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1
Nelis, Sharon Marie. Perceived expressed emotion, attachment and adjustment in adolescents. [S.l: The Author), 2004.
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Joshua, Straub, ed. God attachment: Why the world . . . and you . . . have a built-in God attraction. Nashville, Tenn: Howard Books, 2010.
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Evans, Dzimbiri. How God is perceived by some Christians in Phalombe in the context of 1991 flush floods and how this perception of God compares with the Gospel. Zomba [Malawi]: Kachere Series, 2006.
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Evans, Dzimbiri. How God is perceived by some Christians in Phalombe in the context of 1991 flush floods and how this perception of God compares with the Gospel. Zomba [Malawi]: Kachere Series, 2006.
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5
Bowers, Kenneth E. God speaks again: An introduction to the Bahá'í Faith. Wilmette, IL: Bahá'í Pub., 2004.
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6
Rothschild, Sara Lou. MENTAL REPRESENTATIONS OF ATTACHMENT: IMPLICATIONS FOR HEALTH-PROMOTING BEHAVIOR AND PERCEIVED STRESS. 1996.
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Marandiuc, Natalia. Theological Implications from Attachment Theory. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190674502.003.0003.
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The chapter places theological anthropologies that focus on the connectedness of the self in dialogue with key findings and claims advanced by attachment theorists. One of the most amply researched and pragmatically employed frameworks in contemporary neuropsychology, attachment theory contends that human subjectivity is the product of human attachments. Attachment figures provide an environment of perceived safety within which and out of which the self can pursue other activities in freedom; should attachment needs remain unmet, human actions would be inhibited. Self-actualization depends upon secure attachments that home the self. In fact, the term “home” is a key technical concept for attachment theory: secure attachments constitute a secure home for the self.
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Providence Perceived: Divine Action from a Human Point of View. De Gruyter, Inc., 2015.
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Bowers, Kenneth E. God Speaks Again: An Introduction to the Baha'i Faith. Baha'i Publishing, 2004.
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Burns, Tom, and Mike Firn. Engagement. Edited by Tom Burns and Mike Firn. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780198754237.003.0010.
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Engagement is defined and a classification of engagement-related activity presented, underlining the centrality of individual and team relationships in delivering health and social care to individuals. Case studies provide practical illustration of differing approaches in the hierarchy of engaging individuals in treatment, from mutually constructive strategies to more restrictive tactics for people who avoid services. Throughout, the patient and service perspective is compared, for example, when does conscientious follow-up become perceived as harassment? Critique and evidence from research and patient testimony is provided. The value of engagement measures are discussed, including patient reported attachment and proxy measures of missed appointments and dropout.
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Gustavsson, Gina, and David Miller, eds. Liberal Nationalism and Its Critics. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198842545.001.0001.
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The thesis of liberal nationalism is that national identities can serve as a source of unity in culturally diverse liberal societies, thereby lending support to democracy and social justice. The chapters in this book examine that thesis from both normative and empirical perspectives, in the latter case using survey data or psychological experiments from the USA, Canada, the Netherlands, Denmark, France, and the UK. They explore how people understand what it means to belong to their nation, and show that different aspects of national attachment—national identity, national pride, and national chauvinism—have contrasting effects on support for redistribution and on attitudes towards immigrants. The psychological mechanisms that may explain why people’s identity matters for their willingness to extend support to others are examined in depth. Equally important is how the potential recipients of such support are perceived. ‘Ethnic’ and ‘civic’ conceptions of national identity are often contrasted, but the empirical basis for such a distinction is shown to be weak. In their place, a cultural conception of national identity is explored, and defended against the charge that it is ‘essentialist’ and therefore exclusive of minorities. Particular attention is given to the role that religion can legitimately play within such identities. Finally the book examines the challenges involved in integrating immigrants, dual nationals, and other minorities into the national community. It shows that although these groups mostly share the liberal values of the majority, their full inclusion depends on whether they are seen as committed and trustworthy members of the national ‘we’.
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de Miranda, Luis. Ensemblance. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474454193.001.0001.
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This book provides the first ever transnational and longue-durée intellectual history of a highly influential but largely understudied modern phrase: esprit de corps. A strong attachment and dedication among the members of a community of practice or a body politic, esprit de corps can be perceived as beneficial (collective élan) or detrimental (groupthink). As a polemical argumentative signifier, esprit de corps has played a significant role in the cultural and political history of the last 300 years: the idea was influential and debated during the European secularisation of education in the eighteenth-century, during the French Revolution, during the United States process of Independence, and the French Empire. It was praised by British colonialists, French sociologists, and during the World Wars. It was instrumental during the rise of administrative nation-states and the triumph of corporate capitalism. ‘Esprit de corps’ is today a keyword in nationalist and managerial discourses. Born in eighteenth-century France in military as well as political discourse, the phrase and its implications were over the centuries an important matter of debate for major thinkers and politicians: d’Alembert, Voltaire, Rousseau, Lord Chesterfield, Bentham, the Founding Fathers, Sieyès, Mirabeau, British MPs, Napoleon, Hegel, Tocqueville, Durkheim, Waldeck-Rousseau, de Gaulle, Orwell, Bourdieu, Deleuze & Guattari, etc. For some of them, esprit de corps is the very engine of History. In the end, this book a cautionary analysis of past and current ideologies of ultra-unified human ensembles, a recurrent historical and theoretical fabulation the author calls ensemblance.
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Marandiuc, Natalia. The Goodness of Home. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190674502.001.0001.
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The question of what home means and how it relates to subjectivity has fresh urgency in light of pervasive contemporary migration, which ruptures the human self, and painful relational poverty, which characterizes much of modern life. Yet the Augustinian heritage that situates true home and right attachment outside this world has clouded theological conceptualizations of earthly belonging. This book engages this neglected topic and argues for the goodness of home, which it construes relationally rather than spatially. In dialogue with research in the neuroscience of attachment theory and contemporary constructions of the self, the book advances a theological argument for the function of love attachments as sources of subjectivity and enablers of human freedom. The book shows that paradoxically the depth of human belonging—thus, dependence—is directly proportional to the strength of human agency—hence, independence. Building on Søren Kierkegaard’s imagery alongside other sources, the book depicts human love as interwoven with the infinite streams of divine love, forming a sacramental site for God’s presence, and playing a constitutive role in the making of the self. The book portrays the self both as gifted from God in inchoate form and as engaged in continuous, albeit nonlinear becoming via experiences of human love. The Holy Spirit indwells the attachment space between human beings as a middle term preventing its implosion or dissolution and conferring a stability that befits the concept of home. The interstitial space between loving human persons subsists both anthropologically and pneumatologically and generates the self’s home.
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Priest, Graham. Logic: A Very Short Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/actrade/9780198811701.001.0001.
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Logic is often perceived as having little to do with the rest of philosophy, and even less to do with real life. Logic: A Very Short Introduction shows how wrong this conception is. It explores the philosophical roots of the subject, explaining how modern formal logic deals with issues ranging from the existence of God and the reality of time to paradoxes of probability and decision theory. Along the way, the basics of formal logic are explained in simple, non-technical terms, showing that logic is a powerful and exciting part of modern philosophy. It also covers the subjects of algorithms and axioms, and proofs in mathematics.
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Zamir, Tzachi. Third Crossroad. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190695088.003.0008.
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Because God is not merely a prescriptive entity but, by virtue of his omnipresence, also a place, Milton implies that knowledge, vitality, and meaningful action depend upon one’s sense of location. For philosophy, one’s understanding (one’s language) determines one’s world; for the religious poet it is the other way round: what one experiences as one’s location, shapes what one knows. A contrast is drawn between the philosopher who begins by denouncing the perceived world, returning to it after a stage of withdrawal into contemplation, and the religious poet who begins with perception of the right kind. Differences between philosophy and religion over the connection between meaningful existence and living an examined life are traced.
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Hambrick-Stowe, Charles E. Language of the Heart. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190249496.003.0005.
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Charles E. Hambrick-Stowe gives us a window into Jonthan Edwards’ spiritual practices and how the Bible colored them. With his typological imagination, Edwards relished nature, but even there, his imaginative reflections connected what he perceived in nature with what he read in Scripture. The Bible also helped him sift through the thorny question of how one best understands experiential religion, straddling the means of grace and the free work of the Holy Spirit. His various notebooks reveal how extensively Scripture shaped Edwards’ spiritual and intellectual life. In practice, the Bible became the language of Edwards’ prayer and song, and it also guarded against misguided Enlightenment-era notions about experiencing God. To the end of his life, Scripture was a constant source of solace in Edwards’ spiritual journey.
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Ross, Ellen M. “Liberation Is Coming Soon”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038266.003.0002.
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This chapter examines the eighteenth-century Quaker reform Joshua Evans. Evans was an important voice in Quaker antislavery, Indian rights advocacy, and American peace history. He was a critic of the developing capitalist economy. He perceived that people were increasingly implicated in the exploitation and oppression of enslaved people, the poor, Indians, even animals, and the land itself. For Evans, war was the fundamental symptom of humans' alienation from God and the most potent catalyst for the ills afflicting eighteenth-century society. He objected to an interconnected market system that perpetuated war: an economy increasingly dependent upon slavery and overreliant on tariffs and foreign trade, the oppression of Indians, the export of grain to import rum, the cultivation of tobacco, and the production and consumption of luxury goods.
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Newton, Hannah. ‘A Double Delight’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198779025.003.0005.
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Recovery from disease was an event of profound religious significance in early modern England, because it was thought to be ordained by God. This chapter investigates the perceived impact of bodily recovery on spiritual well-being, and asks how patients and their loved ones reacted to the belief that ultimately it was the Lord who had raised them from the sickbed. It shows that across the Protestant spectrum, experiences of recovery were shaped by what can be called the ‘art of recovery’, a set of moral duties and devotional practices derived from Scripture, which were supposed to be performed in the wake of illness. These included resisting sin, cultivating ‘holy affections’, and joining together in collective praise. When patients succeeded in these duties, the joy of recovery was greatly multiplied, since it signified that their souls as well as their bodies were better; but when they failed, the happiness was undermined.
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Daley, SJ, Brian E. After Chalcedon. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199281336.003.0008.
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The Council of Chalcedon’s definition of the terms in which Nicene orthodoxy should conceive of Christ’s person remained controversial. Leontius of Byzantium argued for the correctness of the Council’s formulation, especially against the arguments of Severus of Antioch, but suggested that more than academic issues were at stake: the debate concerned the lived, permanently dialectical unity between God and humanity. In the mid-seventh century, imperially sponsored efforts to lessen the perceived impact of Chalcedonian language by stressing that Christ’s two natures were activated by “a single, theandric energy,” also remained without effect: largely because of the monk Maximus “the Confessor”, who argued that two complete spheres of activity and two wills remained evident in Christ’s life. Maximus’s position was ratified at the Lateran Synod and at the Third Council of Constantinople. The eighth-century Palestinian monk John of Damascus incorporated these arguments into his own influential synthesis of orthodox theology.
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Pearce, Kenneth L. The Linguistic Structure of Berkeley’s World. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198790334.003.0010.
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Berkeley holds that the perceived world is “a most coherent, entertaining and instructive discourse” which is ‘spoken’ by God. Berkeley intends this claim literally and holds that this discourse exhibits linguistic structure: it has a lexicography, a syntax, and a semantics. Interpreting Berkeley’s claims about the world as a divine discourse in light of Berkeley’s own philosophy of language produces compelling solutions to a number of difficulties in Berkeley’s metaphysics and epistemology. Most notably, this chapter argues that our body talk, in both plain language and physics, aims to capture the grammatical structure of the divine discourse. This grammar aims to assist us in interpretation and the interpretation of the discourse brings us into appropriate relationship with God and other minds. Understanding our role as interpreters and grammarians and God’s role as ‘speaker’ also provides a solution to pressing problems about divine and human roles in object construction.
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Evans, C. Stephen. The Naïve Teleological Argument. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190842215.003.0007.
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This chapter considers an argument from design, meant for those without a technical scientific background, and based on Thomas Reid’s concept of natural signs. For Reid, sensations function as natural signs in perception when some object in the world causes sensations, on the basis of which one is disposed to form beliefs and concepts about those objects. This establishes direct, non-inferential knowledge of what we perceive. If God exists, it is plausible that He would make himself known by means of natural signs. One kind of natural sign would be the perceived design in nature. According to both externalist and internalist accounts of knowledge, natural signs of God offer justification for a person to believe in God. The justification could be non-inferential but the sign could also be the basis of an argument of the type explained in this chapter. The chapter ends by responding to an objection from evolution against apparent design.
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Ratié, Isabelle. Utpaladeva and Abhinavagupta on the Freedom of Consciousness. Edited by Jonardon Ganeri. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199314621.013.27.
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The Pratyabhijñā (“Recognition”) system, designed by the Śaiva nondualist Utpaladeva (c.925–975 ce) and expounded by Abhinavagupta (c.975–1025 ce) stands out as one of the greatest accomplishments of Indian philosophy. Engaging in a dialogue with all the rival currents of thought of his time, and claiming that the realization of our identity with God (understood as a single, all-encompassing, and all-powerful consciousness) can be achieved through the mere recourse to experience and reason, Utpaladeva transforms the Śaiva scriptural dogmas into philosophical concepts. His “new path” is aimed at demonstrating that the essence of any individual’s consciousness is none other than the absolute freedom characterizing God’s creativity. While examining Utpaladeva’s use of the concept of freedom in several major Indian controversies (such as the debates over the existence of the self or the ontological status of perceived objects), this article explores his phenomenological attempts to uncover the freedom of consciousness in our most ordinary experiences.
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Zamir, Tzachi. Fifth Crossroad. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190695088.003.0012.
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The conceptual puzzles plaguing original sin are discussed. Claims regarding sin as avoidance of gratitude (defended in earlier chapters) enable us to overcome these puzzles by endorsing an alternative understanding of original sin and of God’s punishments. The difference between pre-fallen knowledge of good and pre-fallen knowledge of evil is offered. Original sin is argued to consist of a failure to face a conflict between two kinds of love: love as attachment and love as obedience. It is suggested that God must make human beings confront this conflict. As an entity of love, God must give to human beings an entity that they will love more than they love him. Punishment is not retribution. It is, rather, the experience one lives through when God gives created entities what they have wanted. This perspective also brings out the sense in which philosophy is a repetition of original sin.
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Marandiuc, Natalia. The Goodness of Home. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190674502.003.0006.
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Bringing together the strands of the book’s argument, the chapter proposes that a relational home is both anthropological and pneumatological, enabling human freedom. Kierkegaard’s divine middle term understood here as the Holy Spirit, who inhabits the attachment space between human beings, holds the relational space in place, preventing its implosion or dissolution and making it a space of belonging, which befits the concept of home. It is suggested that Jesus’s embodied life provides the pattern for meeting human need and desire, as Jesus is both needful of and a generous giver of human love while simultaneously the most perfect union of human and divine loves working in tandem. The chapter proposes that the self is cocreated and sustained by relational homes that mediate and participate in the streams of divine love that originate in God, reach human lives, and empower human beings to become channels of such love toward other people.
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Martin, Nancy M., and Joseph Runzo. Love. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0018.
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Love lies at the heart of the religious life, as a principle mode of relationship between the human and the transcendent, as a guiding motivation for the moral life, and, for many, as a defining attribute of the transcendent. Among all the emotions, love is the most transformative. Yet the transformative power of love can be highly disruptive, contravening the careful conceptual apparatus of religion, undermining institutional religious authority, and upsetting social expectations and hierarchies. And if the power of the emotion of love is not harnessed for self-transformation, then rather than enhancing the other-regarding perspective prescribed by religion, this emotion can increase attachment, partiality, and self-centeredness. In theistic traditions such as Judaism, Christianity, Islam, Baha'i, bhakti Hinduism, and Sikhism, love is considered an essential defining attribute of God and a definitive mode—if not the single definitive mode—of relationship between humans and the divine. This article discusses the nature of love and emotion, love as an attribute of the transcendent, and love as the response to the transcendent.
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Ashe, Laura. The Oxford English Literary History. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199575381.001.0001.
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This book is a new literary and cultural history of the period 1000–1350, documenting its transformative, foundational importance. These centuries have never before received a comprehensive interdisciplinary treatment, long being perceived not as a discernable period but rather as a series of ruptures and discontinuities—Danish and Norman Conquest, language contact and change, immigrant rule and foreign wars. It was these conditions, however, that engendered and nurtured astonishing multilingual literary creativity and cultural vitality, during a period that saw profound and formative developments in English literature, history, and society. The purpose of this monograph is to provide a complete revisioning of the High Middle Ages in these terms: not only to document developments in literature, but to explore, and seek to explain, some of the vast ideological shifts of the period, which have foundational importance in the emergence of later English culture. These great cultural transformations include the development of literary interiority, affective spirituality, and individuality; the emergence of a public sphere and the notion of kingship and government by consent; new secular ideologies of knighthood, chivalry, and romantic love; new theologies of the incarnation, and man’s relationship with God; and the invention of fiction, and its influence on the ethical and social imagination. Medieval England’s French, Latin, and English writings together form this interwoven narrative of social, cultural, and political change.
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Driediger-Murphy, Lindsay G. Roman Republican Augury. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198834434.001.0001.
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This book proposes a new way of understanding augury, a form of Roman state divination designed to consult the god Jupiter. Previous scholarly studies of augury have tended to focus either upon its legal-constitutional aspects or upon its role in maintaining and perpetuating Roman social and political structures. This book contributes to the study of Roman religion, theology, politics, and cultural history by focusing upon what augury can tell us about how Romans understood their relationship with their gods. The current scholarly consensus holds that augury, like other forms of Roman public divination, told Romans what they wanted to hear. Modern scholars speak of augury as a way of gaining control over the gods, of priests and magistrates as ‘creating’ the divine will regardless of the empirical results of augural rituals, and of Jupiter as being ‘bound’ to actualize whatever signs human beings chose to report. This book challenges this consensus, arguing that augury in both theory and practice left space for perceived expressions of divine will which contradicted human wishes. When human and divine will clashed, it was the will of Jupiter, not that of the man consulting him, which was supposed to prevail. In theory as in practice, it was the Romans, not their supreme god, who were ‘bound’ by the auguries and auspices.
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Pearce, Kenneth L. Language and the Structure of Berkeley's World. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198790334.001.0001.
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According to George Berkeley, there is fundamentally nothing in the world but minds and their ideas. Ideas are understood as pure phenomenal ‘feels’ which are momentarily had by a single perceiver, then vanish. Surprisingly, Berkeley tries to sell this idealistic philosophical system as a defense of common sense and an aid to science. However, both common sense and Newtonian science take the perceived world to be highly structured in a way that Berkeley’s system does not appear to allow. This book argues that Berkeley’s solution to this problem lies in his innovative philosophy of language. The solution works at two levels. At the first level, it is by means of our conventions for the use of physical object talk that we impose structure on the world. At a deeper level, the orderliness of the world is explained by the fact that, according to Berkeley, the world itself is a discourse ‘spoken’ by God—the world is literally an object of linguistic interpretation. The structure that our physical object talk—in common sense and in Newtonian physics—aims to capture is the grammatical structure of this divine discourse. This approach yields surprising consequences for some of the most discussed issues in Berkeley’s metaphysics. Most notably, it is argued that, in Berkeley’s view, physical objects are neither ideas nor collections of ideas. Rather, physical objects, like forces, are mere quasi-entities brought into being by our linguistic practices.
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Glausser, Wayne. Something Old, Something New. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190864170.001.0001.
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This book explores a significant if underappreciated relationship between religious and secular interests. In entanglement, secularity competes with religion, but neither side achieves simple dominance by displacing the other. As secular ideas and practices entangle with their religious counterparts, they interact and alter each other in a contentious but oddly intimate relationship. Each chapter focuses on a topic of contemporary relevance that shows entanglement at work. After brief introductory analyses of the “War on Christmas” and controversies surrounding stem cell research, the book turns to debates sparked by new atheism. Chapter 2 analyzes the rhetoric of new atheists, many of them scientists; chapter 3 conversely analyzes the rhetoric of faithful scientists who see no incompatibility between scientific reason and belief in God. The new atheists’ rhetoric reveals their subtle entanglement with religious discourse, even as they aim to supplant it. The faithful scientists present scientific arguments for belief in God, but analysis of their rhetoric turns up difficulties that jeopardize any simple convergence of science and faith. Chapter 4 examines the complicated relationship between canonical Christian works and the reigning secular paradigm in literary studies. In the next chapter, the Pope Francis’s secular-friendly positions mix surprisingly with his attachment to archaic, seemingly superstitious devotions. After analyzing the entanglement of Aquinas’s moral theology with contemporary cognitive science (“The Seven Deadly Sins”), the book concludes with “Psychedelic Last Rites”: recent experiments in psychedelic therapy for the dying share purposes and problems with the Catholic sacrament of extreme unction.
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Harlow, Luke E. Social Reform in America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0019.
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Any discussion of nineteenth-century religious Dissent must look carefully at gender. Although distinct from one another in important respects, Nonconformist congregations were patterned on the household as the first unit of God-given society, a model which fostered questions about the relationship between male and female. Ideas of gender coalesced with theology and praxis to shape expectations central to the cultural ethos of Nonconformity. Existing historiographical interpretations of gender and religion that use the separate spheres model have argued that evangelical piety was identified with women who were carefully separated from the world, while men needed to be reclaimed for religion. Despite their virtues, these interpretations suppose that evangelicalism was a hegemonic movement about which it is possible to generalize. Yet the unique history and structures of Nonconformity ensured a high degree of particularity. Gender styles were subtly interpreted and negotiated in Dissenting culture over and against the perceived practices and norms of the mainstream, creating what one Methodist called a ‘whole sub-society’ differentiated from worldly patterns in the culture at large. Dissenting men, for instance, deliberately sought to effect coherence between public and private arenas and took inspiration from the published lives of ‘businessmen “saints”’. Feminine piety in Dissent likewise rested on integration, not separation, with women credited with forming godly communities. The insistence on inherent spiritual equality was important to Dissenters and was imaged most clearly in marriage, which transcended the public/private divide and supplied a model for domestic and foreign mission. Missionary work also allowed for the valorization and mobilization of distinctive feminine and masculine types, such as the single woman missionary who bore ‘spiritual offspring’ and the manly adventurer. Over the century, religious revivals in Dissent might shift these patterns somewhat: female roles were notably renegotiated in the Salvation Army, while Holiness revivals stimulated demands for female preaching and women’s religious writing, making bestsellers of writers such as Hannah Whitall Smith. Thus Dissent was characterized throughout the Anglophone world by an emphasis on spiritual equality combined with a sharpened perception of sexual difference, albeit one which was subject to dynamic reformulation throughout the century.