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Books on the topic 'Morale – Grèce'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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1

The analogy of grace: Karl Barth's moral theology. Oxford: Oxford University Press, 2010.

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2

Ariès, Paul. No conso: Manifeste pour la grève générale de la consommation. Villeurbanne: Éditions Golias, 2006.

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Hare, J. E. The moral gap: Kantian ethics, human limits, and God's assistance. Oxford: Clarendon Press, 1996.

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4

Die Gnadenlehre als "salto mortale" der Vernunft?: Natur, Freiheit und Gnade im Spannungsfeld von Augustinus und Kant. Freiburg im Breisgau: Alber, 2012.

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5

Fame to infamy: Race, sport, and the fall from grace. Jackson: University Press of Mississippi, 2010.

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6

Callataÿ, Damien de. Le pouvoir de la gratuité: L'échange, le don, la grâce. Paris: Harmattan, 2011.

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7

The grace of difference: A Canadian feminist theological ethic. Atlanta, Ga: Scholars Press, 1992.

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8

Child of grace: A mother's life changed by a daughter's special needs. Wheaton, Ill: H. Shaw, 1988.

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9

Grace and the human condition. Wilmington, Del: M. Glazier, 1988.

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10

The shaping of Southern culture: Honor, grace, and war, 1760s-1890s. Chapel Hill: University of North Carolina Press, 2001.

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11

Cohen, Daniel A. Pillars of salt, monuments of grace: New England crimeliterature and the origins of American popular culture, 1674-1860. New York: Oxford University Press, 1993.

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12

Pillars of salt, monuments of grace: New England crime literature and the origins of American popular culture, 1674-1860. Amherst: University of Massachusetts Press, 2006.

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13

Pillars of salt, monuments of grace: New England crime literature and the origins of American popular culture, 1674-1860. New York: Oxford University Press, 1993.

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14

Reason, grace, and sentiment: A study of the language of religion and ethics in England, 1660-1780. Cambridge [England]: Cambridge University Press, 1991.

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15

Spaans, Ronny. Dangerous Drugs. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462982543.

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In the 17th century, the Dutch Republic was the centre of the world trade in exotic drugs and spices. They were sought after both as medicines, and as luxury objects for the bourgeois class, giving rise to a medical and moral anxiety in the Republic. This ambivalent view on exotic drugs is the theme of the poetry of Joannes Six van Chandelier (1620-1695). Six, who himself ran the drug shop ‘The Gilded Unicorn’ in Amsterdam, addresses a number of exotic medicines in his poems, such as musk, incense, the miracle drug theriac, Egyptian mumia, and even the blood of Charles I of England. In Dangerous Drugs, these texts are studied for the first time. The study shows how Six, through a process of self-presentation as a sober and restrained merchant, but also as a penitent sinner, thirsting for God’s grace, links early modern drug abuse to different desires, such as lust, avarice, pride and curiosity. The book shows also how an early modern debate on exotic drugs contributed to an important shift in early modern natural science, from a drug lore based on mythical and fabulous concepts, to a botany based on observation and systematic examination.
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16

Zwart, Frits. Conductor Willem Mengelberg, 1871-1951. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462986060.

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Willem Mengelberg is undeniably the greatest conductor in Dutch music history. In his biography, Frits Zwart carefully examines a musical life lived. Mengelberg was not only one of the world’s greatest, he had an excellent reputation as a trainer of orchestral ensembles, responsible for the international reputation of his own Concertgebouw as well as many others including the New York Philharmonic. A champion of numerous composers, including Mahler and Strauss, Mengelberg was the founder of the renowned tradition of annual performances of Bach’s St. Matthew Passion. As Chief Conductor of Amsterdam’s (now Royal) Concertgebouw Orchestra, Mengelberg developed it into one of the world’s most illustrious, simultaneously forging a music life of international eminence for its city of residence. His recordings bear witness to a singular musical interpreter. In 1920, Mengelberg was even more popular than his own Queen, yet a mere thirty years later he died in exile, banned to his remote Swiss chalet. Willem Mengelberg fell from grace, becoming a despised, disputed target of gossip, jealousy and rebuke. His dubious role during World War II has since overshadowed his extraordinary career. Zwart contests that few have ever surpassed Mengelberg‘s international musical legend.
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17

Voltaire. Candide ou l'optimisme: Traduit de l'allemand de M. le docteur Ralph. Avec les additions qu'on a trouvées dans la poche du docteur, lorsqu'il mourut à Minden l'an de grâce 1759. Ferney-Voltaire: Centre international d'étude du XVIIIe siècle, 2006.

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18

(Foreword), Justo Gonzalez, ed. Globalization and Grace (God and Globalization). Continuum International Publishing Group, 2007.

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19

McKenny, Gerald. Karl Barth's Moral Thought. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192845528.001.0001.

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Does theological ethics articulate moral norms with the assistance of moral philosophy? Or does it leave that task to moral philosophy alone while it describes a distinctively Christian way of acting or form of life? These questions lie at the heart of theological ethics as a discipline. Karl Barth’s theological ethics makes a strong case for the first alternative. This book follows Barth’s efforts to present God’s grace as a moral norm in his treatments of divine commands, moral reasoning, responsibility, and agency. It shows how Barth’s conviction that grace is the norm of human action generates problems for his ethics at nearly every turn, as it involves a moral good that confronts human beings from outside rather than perfecting them as the kind of creature they are. Yet it defends Barth’s insistence on the right of theology to articulate moral norms, and it shows how Barth may lead theological ethics to exercise that right in a more compelling way than he did.
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20

Palmer, Thomas. Jansenism and England: Moral Rigorism Across the Confessions. Oxford University Press, 2018.

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21

Analogy of Grace: Karl Barth's Moral Theology. Oxford University Press, 2013.

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22

(Editor), Robert B. Louden, and Paul Schollmeier (Editor), eds. The Greeks and Us: Essays in Honor of Arthur W. H. Adkins. University Of Chicago Press, 1996.

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23

Renewing moral theology: Christian ethics as action, character and grace. IVP Academic, 2015.

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24

(Editor), Arthur Preuss, ed. A Handbook Of Moral Theology V2: Sin And The Means Of Grace. Kessinger Publishing, LLC, 2007.

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25

Abortion--my choice, God's grace: Christian women tell their stories. Pasadena, Calif: New Paradigm Books, 1994.

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26

Inclusion: Making Room for Grace. Chalice Press, 2000.

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27

Emmy Lou's road to grace: Being a little pilgrim's progress. Toronto: McClelland, Goodchild & Stewart, 1997.

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28

Rosen, Joel Nathan, David C. Ogden, and Jack Lule. Fame to Infamy: Race, Sport, and the Fall from Grace. University Press of Mississippi, 2012.

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29

Carlisle, Clare. Habit, Practice, Grace. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198796732.003.0006.

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Traditional philosophy of religion is shaped by its focus on the cognitive aspects of religious life—beliefs and doctrines—which can easily be articulated in propositional form. But “lived religion” encompasses more than belief, and if philosophers of religion are to do justice to our subject-matter, we need to learn to think philosophically about practice in general, and about religious practices in particular. This chapter considers some of the methodological questions and challenges that come with this task, and looks at two recent attempts to develop a philosophy of religious practice. It then outlines a concept of practice which tries to take account of two features of religious practice: how practice uses repetition to generate change, or even transformation; and how practice gives form to desire.
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30

Stump, Eleonore. Willing What God Wills. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813866.003.0006.

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This chapter takes as its starting point the Thomistic interpretation of the doctrine of the atonement, on which the role of the atonement is to bring a human person into a life in grace; and it argues against one interpretation—Eckhart’s or else an Eckhart-like interpretation—of what a life in grace is. Understanding the internal psychic state of a person in grace is a help to understanding the atonement, but this chapter argues that the psychic state Eckhart recommends for life in grace is actually pernicious to the traditionally understood purpose of both suffering and atonement. Whatever the internal configuration is of a human person in a condition of mutual indwelling with God, it is not the self-destructive absence of desire urged by Eckhart. Aquinas’s view that Christ’s prayer in the Garden of Gethsemane is the model for such a state is much more promising.
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31

Palmer, Thomas. Jansenist Augustinianism and the Springs of Pastoral Rigorism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816652.003.0006.

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The central controversy surrounding Jansenism concerned its alleged heterodoxy in respect to divine grace and human liberty. Five propositions regarding fallen human nature, the operation of grace, and the ability of man to cooperate with it were extracted from Jansen’s Augustinus, and condemned by Innocent X in 1653. The Jansenists denied that they maintained the propositions in the condemned sense. Their position was framed against a teaching developed by Molina and other Jesuits (analysed in section II), which, they claimed, attributed so much power to fallen nature as to fall into Pelagianism. The chapter balances accounts which relate the Jansenists’ moral rigorism wholly to their pessimistic assessment of human nature and their predestinarianism. They aimed to establish human freedom and the responsibility of each individual for his own conversion, and the counterpoint to their view of the fall was a mystical optimism regarding the destiny of nature under grace.
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32

Bakan, Michael B. Elizabeth J. “Ibby” Grace. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190855833.003.0005.

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“I sort of ‘think in music’ in the same way Temple [Grandin] says she ‘thinks in pictures,’ ” states the autistic professor, social activist, and singer Elizabeth J. “Ibby” Grace. “Music was the nexus between my self and language for a long time. . . my communicative access,” she explains. “When I relax among myself there are not words going on in my head. There are intervals, tones . . . sometimes in order to think, I structure the thoughts into more like music, or they do themselves like that.” Thinking in music also enables Ibby to function socially “in ways I would have no chance of access to without it . . . . I think I can hear people’s own music sometimes, [which is] how I classify what their soul sounds like to me, [and] I can use this facility to predict if people will be liable to get along with one another.”
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33

Bennett, Jana Marguerite. Grace: Divorce and Stanley Hauerwas. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190462628.003.0007.

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Divorce is a much maligned state of life, especially because it spells failure—not only of a marriage relationship, but even of Christian ideals about marriage. Some Christians repeatedly emphasize a Christian vision about marriage. Others want to make Christian doctrine on divorce more realistic by changing the ideals. Neither idealism nor realism are helpful Christian approaches to divorce. Stanley Hauerwas discusses the importance of Christian discipleship in the midst of failure, and especially grace, alongside his own poignant account of divorce. Lauren Winner also provides some commentary on divorce, showing that divorce teaches Christians about the immeasurable beauty of God’s grace.
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34

Phan, Peter C. Grace & the Human Condition. Health Policy Advisory Center, 1988.

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35

Snyder, Susanna. Moving the Anglican Communion. Edited by Mark Chapman, Sathianathan Clarke, and Martyn Percy. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199218561.013.50.

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This chapter explores Anglican ethical and ecclesiological responses to migration under such headings as hospitality to the stranger and justice. Following an historical discussion of Church of England responses to refugees, the chapter argues that two motifs—incarnate responsibility and strange grace—lie at the heart of Anglican moral responses to migrants today. It then discusses the way in which migration is calling the Anglican Communion to rediscover its ecclesiological identity as a ‘moving church’ or via ecclesiae, and presents an ethnographic glimpse of contemporary Anglican practices at San Pedro/St Peter’s in Salem, Massachusetts. This congregation embodies responsibility towards migrants, delights in strange grace, and enacts a dynamic understanding of church.
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36

Palmer, Thomas. Jansenism and England. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816652.001.0001.

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This book examines the impact in mid- to later seventeenth-century England of the major contemporary religious controversy in France, which revolved around the formal condemnation of a heresy popularly called Jansenism. The associated debates involved fundamental questions about the doctrine of grace and moral theology, about the life of the Church and the conduct of individual Christians. The book offers an analysis of the main themes of the controversy and an account of instances of English interest, arguing that English Protestant theologians who were in the process of working out their own views on basic theological questions recognized the relevance of the continental debates. The arguments evolved by the French writers also constitute a point of comparison for the developing views of English theologians. Where the Jansenists reasserted an Augustinian emphasis on the gratuity of salvation against Catholic theologians who overvalued the powers of human nature, the English writers examined here, arguing against Protestant theologians who denied nature any moral potency, emphasized man’s contribution to his own salvation. Both arguments have been seen to contain a corrosive individualism, the former through its preoccupation with the luminous experience of grace, the latter through its tendency to elide grace and moral virtue. These assessments are challenged here. Nevertheless, these theologians did encourage greater individualism. Focusing on the affective experience of conversion, they developed forms of moral rigorism which represented, in both cases, an attempt to provide a reliable basis for Christian faith and practice in the fragmented intellectual context of post-Reformation Europe.
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37

Stump, Eleonore. The Temptations of Christ and Other Stories. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813866.003.0008.

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This chapter examines biblical narratives to illuminate the role of Christ’s passion and death in bringing a person to a life in grace. Reflection on the narratives shows that Christ’s passion and death are a most promising way for God to help a human person to the surrender which is the necessary condition for spiritual and moral regeneration. The stories of the temptations of Christ show the way in which Christ’s suffering and death are connected to justification and sanctification. A person’s ceasing to resist the grace of God and surrendering to God’s love is the pinnacle on which her salvation has to stand. If we focus on this necessary condition for salvation, we can see the reason for Christ’s suffering. What can be gained by weakness that could not be gotten through power is the melting of a heart accustomed to willed loneliness and hardened against joy.
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38

Hare, John E. The Moral Gap: Kantian Ethics, Human Limits, and God's Assistance (Oxford Studies in Theological Ethics). Oxford University Press, USA, 1997.

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39

Wyatt-Brown, Bertram. The Shaping of Southern Culture: Honor, Grace, and War, 1760s-1880s. The University of North Carolina Press, 2000.

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40

Wyatt-Brown, Bertram. The Shaping of Southern Culture: Honor, Grace, and War, 1760s-1880s. The University of North Carolina Press, 2000.

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41

Ruokanen, Miikka. Trinitarian Grace in Martin Luther's The Bondage of the Will. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895837.001.0001.

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Professor Miikka Ruokanen reveals the powerfully Trinitarian and participatory nature of Martin Luther’s conception of divine grace in his magnum opus The Bondage of the Will, largely ignored in the previous research. The study establishes a genuinely new understanding of Luther’s major treatise opening up its ecumenical potential. Luther’s debate with Erasmus signifies not only a disagreement concerning free will, but the dispute reveals two contrasting understandings of the very core idea of the Christian faith. For Erasmus, the relationship of the human being with God is based on the rationally and morally acceptable principles of fair play. For Luther, the human being is captivated by the overwhelming power of unfaith and transcendental evil, Satan; only the monergistic grace of the Triune God and the power of the Holy Spirit can liberate him/her. Ruokanen verifies the Trinitarian vision of salvation “by grace alone” as the center of Luther’s theology. This doctrine has three dimensions: (1) The conversion of the sinner and the birth of faith in Christ are effected by prevenient divine grace; justification “through faith alone,” is the sole work of God’s Spirit, comparable to creation ex nihilo. (2) Participation in the person, life, and divine properties of Christ, as well as participation in his salvific work, his cross, and resurrection, are possible solely because of the presence of the Holy Spirit in the believer. Justification means simultaneously the forensic declaration of the guilty non-guilty on the basis of the atonement by Jesus’ cross, as well as a union with Christ in the Holy Spirit. (3) Sanctification means the gradual growth of love for God and neighbor enabled by the believer’s participation in divine love in the Holy Spirit. Ruokanen’s work offers a crucial modification and advance to the world-renowned Finnish school of Luther interpretation: Luther’s classic use of Pneumatological language avoids the problems caused by using an ontological language.
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42

Legge, Marilyn J. The Grace of Difference: A Canadian Feminist Theological Ethic (American Academy of Religion Academy Series). An American Academy of Religion Book, 2000.

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43

Stump, Eleonore. Union. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813866.003.0004.

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A simple consideration of God’s relation to space is insufficient to elucidate God’s omnipresence. God can be not just present at a space but also present with and to a person occupying that space. In addition, the assumption of a human nature ensures that God is never without the ability to empathize with human persons and to mind-read them. In the indwelling of the Holy Spirit, God can be more powerfully present with a human person in grace than any human person could be. In the indwelling of the Holy Spirit, God’s union with a human person is a matter of God’s being present with a human person in grace as much as eternal divine power permits and mutual love allows. The implementation of this union to the fullest degree possible in this life (and the next) is the end to which the atonement is the means.
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44

Hindmarsh, D. Bruce. Law and Conversion in Evangelical Devotion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190616694.003.0008.

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Evangelical spirituality had implications for both felons and philosophers. Convictions about the psychological depth and comprehensiveness of God’s law led evangelicals to minister to those who were condemned and imprisoned by the law. The evangelical message of law and gospel was tested when confronted by the desperate condition of the capital convict. This is evident in the prison ministry of John Wesley and Charles Wesley, and other lay Methodists, especially at Newgate prison in London, and also in the response of the Dissenters Philip Doddridge and Benjamin Fawcett to condemned criminals. Intellectually, John and Charles Wesley and Henry Venn offered a deontological ethics grounded in evangelical spirituality, and Jonathan Edwards challenged dominant ideas in moral philosophy by showing that true virtue was deeper and more comprehensive than natural virtue. It required the grace of conversion and the presence of God who was always first and last in any moral considerations.
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45

Palmer, Thomas. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816652.003.0001.

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This Introduction briefly describes the work’s principal actors, namely the seventeenth-century Jansenists of Port-Royal and those contemporary English Protestant theologians committed to the defence of the episcopal Church of England, and its central intellectual themes, relating to the theology of grace and moral theology. It lays out the twofold aims of the work: in the first place, to provide a historical account of English knowledge of continental debates surrounding Jansenism in the seventeenth century; and, in the second, to explore the two very different theological sensibilities thus juxtaposed in a comparative perspective, of which the theme of moral rigorism constitutes the point of focus. The manner in which contested early modern labels are used in the text is explained in a note on terms.
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46

Clark, Nicola. ‘The syknes of mistrust’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198784814.003.0006.

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Chapter 4 considered the family’s behaviour at court when things were going well for them. This chapter picks up those threads at times of political crisis, which were, it is clear, more frequent for this family than is sometimes recognized. As well as the falls of Anne Boleyn and Catherine Howard in 1536 and 1541–2, Howard women were involved in rebellion in Wales between 1529 and 1531; a poorly timed clandestine marriage in the middle of 1536; and, possibly, the Pilgrimage of Grace towards the end of the same year.
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47

Kirkpatrick, Kate. Freedom. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198811732.003.0007.

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Chapter 7 (on Being and Nothingness Part IV) turns to consider Sartre’s technical and philosophical concept of freedom. Reading his engagement with Leibniz here alongside his discussion of Descartes in La Liberté cartesienne (1946), the chapter argues that Sartre’s phenomenology of freedom in Being and Nothingness can be read as anti-theodicy. Sartre rejects ‘freedom’ as a ‘sufficient reason’ for the world’s ills: it is the source of too many of them. Moreover, the resulting Sartrean pessimism is more extreme than that of his Jansenist predecessors. The for-itself is free to the extent that it refuses any possibility of grace.
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48

Palmer, Thomas. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816652.003.0010.

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The Conclusion challenges the role assigned to the mid-seventeenth-century theology of holy living in a well-worn narrative of decline in English theology. Here the ‘moralism’ of the mid-century anti-Calvinist theologians and the ‘rationalism’ of their latitudinarian successors are held responsible for an impoverished form of theology, whose elision of revelation and grace with nature and moral virtue promoted the secularism and indifferentism of a stereotypically lukewarm eighteenth-century Church. The doctrinal premises and the rigorist shape of the holy living theology, as analysed here, cannot easily be reconciled with such a narrative, and are better understood in terms of the aims and intentions with which it was developed in response to contemporary theological problems. In this perspective the Jansenists, whose thought, despite their commitment to some fundamentally different theological premises, also focused on the individual’s experience of and responsibility for his own moral transformation, constitute an interesting comparison.
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49

Wasdin, Katherine. Divine Reciprocity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190869090.003.0007.

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This chapter examines the love affair and the wedding through lenses of the related dynamics of charis and makarismos. The Greek word charis (grace, favor) designates both desired beauty and agreeable reciprocity in Greek love and wedding poetry. Such harmony is a hallmark of the wedding, but its absence haunts the love affair. Reciprocity has similar ramifications in Latin poetry. The presence of reciprocity may be indicated by the makarismos (blessing). This topos raises mortals to a godlike level, and is commonly combined with praise of female beauty. A generic marker of the wedding discourse, it appears in erotic verse to symbolize brief but thrilling unions. Such heights can never last, however, and both the wedding and the love affair see time as threatening the brief blessed moment.
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50

Knop, Déborah. Montaigne on Rhetoric. Edited by Philippe Desan. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780190215330.013.14.

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This article aims to identify a few characteristics of the seemingly inexhaustible resources of Montaigne’s rhetoric. As far as logos is concerned, some chapters can give the impression of being desultory, but that impression is the result of an extremely polished discourse progression and it calls for the reader’s ingenuity, the latter being supposed to untangle the embroilment. Montaigne pays particular attention to ethos, namely conciliating and seducing the reader, that coming from the sprezzatura and the virile grace of the writing of the Essays, which are underlined quite often by the text itself in a meta-literary way. Although Montaigne uses it rather sparingly, pathos features prominently in his work, which has a moral dimension being both deliberative and epideictic. Lastly, the complexity of the writing of the Essays manifests itself in an ostentatious rejection of rhetoric, the concealment of a science (dissimulatio scientiae) that is prodigiously mastered.
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