism." East Central Europe 45, no. 1 (April 30, 2018): 94–118. http://dx.doi.org/10.1163/18763308-04501005.

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One of the most obvious features of the post-Cold War world was that western states and western dominated international organizations pursued a more expansionist and interventionist set of foreign policies and practices. In attempting to explain as well as assess this period, scholars from across the theoretical and political spectrum have identified “liberalism” or “liberal” ideas, arguments and concepts, as playing a crucial role in motivating these practices as well as shaping their contents. In turn this has led to increased attention to the links between liberalism, colonialism, and liberal imperialism. This article explores these connections by focusing on the trajectory of a particular form of Nineteenth Century colonial liberal argument—what will be called here “developmental liberalism”—articulated most famously by John Stuart Mill. The objective here is to use Mill’s arguments to raise a number of vitally important questions about the discourses and practices of some modern forms of liberal imperialism. In particular it stresses Mill’s arguments against immanence and institutional universalism, and his understanding of the kind of agency necessary for achievement of progress in colonial settings.

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Kennedy-Andrews, Elmer. "Representations of the Jew in the Modern Irish Novel since Joyce." Irish University Review 43, no. 2 (November 2013): 307–26. http://dx.doi.org/10.3366/iur.2013.0082.

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This study reads the Semitic discourse in five modern Irish novels – Francis Stuart's Black List Section H (1971), Robert MacLiam Wilson's Manfred's Pain (1992), Robert Welch's Groundwork (1997), Jennifer Johnston's This is Not a Novel (2002), and John Banville's Shroud (2002) – for what it tells us about the cultural identity of modern Ireland, and for what it reveals of the psychohistory, and even the psychopathology, of Irishness hidden in these representations. The span of five novels allows some demonstration, first, of the ambivalence, rather than overt hostility or unqualified identification, which characterises this writing; and, second, of the striking variety and heterogeneity in the representation of ‘the Jew’ in contemporary Irish writing. Such unpredictability and contradictoriness in the construction of Jewish racial difference challenges or threatens both the national discourse which seeks to exert control over the unmanageable ‘reality’ of Ireland in terms of fixity, certainty, centredness, homogeneity, and the transcendent discourse of liberal universalism. That is, these novelists, in demonstrating the impossibility of fixing the indeterminate Jew as one thing or the other, reflect a more general crisis of representation, not only for the nation (Welch, Johnston), and the individual (Wilson, Stuart), but for epistemology itself (Banville).

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Scott, Xavier. "From Crusades to Colonization: Violence in Secular and Religious Political Theory." Journal of the Council for Research on Religion 1 (December 24, 2019): 1–21. http://dx.doi.org/10.26443/jcreor.v1i0.2.

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This paper examines the transition in political philosophy between the medieval and early-modern periods by focusing on the emergence of sovereignty doctrine. Scholars such as Charles Taylor and John Rawls have focused on the ability of modern-states to overcome conflicts between different religious confessionals. In contrast, this paper seeks to examine some of the peace-promoting features of Latin-Christendom and some of the conflict-promoting features of modern-secular states. The Christian universalism of the medieval period is contrasted with the colonial ventures promoted by the Peace of Westphalia. This paper’s goal is not to argue that secularism is in fact more violent than religion. Rather, it seeks to demonstrate the major role that religion played in early modern philosophy and the development of sovereignty doctrine. It argues against the view that the modern, secular state is capable of neutrality vis-à-vis religion, and also combats the view that the secular nature of modern international law means that it is neutral to the different beliefs and values of the world’s peoples. These observations emphasize the ways in which state power and legitimacy are at the heart of the secular turn in political philosophy.

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Scott, Xavier. "From Crusades to Colonization: Violence in Secular and Religious Political Theory." Journal of the Council for Research on Religion 1, no. 1 (December 12, 2019): 1–19. http://dx.doi.org/10.26443/jcreor.v1i1.57.

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This paper examines the transition in political philosophy between the medieval and early-modern periods by focusing on the emergence of sovereignty doctrine. Scholars such as Charles Taylor and John Rawls have focused on the ability of modern-states to overcome conflicts between different religious confessionals. In contrast, this paper seeks to examine some of the peace-promoting features of Latin-Christendom and some of the conflict-promoting features of modern-secular states. The Christian universalism of the medieval period is contrasted with the colonial ventures promoted by the Peace of Westphalia. This paper’s goal is not to argue that secularism is in fact more violent than religion. Rather, it seeks to demonstrate the major role that religion played in early modern philosophy and the development of sovereignty doctrine. It argues against the view that the modern, secular state is capable of neutrality vis-à-vis religion, and also combats the view that the secular nature of modern international law means that it is neutral to the different beliefs and values of the world’s peoples. These observations emphasize the ways in which state power and legitimacy are at the heart of the secular turn in political philosophy.

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21

Meynell, Hugo. "God's Final Victory: A Comparative Philosophical Case for Universalism. By John Kronen and Eric Reitan. Pp. x, 233, London/NY, Continuum, 2011, $90.05." Heythrop Journal 54, no. 2 (February 4, 2013): 345. http://dx.doi.org/10.1111/j.1468-2265.2012.00784_6.x.

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22

Wallace, Dewey D. "English Hypothetical Universalism: John Preston and the Softening of Reformed Theology. By Jonathan D. Moore. Grand Rapids, Mich.: Eerdmans, 2007. xx + 306 pp. $36.00 paper." Church History 78, no. 1 (February 20, 2009): 203–6. http://dx.doi.org/10.1017/s0009640709000250.

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23

Wierzbicka, Anna. "Cross-cultural pragmatics and different values." Australian Review of Applied Linguistics 13, no. 1 (January 1, 1990): 43–76. http://dx.doi.org/10.1075/aral.13.1.03wie.

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Abstract The author argues that the differences in the ways of speaking prevailing in different societies and different communities are profound and systematic, and reflect the different cultural values. In the past, the extent of the differences between different language communities in their ways of speaking was often underestimated. In particular, the search for universals in language use inspired by language philosophers such as Paul Grice (1975, 1981) and John Searle (1969, 1979) often led to the identification of the mainstream American English with the “normal human ways of speaking”. The last decade has witnessed a growing reaction against this kind of misguided universalism,resulting in the birth of a new discipline: cross-cultural pragmatics. The progress of this new discipline, however, has been hampered by the lack of a suitable metalanguage. Researchers in this field tend to rely heavily on vague and undefined terms such as “directness”, “indirectness”, “harmony”, “solidarity”, which are used differently by different authors, or by the same authors but on different occasions. This leads to confusion, and to a lack of consensus and clarity even on the most basic points. The author argues that to compare cultures in a truly illuminating way we need a culture-independent perspective, and that one can reach such a perspective by relying on a natural semantic metalanguage, based on universal semantic primitives. These claims are illustrated in the paper with numerous examples.

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Masłowski, Michał. "Miejsce Norwida w kulturze." Studia Norwidiana 39 Specjalny (2021): 5–36. http://dx.doi.org/10.18290/sn2139s.1.

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Even in today’s “postmodern” world, Norwid cannot be reduced to a single formula. He is rather a “constellation,” requiring that readers join the “continual discussion” on issues specific to a given era. His focus is on humanity, which he regards from a dualist perspective that necessitates pursuing a synthesis of matter and spirit under the sign of ethical universalism. Norwid refers to the “cupola of ‘a monologue-that-keeps-parabolizing-itself’” andregards culture as the parable of the world. His original aesthetics of “whiteness” refers, as it were, to the biblical “gentle gust of wind,” which announces God’s presence and indicates the rejection of the Romantic veneration for volcanoes, which he contrasts with the importance of work. This kind of philosophy, developed by Brzozowski, Tischner and John Paul II, has led to the self-limiting revolution of Solidarity in the years 1980-81, and ultimately to the de-legitimization and fall of communism; finally, after the bloody myth of the French Revolution reigned for two hundred years, this philosophy altered the paradigm of historical changes around the world. Norwid elaborated on the industrial-era Romanticism and opposed martyrological messianism, developing the original idea of a “messianism of work,”linking it with a vision of human Church, which “burns through the Globe with conscience.”He would contrast the global church with the parochial “church-turned-living-room.”Human beings count more than institutions, he argued, just like goodness prevails over formal sacraments. With the ultimate goal defined as the resurrection of the world, art becomes a church of work. Norwid embraced an anthropocentric perspective, in which human beings are called upon “to un-make” [od-poczynać] the mistakes of the past, and thus to begin afresh at a whole new level. With his language and style Norwid was constructing a new social stratum: intelligentsia (Łapiński), understanding it as the nation’s copula, i.e. the unifying force of conscienceand the collective consciousness. It would form an interpersonal, horizontal transcendence spanning the length and breadth of societies. The opposite of nation and its culture is “empire” – the root of subjugation – which particularly enslaved Central and Eastern Europe. Of special importance is the clash between Asian civilization and the “Roman” one, i.e. Christianity or Western Europe. However, the poet opposes Slavs to both the Westerners and the Easterners, emphasizing the processualand not the essentialistcharacter of national cultures. The question whether Norwid’s work is fundamentally dialogic or monologic in character continues to divide scholars. However, Norwid is in a way a Master or teacherwho embodies the Other and incarnates Wisdom in his Voice and Gesture. The nature of Wisdom is anthropocentric because man is a priest, although “involuntary / And immature,” which abolishes the distinction between the sacred and the profane. Through his ethical universalism Norwid provides a solution to the Enlightenment crisis of universal reason. Emancipation of the individual should not entail abandoning a sense of belonging, which is something that Norwid’s modernism shares with that of Central Europeans (Ch. Delsol). Understood as the expression of collective desires, cultures shape responsibility and a sense of belonging, at the same time constituting an answer to the crisis of narcissistic individualism characteristic for our times.

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Shapiro, Daniel. "A Universalist: Fathering Fields." International Journal of Cultural Property 21, no. 3 (August 2014): 237–42. http://dx.doi.org/10.1017/s0940739114000216.

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Abstract:I have been asked to write personally of John [Merryman]. Not of him as scholar, educator, author, nor even as father of the fields of art and cultural property law, but as the person who did these things, and more. To present an inclusive, all-embracing picture of John, the universalist, both in himself and what he has done.First, I owe my interest, career, and whatever contributions I have made as lawyer, teacher, and writer on art and cultural property law to John. Nearly 30 years ago, as a corporate litigator and neophyte collector interested in the connection between art and law, I read Law Ethics and the Visual Arts.1 In chapters entitled “Plunder, Destruction, and Reparation” and “An Artist’s Life,” I was taken by its commitment to culture, its questions—such as, Can art be more valuable than a life?—and its overarching ethical yet concrete approach to them. I became a fledgling in the fields of art and cultural property law. A few years later I met John at a conference in Amsterdam. He became a mentor, model, and friend.

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Murphy, Madeleine. "Proportionate universalism in the foundation years." Journal of Health Visiting 3, no. 2 (February 2, 2015): 68–70. http://dx.doi.org/10.12968/johv.2015.3.2.68.

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Newland, Rita. "Universality: Reality or rhetoric?" Journal of Health Visiting 1, no. 2 (February 2013): 73. http://dx.doi.org/10.12968/johv.2013.1.2.73.

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Cowley, Dame Sarah. "A new principle of universality?" Journal of Health Visiting 1, no. 10 (October 2013): 602. http://dx.doi.org/10.12968/johv.2013.1.10.602.

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Mertz, Donald W. "John Bacon, "Universals and Property Instances"." Modern Schoolman 74, no. 1 (1996): 55–62. http://dx.doi.org/10.5840/schoolman19967415.

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de Boer, Erik A. "Christus unicus ille episcopus universalis." Journal of Reformed Theology 12, no. 1 (April 13, 2018): 40–57. http://dx.doi.org/10.1163/15697312-01201003.

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Abstract In their critique of the hierarchy in the Roman Catholic Church most reformers in the sixteenth century did not argue for retaining the office of bishop. In the English Reformation, led by the king, the bishopric was reformed, and in Hungary, too, the office of bishop survived. Did reformers like John Calvin fundamentally reject this office, or did they primarily attack its abuse? Investigation of the early work of Calvin shows a focus on the meaning of the biblical term ‘overseer’ and on preaching as the primary function of the episcopacy. While the title of bishop is reserved for the one head of the church, the office of the preacher is brought to a higher level. As moderator of the Company of Pastors in Geneva, Calvin would have a standing in the city comparable to the ousted bishop.

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Hart, Carroll Guen. "“Power in the service of love”: John Dewey's Logic and the Dream of a Common Language." Hypatia 8, no. 2 (1993): 190–214. http://dx.doi.org/10.1111/j.1527-2001.1993.tb00099.x.

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While contemporary feminist philosophical discussions focus on the oppressiveness of universality which obliterates “difference,” the complete demise of universality might hamper feminist philosophy in its political project of furthering the well-being of all women. Dewey's thoroughly functionalized, relativized, and fallibilized understanding of universality may help us cut universality down to size while also appreciating its limited contribution. Deweyan universality may signify the ongoing search for a genuinely common language in the midst of difference.

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Radel, Nicholas F. "Friendship and Queer Theory in the Renaissance: Gender and Sexuality in Early Modern England by John S. Garrison, and: Indifference to Difference: On Queer Universalism by Madhavi Menon, and: Queer Philologies: Sex, Language, and Affect in Shakespeare's Time by Jeffrey Masten." Shakespeare Quarterly 68, no. 3 (2017): 306–10. http://dx.doi.org/10.1353/shq.2017.0034.

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Erismann, Christophe. "The Trinity, Universals, and Particular Substances: Philoponus and Roscelin." Traditio 63 (2008): 277–305. http://dx.doi.org/10.1017/s0362152900002166.

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During late antiquity, an interesting doctrinal shift can be observed: Aristotelian logic and its Neoplatonic complements, in particular the teachings of Aristotle'sCategoriesand Porphyry'sIsagoge, were progressively accepted as a tool in Christian theology. This acceptance met drawbacks and was never unanimous. Among the authors who used concepts that originated in logic in order to support their theological thinking, we can mention, on very different accounts, Basil of Caesarea, Gregory of Nyssa, Cyril of Alexandria, John Philoponus, Leontius of Byzantium, Maximus the Confessor, Theodore of Raithu, and John of Damascus, the author of an importantDialectica. In the Byzantine context, handbooks of logic were written specifically for Christian theologians, showing that logic was perceived to be an important tool for theological thinking.

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RAÑA DAFONTE, César. "El tema de los universales en Juan de Salisbury." Revista Española de Filosofía Medieval 6 (October 1, 1999): 233. http://dx.doi.org/10.21071/refime.v6i.9671.

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This work presents the information that John of Salisbury provides us in his Metalogicon about the problem of the universals in the 12º century. He is especially careful when he treats Aristotle's solution, philosopher for whom hi shows great admiration.

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Cowley, Sarah, Karen Whittaker, Mary Malone, Sara Donetto, Astrida Grigulis, and Jill Maben. "What makes health visiting successful—or not? 1. Universality." Journal of Health Visiting 6, no. 7 (July 2, 2018): 352–60. http://dx.doi.org/10.12968/johv.2018.6.7.352.

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Adebanwi, Wale. "RETHINKING KNOWLEDGE PRODUCTION IN AFRICA." Africa 86, no. 2 (April 6, 2016): 350–53. http://dx.doi.org/10.1017/s0001972016000115.

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Jean and John Comaroff enthusiastically claim that Africa constitutes a rich site ‘of new knowledges and ways of knowing-and-being … that have the capacity to inform and transform theory in the north, to subvert its universalisms in order to rewrite them in a different, less provincial register’ (Comaroff and Comaroff 2011). What role, then, can the African university – which, as described by Jeremiah Arowosegbe, is in a lamentable state – play in creating and generalizing these ‘new knowledges’?

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Radhouane, Nebil. "Saint-John Perse : le paradoxe de l'hermétisme et de la traductibilité." Meta 45, no. 3 (October 2, 2002): 445–49. http://dx.doi.org/10.7202/003903ar.

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Résumé Prenant comme point de départ une poésie réputée hermétique comme celle de Saint-John Perse et confrontant plusieurs traductions en arabe, l'auteur montre comment une lecture de cette poésie dans "sa modulation globale", c'est-à-dire "dans ses notes, non dans ses mots", arrive à une traduction qui préserve cette "universalité programmée par Perse dans la syntaxe et non dans le lexique".

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Budd, Ryan Patrick. "John Henry Newman's "Universality Principle," William James, and Religious Assent." Newman Studies Journal 18, no. 1 (2021): 112–25. http://dx.doi.org/10.1353/nsj.2021.0001.

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Cabanis, M., M. Martinez Mateo, N. Cruz de Echeverria Loebell, and S. Krach. "Linking brain and culture: Universalism and differentialism." European Psychiatry 26, S2 (March 2011): 449. http://dx.doi.org/10.1016/s0924-9338(11)72156-3.

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In 2009, Joan Y. Chiao, one of the leading experts in Cultural Neuroscience, labeled the research field as „a once and future discipline”. Ten years ago neuroscientists began to study cultural phenomena applying functional Magnetic Resonance Imaging (fMRI). Since then the number of publications and research grants related to this topic has tremendously increased. This was reason enough to examine the concepts of culture implicated, but rarely explicitly discussed, in these studies. Therefore we analyzed 42 English language manuscripts of original fMRI studies spanning from the advent of Cultural Neuroscience in the year 2000 to 2010 published in peer-reviewed journals (indexed in large databases [MEDLINE, PsychInfo, PubMed). Common to all of them were cultural comparisons between divided groups and communities, as e.g. black vs. white, easterners vs. westerners, Asian vs. Caucasian, Americans vs. Turks.We reviewed the manuscripts with regard to the following aspects: type of comparison, the conveyed concept of culture using the classification by Reckwitz [normative, totality-oriented, differentiation-theoretical and the meaning- and knowledge-oriented], implicit valuation of the comparisons, and the artifact of the comparison. We extracted two main lines of reasoning:1)Universal models for the interaction between cultures and2)investigations pursuing a differentiation of divided cultural groups.Both lines tend to simplify culture as an inflexible set of traits, specificities or biological diversities. We argue against the rigid understanding of culture, point out its disguised valuation and risks considering the Hackingian ‘looping effect’.

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Parnham, David. "English hypothetical universalism. John Preston and the softening of reformed theology. By Jonathan D. Moore. Pp. xx+304. Grand Rapids, MI–Cambridge: Eerdmans, 2007. £19.99 ($36) (paper). 978 0 8028 2057 0 - John Owen. Reformed Catholic, Renaissance man. By Carl R. Trueman. (The Great Theologians.) Pp. viii+132. Aldershot–Burlington, VT: Ashgate, 2007. £50 (cloth), £16.99 (paper). 978 0 7546 1469 2; 978 0 7546 1470 8." Journal of Ecclesiastical History 60, no. 1 (January 2009): 179–81. http://dx.doi.org/10.1017/s0022046908004715.

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GATISS, LEE. "ABUNDANT SUFFICIENCY AND INTENTIONAL EFFICACY: PARTICULAR REDEMPTION AT THE SYNOD OF DORT." CURRENT DEBATES IN REFORMED THEOLOGY: PRACTICE 4, no. 2 (October 22, 2018): 145–61. http://dx.doi.org/10.35285/ucc4.2.2018.art9.

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This article looks at the background to the Synod of Dort (1618–1619) and examines the debate there on the issue of particular redemption or definite atonement, with a specific focus on the use of the classic distinction between sufficiency and efficacy made famous by Peter Lombard’s Sentences. It also looks at the variety of Reformed responses to the Remonstrants, including those on the death of Christ that might be categorized as hypothetical universalist. It calls into question the usefulness of the terminology of “four-point Calvinists” to describe delegates such as John Davenant.

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O. L., Lvova. "The moral principles of universality of human rights." Almanac of law: The role of legal doctrine in ensuring of human rights 11, no. 11 (August 2020): 138–45. http://dx.doi.org/10.33663/2524-017x-2020-11-25.

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The article is an analysis of morality as the characteristics of meaningful in the understanding of human rights as a fundamental principle of their universality. Focuses on the understanding of the universality of human rights. Does this mean that any state expressly reserves all facets of universality (legal, moral) to join its public policy, or universality is based solely on the moral Foundation that emerged in the process of development of social relations and General acceptable for any order. It is noted that current processes of globalization, which seek to universalise human rights is a great challenge with respect to ideas about human nature. Universalization involves determining the value of a certain standard, a kind of legal standard or sample, usefulness and progressiveness which must not be challenged. The attention is paid to conflict legal and moral protection of human rights. It is noted that from the point of view of morality as a means of regulation of social relations and a fundamental principle in ensuring human rights, particularly the criterion of universality, which is multicultural and international. According to the tradition of natural law, the authority of law inevitably relies on the connection of law with morality. So obvious is the importance of moral norms as a meaningful, inherent characteristics of human rights, that is what gives them universality. Because morality exists primarily in the minds of the people, no legal act is not able to fully reflect all the manifestations of public morality. However, numerous international legal instruments that protect human rights, issues of public morality sometimes takes an exceptional place, with this in mind, the analysis is conducted of the norms of international acts and national legislation. In particular, referred to the Law of Ukraine «On protection of public morality», which defines the notion of public morality as a system of ethics, rules of conduct prevailing in the society based on traditional spiritual and cultural values, concepts of good, honor, dignity, public duty, conscience, and justice. However in the state there is a lot of destructive phenomena that go against morals and which is caused by the impulses to tolerance, prejudice the rights of other members of civil society. In particular, we analyze the provisions of the Istanbul Convention, the provisions of which are inconsistent with the Ukrainian legislation and norms of public morality. Proves the impossibility of its ratification in respect of the unjustified creation of additional privileges for the gay, lesbian, bisexual or transgender, which is contrary to art.24 of the Constitution of Ukraine, according to which citizens have equal constitutional rights and freedoms and are equal before the law and that there can be no privileges or restrictions on various grounds. As a conclusion, the crisis of morality is stated, which, in case of further introduction of immoral laws into the sphere of human rights, will become a social crisis, a moral crisis of the Ukrainian nation, where there is no boundary between good and evil, love and hate, justice and public welfare. it can benefit an individual or a small community. And the above-mentioned immorality at the level of implementation in the field of human rights claims to be universal and universal, regardless of the rule of law. Keywords: dignity, globalization, good, morality, human rights, universality.

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Fassin, Éric. "Gender and the Problem of Universals: Catholic Mobilizations and Sexual Democracy in France." Religion and Gender 6, no. 2 (February 19, 2016): 173–86. http://dx.doi.org/10.18352/rg.10157.

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In the 1980s, John Boswell analyzed the controversy between ‘essentialists’ and ‘constructionists’ in gay and lesbian studies in the light of the medieval ‘problem of universals.’ This paper revives this analogy to understand the controversy launched by Catholic authorities against the (so-called) ‘theory-of-gender’ pitted against gender studies at the risk of equating God with Nature.

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Mukherjee, Debankur, Sem C. Borst, Johan S. H. van Leeuwaarden, and Philip A. Whiting. "Universality of load balancing schemes on the diffusion scale." Journal of Applied Probability 53, no. 4 (December 2016): 1111–24. http://dx.doi.org/10.1017/jpr.2016.68.

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Abstract We consider a system of N parallel queues with identical exponential service rates and a single dispatcher where tasks arrive as a Poisson process. When a task arrives, the dispatcher always assigns it to an idle server, if there is any, and to a server with the shortest queue among d randomly selected servers otherwise (1≤d≤N). This load balancing scheme subsumes the so-called join-the-idle queue policy (d=1) and the celebrated join-the-shortest queue policy (d=N) as two crucial special cases. We develop a stochastic coupling construction to obtain the diffusion limit of the queue process in the Halfin‒Whitt heavy-traffic regime, and establish that it does not depend on the value of d, implying that assigning tasks to idle servers is sufficient for diffusion level optimality.

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Dimova-Cookson, Maria. "Internalism and Externalism in Ethics Applied to the Liberal-Communitarian Debate." British Journal of Politics and International Relations 7, no. 1 (February 2005): 18–28. http://dx.doi.org/10.1111/j.1467-856x.2005.00164.x.

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This article addresses the question of whether we can explain moral action in terms of an attraction to a moral ideal. It defends T. H. Green's internalist ethics against John Skorupski's externalist claim that moral ideals are optional whereas moral duties are not. A parallel is drawn between the Internalism and Externalism debate in ethics and the liberal-communitarian debate in political theory. My defence of Internalism offers new arguments in support of communitarian approaches to the nature of moral action. Green's internalist ethics provides the communitarian discourse with the universalist moral dimension it traditionally lacks.

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Thomson, Williell R. "Tractatus de universalibus. John Wyclif , Ivan J. MuellerOn Universals (Tractatus de universalibus). John Wyclif , Anthony Kenney." Speculum 62, no. 3 (July 1987): 756–57. http://dx.doi.org/10.2307/2846439.

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Ennaifer, Ahmeida. "Prophethood and the World in Qur'anic Discourse." Journal of Qur'anic Studies 3, no. 1 (April 2001): 160–81. http://dx.doi.org/10.3366/jqs.2001.3.1.160.

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This article discusses the concept of universality, characteristic of the Islamic message and its relation to the meanings of certain key terms in the Qur'an. It considers in particular the four Qur'anic terms: al-nās, al-calamīn, al-umma and al-qariya, in order to investigate the relationship between them and their connection with the linquistic historical and prophetic contexts. The study then examines three important prophets, namely, Abraham, Noah and Adam and their connection with the question of universality. The Qur'anic concept of universality is seen as strongly associated with Arab peculiarities and is reshaped through revelation to enable it to join the monotheistic messages in general, so that it goes beyond the concepts of tribal and/or blood relations to the wider notions of humanity and the march of history. The article concludes by suggesting that this new way of looking at the concept of universality is paramount if one is to gain a fuller understanding of contemporary intellectual and cultural decline.

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Blehl, Vincent Ferrer. "John Henry Newman and Orestes A. Brownson as Educational Philosophers." Recusant History 23, no. 3 (May 1997): 408–17. http://dx.doi.org/10.1017/s003419320000577x.

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Orestes Brownson (1803–1876), preacher, journalist, editor, philosopher and controversialist, was born in Stockbridge, Vt., 16 September 1803. At the age of nineteen he became a Presbyterian, but two years later a Universalist. He married in 1827. From 1826 to 1831 Brownson preached in New Hampshire, Vermont and New York. He became a Unitarian, and was ordained a Unitarian minister in 1834. In 1836 he organized ‘The society for Christian Union and Progress’ and began to preach the ‘Church of the Future’. In the same year he became acquainted with Emerson, Alcott, Ripley and others who were labelled Transcendentalists. The latter were the dominant intellectual figures in American life until the middle of the century.

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Demirović, Alex. "Gesellschaftskritik und Gerechtigkeit." PROKLA. Zeitschrift für kritische Sozialwissenschaft 47, no. 188 (September 1, 2017): 389–410. http://dx.doi.org/10.32387/prokla.v47i188.68.

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Political parties and social movements activists refere to the notion of justice as founding principle of critism. Demirovi? argues that the norm of justice is not able to motivate criticism and action. The norm of justice plays an important role in professional moral philosophy as is the case in the approaches of Martha Nussbaum or John Rawls. The offer arguments for their claims to give people and states a moral perspective. But the claim of universality that is inherent in moral discourses, always fail. The implication is that people who expect moral philosophy to be an advising knowledge become disappointed and perplexed. This is confirmed by the outcome of empirical research on justice among workers. To explain the dilemma of justice – claiming for universality and being particularistic and part of historical state form – the article takes up arguments developed by Marx and Horkheimer on justice as an ideological form.

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Baggini, Julian. "Morality as a Rational Requirement." Philosophy 77, no. 3 (July 2002): 447–53. http://dx.doi.org/10.1017/s0031819102000384.

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John Searle has recently produced an argument for strong altruism which rests on the recognition that ‘I believe my need for help is a reason for you to help me’. The argument fails to recognize the difference between ‘a reason for me for you to help me’ and ‘a reason for you for you to help me.’ These are two logically distinct types of reason and the existence of one can never therefore be enough to establish the existence of the other. The existence of this logical gap is a major obstacle for any argument for morality as a rational requirement that attempts to universalise from reasons individual persons have to act morally.

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