Journal articles: 'Living in truth'

1

Solomonow, Allan. "Living Truth." Acorn 2, no. 1 (1987): 8–9. http://dx.doi.org/10.5840/acorn19872112.

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Willimon, William H. "Living in the Truth." Acorn 2, no. 1 (1987): 6–7. http://dx.doi.org/10.5840/acorn19872111.

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Sullivan, John. "‘L'Action’ and Living Truth." Theology 91, no. 741 (1988): 209–16. http://dx.doi.org/10.1177/0040571x8809100307.

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Campbell, John C., Václav Havel, Jan Vladislav, and Václav Havel. "Václav Havel: Living in Truth." Foreign Affairs 69, no. 4 (1990): 193. http://dx.doi.org/10.2307/20044567.

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Tesar, Marek. "2016: Living within the truth." Educational Philosophy and Theory 49, no. 6 (2017): 577. http://dx.doi.org/10.1080/00131857.2017.1288794.

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Shear, William, and Alexander Werth. "The Evolutionary Truth About Living Fossils." American Scientist 102, no. 6 (2014): 434. http://dx.doi.org/10.1511/2014.111.434.

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Lawler, Peter Augustine. "Esotericism and Living in the Truth." Perspectives on Political Science 44, no. 3 (2015): 199–203. http://dx.doi.org/10.1080/10457097.2015.1038468.

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Chik, Wing-Keung. "TRUTH, RESPONSIBILITY AND THE POLITICAL. JAN PATOČKA’S VIEW ON LIVING IN TRUTH." Horizon. Studies in Phenomenology 5, no. 1 (2016): 90–114. http://dx.doi.org/10.18199/2226-5260-2016-5-1-90-114.

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Cooper, David E. "Living with Mystery: Virtue, Truth, and Practice." European Journal for Philosophy of Religion 4, no. 3 (2012): 1–13. http://dx.doi.org/10.24204/ejpr.v4i3.273.

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This paper examines how a person’s life may be shaped by living with a sense of the mystery of reality. What virtues, if any, are encouraged by such a sense? The first section rehearses a radical ‘doctrine of mystery’, according to which reality as it anyway is, independently of human perspectives, is ineffable. It is then argued that a sense of mystery may provide ‘measure’ for human lives. For it is possible for a life to be ‘consonant’ with this sense – through exercising humility, for example – and even to emulate mystery. A further section corrects a misunderstanding about the connection between a sense of mystery and the virtues it invites, while a final section considers the relationship between living with mystery and religious faith.

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Tallis, Benjamin. "Living in Post-truth: Power/Knowledge/Responsibility1." New Perspectives 24, no. 1 (2016): 7–18. http://dx.doi.org/10.1177/2336825x1602400101.

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Wilentz, Sean. "The 1619 Project and Living in Truth." Opera Historica 22, no. 1 (2021): 87–101. http://dx.doi.org/10.32725/oph.2021.005.

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Ndebele, Njabulo. "Living with disagreement." Index on Censorship 17, no. 5 (1988): 100–102. http://dx.doi.org/10.1080/03064228808534445.

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We should begin from the unavoidable truth that conflict, misunderstanding, and disagreement are an inseparable part of the human condition. Indeed, it could be said that at the centre of political history has been the effort to find ways of dealing with the phenomenon of disagreement.

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Gomera, Sheron. "Facing the truth." Global Journal of Psychology Research: New Trends and Issues 10, no. 2 (2020): 201–9. http://dx.doi.org/10.18844/gjpr.v10i2.4792.

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The purpose of the study was to explore the process of human immunodeficiency virus (HIV) disclosure to children living with perinatal HIV at Mpilo Opportunistic Clinic (OI) in Bulawayo Metropolitan Province. The qualitative approach was used to study the topic and a phenomenological research design was used to describe the process of disclosure to children living with perinatal HIV. Data were collected through in-depth interviews. The data collected revealed that the HIV status disclosure to adolescents was difficult for caregivers, which caused the disclosure to be done later than recommended by the Ministry of Health and Child Care Zimbabwe. This had a significant negative impact on the psychological well-being of children who also struggled to disclose their status to others. The study revealed that the HIV counsellors lacked skills to counsel on psychological issues. The researcher recommended that psychologist be integrated in the formulation of an HIV manual and be employed at OI clinics to counsel children and caregivers. Keywords: Perinatal HIV, children, psychosocial, OI clinic.

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Bolton, Jonathan. "The Shaman, the Greengrocer, and “Living in Truth”." East European Politics and Societies: and Cultures 32, no. 2 (2018): 255–65. http://dx.doi.org/10.1177/0888325417745131.

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This article turns to Havel’s contemporaries in the Czech music underground to look at earlier uses of the phrase “living in truth.” I focus on Egon Bondy’s 1976 novel The Shaman, where truth is portrayed in mystical terms as a form of transcendence achieved through solitary spiritual training—a mental state that is divorced from political opposition. Havel repurposes the idea of “living in truth,” avoiding mystical notions in favor of civic engagement, but he also steers clear of the romance of “dissident stories” about people persecuted for such engagement. I explore why Havel’s famous story of the greengrocer is so weak on motivation; rather than painting a scene or creating a three-dimensional character, Havel gestures weakly at the greengrocer’s sudden transformation into an oppositional figure. Havel also consistently uses scare quotes around the phrase “living in truth,” registering his own discomfort with a phrase that is inspiring, yet plays into dissident clichés. I see The Power of the Powerless as delineating a version of dissident truth while remaining skeptical about its transmission; Havel skillfully mixes pathos and irony as he considers the role of “dissidents” caught between Czechoslovak realities and Western expectations.

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Ryan, Fainché. "Truth Matters: Living in Dangerous Times - Aquinas on the Virtue of Truth-Telling." European Journal for the Study of Thomas Aquinas 37, no. 1 (2019): 35–48. http://dx.doi.org/10.2478/ejsta-2019-0003.

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Abstract Current political and social climate seems to have as a presupposition the view that truth-telling has a merely instrumental value. This paper will explore Thomas Aquinas’ writing on truth and truth-telling, arguing that truth-telling is an intrinsic good, a human virtue and a component of human flourishing. In Aquinas’ view the virtue of truth-telling is a satellite virtue within the cardinal virtue of justice, and as such imperative for the flourishing of human society.

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Marsh, Kevin. "Living Post-Truth Lives … But What Comes After?" Defence Strategic Communications 3, no. 1 (2018): 191–206. http://dx.doi.org/10.30966/2018.riga.3.7.

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Baumann, Steven L. "The Living Experience of Difficulty Telling the Truth." Nursing Science Quarterly 28, no. 1 (2014): 49–56. http://dx.doi.org/10.1177/0894318414558607.

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Hunt, Royden. "The dialogue of cultures and living in truth." History of European Ideas 18, no. 1 (1994): 1–9. http://dx.doi.org/10.1016/0191-6599(94)90141-4.

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Meadows, Toby. "Truth, Dependence and Supervaluation: Living with the Ghost." Journal of Philosophical Logic 42, no. 2 (2012): 221–40. http://dx.doi.org/10.1007/s10992-011-9219-x.

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Ost, David. "The Sham, and the Damage, of “Living in Truth”." East European Politics and Societies: and Cultures 32, no. 2 (2018): 301–9. http://dx.doi.org/10.1177/0888325417747971.

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This essay criticizes Havel’s famous “living in truth” paradigm and parable of the greengrocer as morally wrong, politically false, and complicit in the later emergence of a backlash against liberal intellectuals and democracy. By vilifying the weak, Havel disregards the role resources play in enabling opposition. By insisting that the opposite of living in truth is “obedience,” he disregards the particular weapons of the weak. Havel’s approach is contrasted with Polish versions of independent civic activism, whose intellectual theorists, understanding their privileged resources and making a calculated play for political influence, urged people to disobey but never derided anyone for not doing so. In the end, “living in truth” is seen as of little relevance to the success of past opposition, and Havel’s approach dangerous to hold up as a model.

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Fermandois, Eduardo. "Verdad y metáfora: una aproximación pragmática." Crítica (México D. F. En línea) 32, no. 95 (2000): 71–102. http://dx.doi.org/10.22201/iifs.18704905e.2000.881.

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What does the (possible) truth of a metaphor consist in? The first part of this paper is a critical analysis of the following model: A metaphorical statement is true if and only if it somehow leads to the recognition of literal truths. This model of metaphorical truth as indirect literal truth is not utterly inadequate, but it fails to account for certain central features of the metaphorical: the openness of the interpretation of living metaphors, the phenomenon of the so called metaphorical chains (or nets), the non-propositional aspects of many metaphors, and the active, creative role of the interpreter.In the second part I develop an alternative model, based on: a) a pragmatist methodology with respect to the truth-issue in general (truth without representation), b) Goodman's concept of rightness, c) the difference between saying and showing, and d) the idea, that a good metaphor creates a new context which not only allows us to say something new concerning the topic in question, but which allows us to treat the topic in a new manner.

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St. Pierre, Joshua. "Talking heads and shitting in the street: Stuttering Parrhesia in three modes." Journal of Interdisciplinary Voice Studies 5, no. 2 (2020): 179–95. http://dx.doi.org/10.1386/jivs_00024_1.

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This paper seeks both to expand the range of what counts as political action for dysfluent voices and to find resources that can generate critical breaks within neo-liberal modes of power. With the Cynics, I suggest that some truths – like dysfluent lives are worth living – cannot be told by a talking head. I accordingly map three possible modes of truth-telling within the lexicon of parrhesia: therapeutic, Platonic and Cynic. Therapeutic truth-telling is an apolitical enunciation that indexes a model of authenticity and is limited to speaking truth about oneself and the world in a normalizing register. Platonic parrhesia is a form of equality-based political discourse that aims at inclusion. In this mode, the parrhesiastes, like the talking head, must fashion their body as a pure vessel of truth to be recognized as such. Cynic truth-telling, finally, is a radical embodiment of critique that seeks rupture rather than understanding. Taking up the motto of the Cynics – ‘deface the currency’ – perhaps dysfluent voices can find resources to ‘de-face’ speech and its mythic power that has become entwined with capital.

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Lawlor, Krista. "Living Without Closure." Grazer Philosophische Studien 69, no. 1 (2005): 25–50. http://dx.doi.org/10.1163/18756735-069001003.

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Epistemic closure, the idea that knowledge is closed under known implication, plays a central role in current discussions of skepticism and the semantics of knowledge reports. Contextualists in particular rely heavily on the truth of epistemic closure in staking out their distinctive response to the so-called "skeptical paradox." I argue that contextualists should re-think their commitment to closure. Closure principles strong enough to force the skeptical paradox on us are too strong, and closure principles weak enough to express unobjectionable epistemic principles are too weak to generate the skeptical paradox. I briefly consider how the contextualist might live without (strong) closure.

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Gallagher, Raphael. "Book Review: Living the Truth: A Theory of Action." Irish Theological Quarterly 77, no. 3 (2012): 311–13. http://dx.doi.org/10.1177/0021140012443934c.

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Karlawish, Jason. "Creating the Truth with Persons Living with Advanced Dementia." Journal of Law, Medicine & Ethics 49, no. 2 (2021): 266–68. http://dx.doi.org/10.1017/jme.2021.37.

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AbstractTruth telling to persons living with dementia is a nuanced problem that demands negotiating between the hazards of principlism and the loving deceiver’s demand to lie as needed. To ban deception, as we do restraints, would be misguided and cruel. So too to demand we always tell the truth. We ought to adopt a practice called “creative care.” It begins with the premise that person’s living with dementia are capable of creativity. Creative care breaks down the mysterious fourth wall we build around persons living with dementia, especially persons with advanced dementia. It invites us to see a person living with dementia as a person who is capable of creating something beautiful. They need our time and words, not our lies and sedatives.

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Kleeberg, Bernhard. "Post Post-Truth: Epistemologies of Disintegration and the Praxeology of Truth." Stan Rzeczy, no. 2(17) (November 1, 2019): 25–52. http://dx.doi.org/10.51196/srz.17.2.

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Our truth culture has changed. Yet we are not living in a post-truth era but in a truth era – an observation of the ongoing debates shows a proliferation of invocations of truth. This paper argues that in order to grasp this transition, we should not refer to classical truth theories or common oppositions such as knowledge and belief, objectivity and subjectivity. Instead, we should focus on concrete practices in concrete situations: on “doing truth.” This paper introduces the concept of a “praxeology of truth,” which sets out to analyse truth by means of two parameters: “truth scenes” and “truth figures.” In suggesting that to ask about truth is to pose the question of power, it follows Michel Foucault, but it regards the invocation of truth as a technique of identity politics and truth as a social operator.

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Murphy, Francesca. ""Living in Truth" and "Letters to Olga," by Vaclav Havel." Chesterton Review 19, no. 3 (1993): 395–97. http://dx.doi.org/10.5840/chesterton199319385.

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28

Brown, Benjamin J. "Living the Truth: A Theory of Action (review)." Journal of the Society of Christian Ethics 32, no. 1 (2012): 227–28. http://dx.doi.org/10.1353/sce.2012.0017.

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Hui, Po-Keung, and Kin-Chi Lau. "“Living in truth” versusrealpolitik:limitations and potentials of the Umbrella Movement." Inter-Asia Cultural Studies 16, no. 3 (2015): 348–66. http://dx.doi.org/10.1080/14649373.2015.1069051.

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Jensen, Steven J. "Living the Truth: A Theory of Action by Klaus Demmer." Thomist: A Speculative Quarterly Review 76, no. 2 (2012): 332–34. http://dx.doi.org/10.1353/tho.2012.0034.

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Kraatila, Elise. "Conspicuous fabrications." Narrative Inquiry 29, no. 2 (2019): 418–33. http://dx.doi.org/10.1075/ni.19016.kra.

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Abstract It has become an increasingly common suggestion that we are currently living in a ‘post-truth’ world, where compelling storytelling has usurped the place of empirical facts in determining our shared social reality. The impression of reality becoming endlessly mutable by storytelling is bolstered by the idea of narratives as mediators of human experience, developed across humanities and social sciences, becoming part of a popularized post-truth discourse. In this discourse, stories are viewed as tools for constructing the world, and attributed power to create their own truths. I argue that the challenge for meaningful communication posed by this sentiment can be uniquely and effectively confronted in speculative storytelling, and especially currently enormously popular fantasy fiction. By creating thought experiments in conspicuously fabricated settings, fantasy stories highlight storytelling as a means for coming to terms with different realities – and provide their audiences with tools for critically examining and challenging the post-truth discourse.

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O'Neill, John. "Intrinsic Evil, Truth and Authority." Religious Studies 31, no. 2 (1995): 209–19. http://dx.doi.org/10.1017/s0034412500023507.

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This paper responds to Pope John Paul's Veritatis Splendor. It defends one of its claims, that some human acts are intrinsically evil, and relates it to another, that one should live in truth. It outlines two versions of the idea of living in truth and argues that the Thomist position defended in the encyclical is to be preferred. However, the paper rejects the encyclical's authoritarianism. It criticizes not the concept of ‘authoritative teaching’ as such – all teaching presupposes epistemological authority – but the way in which the encyclical's characterization of such authority is incompatible with one of its preconditions – reasoned dialogue.

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Onyebuchi, Ile James. "Time and Temporalities in D.H. Lawrence’s Lady Chatterley’s Lover: An Intervention for the Hopeless Age." Nile Journal of English Studies 2, no. 2 (2016): 53. http://dx.doi.org/10.20321/nilejes.v2i2.72.

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<p>Ordinarily, a modernist work will be expected to be experimental in terms of structure and plotting; it will be expected to reject traditional values, favor order and knowable structures in seeking for truth and meaning on the one hand. On the other hand, it will be expected to subvert same –that is, order and knowable structures in seeking truth and meaning. In other words, it will be expected to regard truth and meaning as flux, inherently carrying the germ of post-modernism. While D.H. Lawrence’s Lady Chatterley’s Lover is not experimental in terms of plot –that is, it obeys the rules of order: the ideas in the text itself question tradition, and subvert known structures or truths. In a society where human beings have become slaves to the machine, where money and class or social status are the only reasons for living, where the fullness of living is hindered by metaphysically justified morality, an alternative reality becomes inevitable, a reality whose themes will speak to every epoch in the modern/post-modern age. Will then D.H. Lawrence’s Lady Chatterley’s Lover intervene for the Age? The objective of the paper was to find out to what extent Lady Chatterley’s Lover intervened for a Hopeless Age. Qualitative method was used all through.</p>

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Bajić, Monika. "The Living Word." Kairos 11, no. 1 (2017): 91–100. http://dx.doi.org/10.32862/k.11.1.4.

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The Bible, which is indisputable regarded as the inspired word of God, is written under the inspiration of the Holy Spirit. Man, as an earthen vessel, was used by the Holy Spirit to pen the revelation of God’s truth in Jesus Christ. The Holy Scriptures are “God breathed” words to the Church and are key in interpreting and fulfilling God’s telos for creation. This write-up wishes to emphasize and survey the critical role of the Holy Spirit in the Scriptures. Due to the inspiring role of the Spirit, the word of God is not a dead letter, rather a life-giving word that spills new life into the believer and the Church. Precisely this connection of Spirit and letter marks the Holy Scripture as living and active and conveys the desired transformative dimension for the individual believer and the faith community.

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Curtis, Edward M. "Learning Truth from the Sages." Christian Education Journal: Research on Educational Ministry 2, no. 1 (2005): 113–28. http://dx.doi.org/10.1177/073989130500200107.

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The Old Testament sages regularly taught in ways that involved ambiguity and created tension in the minds of their students. Such teaching methods were intended to stimulate thought and reflection on the part of their students as they sought to answer the questions raised by these dilemmas. These intellectual and applicational struggles played a significant role in moving students toward the goal of developing skill in living according to Yahweh's order. An understanding of this methodology may be useful in understanding a difficult book like Ecclesiastes. at the same time the use of such teaching strategies may have relevance for teaching in various educational contexts today.

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Young, Jake. "The Offal Truth." Gastronomica 18, no. 1 (2018): 76–82. http://dx.doi.org/10.1525/gfc.2018.18.1.76.

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While it is true that offal is not widely consumed in the United States today, this has not always been the case, and organ meat has made a resurgence in haute cuisine. In international cuisine, certain foods that utilize offal, including foie gras, pâté, and sweetbread, have long been considered gourmet. International demand has created a thriving export market for beef by-products, which otherwise would end up as trimmings in processed food or pet food, or rendered into lard or tallow. As global food markets make ever more inroads into once isolated areas, what is eaten out of necessity and what is eaten out of pleasure each takes on an increasingly economic character. The etymology of “offal” itself reveals the dual nature of organ meat as both a food of necessity (a source of inexpensive protein) and a food of luxury (enjoyed as a delicacy). We are used to buying meat from the market in neat little packages that in no way resemble the animals they came from or the bloody process that it took to go from living being to inanimate slab of meat. Offal does not offer this distraction. I recently purchased a beef tongue from the Mizzou Meat Market for a dinner party, and there was no way to ignore that the tongue came from a cow, and the visceral nature of offal reminds us that we, too, are animals.

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Prozorov, Sergei. "Foucault’s Affirmative Biopolitics: Cynic Parrhesia and the Biopower of the Powerless." Political Theory 45, no. 6 (2015): 801–23. http://dx.doi.org/10.1177/0090591715609963.

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While Foucault’s work on biopolitics continues to inspire diverse studies in a variety of disciplines, it has largely been missing from the debates on the possibility of “affirmative biopolitics” which have been primarily influenced by the work of Agamben and Esposito. This article restores Foucault’s work to these debates, proposing that his final lecture course at the Collège de France in 1983–1984 developed a paradigm of affirmative biopolitics in the reading of the Cynic practice of truth-telling ( parrhesia). The Cynic problematization of the relation between truth and life and their transvaluation of conventional truths by relocating them to the domain of bare life not only seeks to transform one’s life in accordance with the truth but also, through the confrontation with the existing conventions and norms, to transform the world as such. Cynic parrhesia is thus biopolitical, insofar as it reclaims the power of one’s life from the social order and its rationalities of government and applies it to oneself, investing one’s existence with truth. Since Foucault developed this reading of Cynicism in the context of his political engagement on behalf on East European dissidents, the article proceeds to analyse the resonances between parrhesia and Václav Havel’s idea of “living within the truth,” elaborating the biopolitical significance of both practices. We conclude by addressing the implications of our interpretation for Foucault scholarship and the wider debates on biopolitics.

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Coleman, Gerald D. "Living the Truth in Love: Pastoral Approaches to Same-Sex Attraction." National Catholic Bioethics Quarterly 16, no. 4 (2016): 741–43. http://dx.doi.org/10.5840/ncbq201616471.

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Spash, Clive L. "Facing the Truth or Living a Lie: Conformity, Radicalism and Activism." Environmental Values 27, no. 3 (2018): 215–22. http://dx.doi.org/10.3197/096327118x15217309300804.

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Skillen, James W. "Karl Barth and Christian Ethics: Living in Truth by William Werpehowski." Journal of the Society of Christian Ethics 37, no. 2 (2017): 212–13. http://dx.doi.org/10.1353/sce.2017.0054.

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McLintock, Claire. "Living through a pandemic – A time for clarity, courage and truth." Journal of Thrombosis and Haemostasis 18, no. 7 (2020): 1527–28. http://dx.doi.org/10.1111/jth.14952.

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Meyer, Renate E., and Paolo Quattrone. "Living in a Post-truth World? Research, Doubt and Organization Studies." Organization Studies 42, no. 9 (2021): 1373–83. http://dx.doi.org/10.1177/01708406211039103.

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Woznowski, Przemysław, Emma Tonkin, and Peter Flach. "Activities of Daily Living Ontology for Ubiquitous Systems: Development and Evaluation." Sensors 18, no. 7 (2018): 2361. http://dx.doi.org/10.3390/s18072361.

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Ubiquitous eHealth systems based on sensor technologies are seen as key enablers in the effort to reduce the financial impact of an ageing society. At the heart of such systems sit activity recognition algorithms, which need sensor data to reason over, and a ground truth of adequate quality used for training and validation purposes. The large set up costs of such research projects and their complexity limit rapid developments in this area. Therefore, information sharing and reuse, especially in the context of collected datasets, is key in overcoming these barriers. One approach which facilitates this process by reducing ambiguity is the use of ontologies. This article presents a hierarchical ontology for activities of daily living (ADL), together with two use cases of ground truth acquisition in which this ontology has been successfully utilised. Requirements placed on the ontology by ongoing work are discussed.

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Gregory, Ian. "Education, Democracy and Living With Disagreement." Philosophical Inquiry in Education 26, no. 2 (2020): 156–63. http://dx.doi.org/10.7202/1071438ar.

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This paper will revisit issues to do with the roles of education and an ostensibly liberal democracy in a world rife with disagreement. It seems certain that the outcome of the revisiting will be an insistence that to be true to themselves, the provision of education at both the individual and societal level must cling hard to the key notions of truth, objectivity, and rational justification in a world that perhaps more than any other time is inclined to doubt whether in any final sense these notions have much going for them. Disagreement is the challenge and spur to the reaffirming of our belief in the importance of rational debate in both the private and public spheres.

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Wiggins, David. "Truth, Pragmatism and Morality." Philosophy 88, no. 3 (2013): 351–68. http://dx.doi.org/10.1017/s0031819113000375.

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Abstract1. Hilary Putnam's conception of ethics is not best understood as a form of ‘moral realism’, but as a position consequent upon the pragmatist understanding of the relation between truth and rational acceptability – ideas that Putnam argues are not confined to laboratory science. Just as our conception of the visible world is founded in reason as informed by sense perception, why cannot our moral notions appear to reason itself as that is shaped or informed by our situation and our nature, our vital needs and our capacity to respond to those needs through the invention and refinement of ethical notions? In following out this proposal, I try to show how well Putnam's conception of rational acceptability can consist and cohere with the constraint upon enquiry that C. S. Peirce calls ‘secondness’. 2. Putnam writes ‘we invent moral words for morally relevant features of situations, which lead to further refinements of our moral notions’. Enlarging on this claim, the paper reconstructs some of the ways in which human beings can arrive through a practical reason of the unforsakeable at an ethos – a shared way of living – and at what Putnam calls ‘a moral image of the world’. 3. The paper then sets out some of Putnam's conclusions concerning agreement and disagreement, the supposed dichotomy of fact and value, the supposed problem of the perception of value, and the implausibility of Lionel Robbins's claim that economics and ethics can have no closer relation than mere juxtaposition. 4. In conclusion, the paper touches upon the merits or demerits of the very idea of a ‘moral reality’.

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Winter, Jay. "UNFINISHED BUSINESS: REMEMBERING THE GREAT WAR BETWEEN TRUTH AND REENACTMENT." Transactions of the Royal Historical Society 30 (November 11, 2020): 119–40. http://dx.doi.org/10.1017/s0080440120000067.

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AbstractThis paper analyses the phenomenon of historical reenactment of Great War battles as an effort to create what is termed ‘living history’. Thousands of people all over the world have participated in such reenactments, and their number increased significantly during the period surrounding the centenary of the outbreak of the Great War. Through a comparison with representations of war in historical writing, in museums and in the performing arts, I examine the claim of reenactors that they can enter into historical experience. I criticise this claim, and show how distant it is from those who do not claim to relive history but (more modestly) to represent it. In their search for ‘living history’, reenactors make two major errors. They strip war of its political content, and they sanitise and trivialise combat.

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Hofbauer, John. "Living the Truth: Is Aquinas’s Ethical Theory a “Personal” One?" Pluralist 4, no. 2 (2009): 17–23. http://dx.doi.org/10.1353/plu.0.0014.

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KLASSEN, JUSTIN D. "Truth as a ‘Living Bond’: A Dialectical Response to Recent Rhetorical Theology." International Journal of Systematic Theology 10, no. 4 (2008): 431–46. http://dx.doi.org/10.1111/j.1468-2400.2008.00353.x.

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Almeida, Gabriel Antunes Ferreira de. "Living the Threshold. The Kairos of World Person and New Perspective for Hospitality." Journal for Perspectives of Economic Political and Social Integration 23, no. 1-2 (2017): 117–32. http://dx.doi.org/10.1515/pepsi-2017-0005.

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Abstract Starting from the analysis of a phenomenological reading of the parable of the Good Samaritan and arriving at the idea of the World Person in Chiara Lubich, this article will discuss two topics: union in difference and the model of the neighbor in the Gospel. For Christians this is the confirmation that the meeting with the stranger is possible. Christ founded a community that co-exists with the stranger. It is within this path that the intuition the figure of the World Person in Chiara Lubich arises. In the tension between interpretation and Truth, Lubich puts the question: was there anyone that went through the trial of doubt about the Truth, but has been able to create a new world? She says that was Jesus Forsaken, who opens up the possibility of differentiation without exclusion.

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Wilson, Paul. "The Power of the Powerless Revisited." East European Politics and Societies: and Cultures 32, no. 2 (2018): 232–38. http://dx.doi.org/10.1177/0888325417747972.

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This essay explores the paradoxical relationship between Václav Havel’s dramas and his essays, in particular, The Power of the Powerless. Havel’s plays aimed at creating a new community awareness of the “post-totalitarian” system in which people were trapped. His essays employ similar dramatic and analytic techniques to show a way out of that trap by “living within the truth,” that is, living in a way that exposes the mendacity of “post-totalitarianism” and spreads the virus of truth and change throughout society. The present essay argues that the ultimate aim of the “existential revolution” Havel calls for is in fact the regeneration and strengthening of civil society and the creation of institutions that serve people, not power. It concludes by looking at the continuing relevance of The Power of the Powerless today.

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Journal articles on the topic 'Living in truth'

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