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Journal articles on the topic 'Universalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Healy, Lynne M. "Universalism and cultural relativism in social work ethics." International Social Work 50, no. 1 (2007): 11–26. http://dx.doi.org/10.1177/0020872807071479.

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English Given globalization and increasing multiculturalism, growing numbers of social workers face the challenges of respecting culture while upholding professional ethics. This article examines the perspectives of universalism and cultural relativism as applied to ethical decision-making in social work. A moderately universalist stance is recommended for social work, as valuing both diversity and human rights. French Face à la mondialisation et à l'augmentation du multiculturalisme, un nombre croissant de travailleurs sociaux font face à des défis dans un contexte qui demande de tenir compte

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Siregar, Ibrahim, and Suheri Sahputra Rangkuti. "Universalism of Islamic Scholarly Tradition: New Directions for Islamic Studies." Islam Transformatif : Journal of Islamic Studies 7, no. 2 (2023): 202. http://dx.doi.org/10.30983/it.v7i2.8050.

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<p align="left"><strong>Abstract<em></em></strong></p><p>The universalism of the Islamic scholarly tradition is seen as one of the keys in responding to some challenges and opportunities that come along with an increasingly connected modernity. This research examines the evolution of Islamic thought from a period of disintegration to integration and underscores the importance of the universalist approach in uniting different schools and views within the Islamic world. The type of research used in this study is library research using a paradigmatic phil

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Bovero, Michelangelo. "Sete globalizações? / Seven globalizations?" Brazilian Journal of International Relations 2, no. 3 (2013): 560–70. http://dx.doi.org/10.36311/2237-7743.2013.v2n3.p560-570.

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Partindo da defesa do princípio do universalismo cosmopolita, o filósofo Michelângelo Bovero, discípulo da escola de Turim, analisa o conceito de "globalização" em contraposição ao de "universalismo", distinguindo as diversas facetas da globalização (apontando um número de sete diferentes concepções sobre esse fenômeno), em especial em relação, de um lado, às dimensões econômica (correspondente à globalização dos processos produtivos) e informático-telemática (correspondente à interconexão planetária dos fluxos de comunicação e informação), os quais seriam processos reais, e, de outro, às dime

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Shorter-Bourhanou, Jameliah Inga. "The Combahee River Collective Statement and Black Feminist Universalism." Critical Philosophy of Race 12, no. 2 (2024): 347–65. http://dx.doi.org/10.5325/critphilrace.12.2.0347.

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ABSTRACT Black feminist philosophers deserve to be included in philosophical discussions about universalism. In contrast to other approaches to universalism that seek to diminish the importance of identities such as race and gender, black feminist philosophers focus on them. This article argues that black feminist philosophers offer a universalist viewpoint, that is, a “black feminist universalism,” which asserts that a more inclusive world starts with a theory and praxis focused on those who are the most oppressed. The article shows that the Combahee River Collective writers in their manifest

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Davies, Oliver. "Meister Eckhart’s Ethical Universalism, Confucianism, and the Future of Christianity." Journal of Chinese Philosophy 41, no. 5 (2014): 651–68. http://dx.doi.org/10.1163/15406253-04105009.

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Meister Eckhart is known for having developed a sophisticated form of inclusivist Christian universalism in the late Middle Ages. This universalism arose from the particular “globalizing” contexts of his times, for which there are real parallels in our own day. The author argues that in key respects, Eckhart’s ethical universalism shows strong affinities with Confucian principles, and can be informed by these as set out historically by Xinzhong Yao and in a contemporary setting by Tu Weiming. In the conclusion, the author sketches the possible influence of Confucianism on a future Christianity

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Daly, Chris, and David Liggins. "Is ontological revisionism uncharitable?" Canadian Journal of Philosophy 46, no. 3 (2016): 405–25. http://dx.doi.org/10.1080/00455091.2016.1189775.

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AbstractSome philosophers (‘nihilists’) deny the existence of composite material objects. Other philosophers (‘universalists’) hold that whenever there are some things, they compose something. The purpose of this paper is to scrutinize an objection to these revisionary views: the objection that nihilism and universalism are both unacceptably uncharitable because each of them implies that a great deal of what we ordinarily believe is false. Our main business is to show how nihilism and universalism can be defended against the objection. A secondary point is that universalism is harder to defend

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Cappelen, Alexander W., Benjamin Enke, and Bertil Tungodden. "Universalism: Global Evidence." American Economic Review 115, no. 1 (2025): 43–76. https://doi.org/10.1257/aer.20230038.

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This paper leverages nationally representative surveys across 60 countries and 64,000 respondents to present novel stylized facts about the relationship-specific nature of altruism. Across individuals, universalist preferences systematically vary with demographics such as age and religiosity and are predictive of many left-wing political views, albeit in culturally highly heterogeneous ways. Across countries, universalism is strongly linked to a broader radius of trust. Looking at origins, universalism varies with the economic, political, and religious organization of societies in ways that ar

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Wattimena, Reza A. A. "KOSMOPOLITANISME SEBAGAI JALAN KELUAR ATAS TEGANGAN ABADI ANTARA NEOKOLONIALISME, RADIKALISME AGAMA, DAN MULTIKULTURALISME | COSMOPOLITANISM AS A SOLUTION TO THE ETERNAL TENSION BETWEEN NEO-COLONIALISM, RELIGIOUS RADICALISM, AND MULTICULTURALISM." Jurnal Ledalero 17, no. 1 (2018): 119. http://dx.doi.org/10.31385/jl.v17i1.59.119-132.

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<b>Abstract:</b>  This writing offers allternative point of view on the debate between universalism and particularism. This debate becomes the tension between neocolonialism, multiculturalism and religious radicalism in 21st century. The method of the writing is critical textual analysis with clear definitions of universalism, particularism, multiculturalism and religious radicalism, and then cosmopolitanism as an alternative point of view. As a conceptual approach, cosmopolitanism has impacts in various areas of life. This impact will also be elaborated in this writing. &#x0

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Palakeel, Joseph Scaria. "Identities and Universalisms in the Missionary Context of India." SEDOS Bulletin 54 (2022), no. 11/12 (2022): 21–27. https://doi.org/10.5281/zenodo.8141594.

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In this article, I will focus on the subtleties of identities and universalisms in India, primarily from a religious perspective, particularly of Christian mission. We will start by looking at the overall Indian reality of identities, followed by a look at the Christian identities situating it in the contemporary Indian context. In the present era of globalization, many thinks that technology has ushered in an era of universalism, dissolving identities in its onslaught. In fact, just the opposite is true, increased globalization is leading to a resurgence of identity consciousness that th

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Khader, Serene. "Is Universalism the Cause of Feminist Complicity in Imperialism?" Social Philosophy Today 35 (2019): 21–37. http://dx.doi.org/10.5840/socphiltoday20193569.

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Global and transnational feminist praxis has long faced a seemingly inexorable dilemma. Universalism is often charged with causing feminist complicity in imperialism. In spite of this, it seems clear that feminists should not embrace relativism; feminism is, after all, a view about how certain types of treatment based on gender are wrong. This article clears the path for an anti-imperialist feminist universalism by showing how feminist complicity in imperialism is not caused by the fact of having universalist normative commitments. What I call “missionary feminism” stems more from ethnocentris

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Pavón-Cuéllar, David. "¿Descolonizar el psicoanálisis o descolonizarnos del psicoanálisis en América Latina?" Teoría y Crítica de la Psicología 15 (October 6, 2021): 74–90. https://doi.org/10.5281/zenodo.5551915.

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On September 25, 2019, in a statement published in the French newspaper Le Monde, eighty psychoanalysts condemned decolonial thinking, considering it disturbing and dangerous, and insisted on its incompatibility with the psychoanalytic perspective, which, according to them, would be a kind of “universalism”. This article allows me to discuss the universalist conception of psychoanalysis. After problematizing it in relation to the old debate on the universality of Freudian concepts, I question it in a concrete way by resituating it in a Latin American context characterized by c

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Mehrara, Lydia. "Seeking the Ideal of Universalism within Norway’s Social Reality." Social Inclusion 8, no. 1 (2020): 133–44. http://dx.doi.org/10.17645/si.v8i1.2535.

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How much inequality in policy instruments can a universalist welfare state tolerate in its pursuit of equity? This article reviews the nuances of universalism as a concept through examination of its meaning and application in Norwegian health policy, with a contextual focus on migrant maternal health in Norway. The Nordic welfare model is generous and dedicated to achieving equality through the universal provision of social services; however, there are increasing gray areas that challenge the system, invoking the conundrum of equality versus equity. Universalism is a central principle in Norwe

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Fricke, Christel. "Kant’s normative moral theory: Apparent moral universalism and the challenge of persistent structural racism." Rivista di estetica 87 (2024): 28–49. https://doi.org/10.4000/13tul.

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Kant is famous for his doctrine of moral universalism. But in his writings on anthropology, physical geography, and history, he distinguished between four different human races, claiming that only members of the white, European race had developed the capacity for rational and moral agency to a high degree of perfection. The question of how his apparent moral universalism relates to his racial moral particularism has led to a controversial debate. Was he an inconsistent moral universalist or a consistent moral particularist? Lu-Adler has convincingly argued that Kant’s defence of white moral su

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Simmons, Michael Bland. "Porphyrian Universalism: A Tripartite Soteriology and Eusebius's Response." Harvard Theological Review 102, no. 2 (2009): 169–92. http://dx.doi.org/10.1017/s001781600900073x.

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In recent years scholars from a broad spectrum, including classicists, patristic and biblical scholars, ancient historians, and specialists in ancient Judaism,1 have demonstrated an increasing interest in universalism. There has been very little written, however, on Porphyry's search for universal salvation, and whether Eusebius of Caesarea's understanding of universalism2 —here defined as the universality of a particular cult's soteriology (or even more briefly stated, the belief in universal salvation)—was influenced polemically by Porphyry. Eusebius's great apologetic works, Praeparatio eva

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Van Rijsbergen, Leon. "Kantian Universalism in Context." Con-Textos Kantianos. International Journal of Philosophy, no. 21 (July 14, 2025): 65–75. https://doi.org/10.5209/kant.100128.

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Proponents of Kantian ethics have paid relatively little attention to the question of whether – and if so, to what extent – Kantian ethics is sufficiently context-sensitive to leave room for morally permissible, different cultural ways of life. An exception to this is Katrin Flikschuh, who proposes an interpretation of Kant's ethics which she refers to as Kantian contextualism. Contrary to standard ‘universalist’ interpretations, Kantian contextualism maintains that the Categorical Imperative can give rise to ‘contextually different substantive principles’, and hence to different moralities fo

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PARAMORE, KIRI. "LIBERALISM, CULTURAL PARTICULARISM, AND THE RULE OF LAW IN MODERN EAST ASIA: THE ANTI-CONFUCIAN ESSENTIALISMS OF CHEN DUXIU AND FUKUZAWA YUKICHI COMPARED." Modern Intellectual History 17, no. 2 (2018): 527–42. http://dx.doi.org/10.1017/s1479244318000240.

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How and why are universalist modes of political thought transformed into culturally essentialist and exclusionary practices of governance and law? This article considers this question by analyzing the interaction between Confucianism and liberalism in East Asia. It argues that liberalism, particularly as it was used in attacking Confucianism, was instrumental in embedding ideas of cultural particularism and cultural essentialism in the emergence of modern political thought and law in both China and Japan. Both Confucianism and liberalism are self-imagined as universalist traditions, theoretica

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ROWSE, TIM. "THE INDIGENOUS REDEMPTION OF LIBERAL UNIVERSALISM." Modern Intellectual History 12, no. 3 (2014): 579–603. http://dx.doi.org/10.1017/s1479244314000766.

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Accounts of liberalism as an ideology of European imperialism have argued that when liberals discovered that colonized people were, in various ways, intractable, they questioned and then abandoned the postulated universal human capacity for improvement; the racial and cultural determinants of native “backwardness” seemed stronger than any universal susceptibility to the civilizing projects of liberal imperialism. While the intellectual trajectory of some canonical liberals illustrates this decline in liberal universalism, some colonized intellectuals—while acknowledging distinctions of race an

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O’Connor, Mórna. "Grief Universalism: A Perennial Problem Pattern Returning in Digital Grief Studies?" Social Sciences 13, no. 4 (2024): 208. http://dx.doi.org/10.3390/socsci13040208.

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The year 2024 marks one decade of scholarship in the new interdisciplinary field of Digital Death, concerning the study of death, dying and grief in the digital age. This paper addresses one key subfield of Digital Death Studies, here termed Digital Grief Studies, which centres on theory, research and design concerning grief in today’s digitally saturated contexts. It argues that a classic grand pattern in scholarly treatments of grief—Grief Universalism—with a long, problematic history in Grief and Bereavement Studies, is reappearing in Digital Grief Studies. The Continuing Bonds theory of gr

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Köppe, Tilmann. "Strategien des realistischen Universalismus: Raabe, Storm, Stifter." Scientia Poetica 20, no. 1 (2016): 81–97. http://dx.doi.org/10.1515/scipo-2016-0105.

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Abstract Programmatic accounts of realism specify the tasks of authors of fiction in terms of the production conditions of a work, its structural features, or its effects on readers. Concerning the conditions of production the poet is supposed to observe the life surrounding him or her and note its law-like regularities. What is presented in the work is then supposed to match these regularities, thus resulting in particular structural features. Finally, readers should be able to read those regularities from the work. I call this program ›realistic universalism‹ (›realistischer Universalismus‹)

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McKanan, Daniel. "“Unitarianism, Universalism, and Unitarian Universalism”." Religion Compass 7, no. 1 (2013): 15–24. http://dx.doi.org/10.1111/rec3.12024.

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Blakeley, Donald N. "Neo-Confucianism and Universalism." Dialogue and Universalism 8, no. 11 (1998): 169–83. http://dx.doi.org/10.5840/du1998811/1216.

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I explore the features of universalist thinking in the work of Zhu X i (Chu Hsi: 1130-1200), examining the following: (1) the importance of li (principle) in Zhu Xi's cosmology and ethics; (2) the course of moral development of a Confucian sage and the spheres of expanding identity and responsibility; (3) the ideal of impartiality in achieving a composure of unity with the world; and (4) the ideal of differentiated (or graded) love as an expression of living in accord with li and xing (nature). I conclude with some critical observations regarding these major features of Zhu Xi's universalism,

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Michelini, Dorando J. "Universalism. Ethics for Liberation and Convergent Ethics in the light of the Universal Approach of Discourse Ethics." Disputatio. Philosophical Research Bulletin 9, no. 12 (2020): 0–00. https://doi.org/10.5281/zenodo.4626114.

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This paper offers a description of the characteristics and relevance of universalism in Discourse Ethics (1) and set against the way universality is understood in the two principal Latin American ethical theories which have critically assumed the universalist understanding of Discourse Ethics: Ethics of Liberation (2) and Convergent Ethics (3). The aim is to illuminate coincidences and divergencies. The final section of the paper proposes an analysis of the relevance and actuality of the universalist proposal of Karl-Otto Apel's Discourse Ethics for the ethical-philosophical reflection in

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Babe, Robert E. "Innis’ Great Transformation: Staples Thesis/Medium Theory." Canadian Journal of Communication 40, no. 3 (2015): 489–501. https://doi.org/10.22230/cjc.2015v40n3a2992.

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Harold Innis inaugurated his research into Canadian economic history (staples studies) to countervail the purportedly universalist claims of mainstream economics; he believed the mainstream “justified” exploitation of the developing world by the wealthiest countries. Conversely, he sought out universalist principles in his media/communication work in order to countervail omnipresent misunderstanding in the world; he hoped to establish thereby a common ground conducive to world peace. The dialectic or contradiction of relativism/universalism in Innis’ two major inquiries has hitherto remained u

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Uchaev, Yevgeny. "The Concept of Katechon in the Thought of Carl Schmitt: Towards a Different Universalism?" Sotsiologicheskoe Obozrenie / Russian Sociological Review 22, no. 4 (2023): 26–45. http://dx.doi.org/10.17323/1728-192x-2023-4-26-45.

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The concept of katechon, in the way it is generally invoked today, only exacerbates already existing political and ideological divisions, pitting ‘conservatism’ against ‘progressivism’, or ‘multipolarity’ against ‘globalism’ and ‘hegemony’. With Carl Schmitt as an unlikely ally, this article argues that the katechon might instead offer an alternative — non-liberal and non-revolutionary — universalist political project, thus showing the way out of these oppositions. Contrary to dominant interpretations, Schmittian notion of the katechon is not a legitimation of either sovereign state power or i

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Allinson, Robert Elliott. "Dialogue in Universalism and Universalism in Dialogue." Dialogue and Universalism 30, no. 2 (2020): 19–33. http://dx.doi.org/10.5840/du202030216.

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In this paper, I endeavor to penetrate to the heart of Janusz Kuczyński’s writings about his concept of universalism and to offer my own deliberations upon it based upon my previous writings concerning universalism and dialogue and on my considerations of necessary conditions for the possibility of universal dialogue taking place. To this end, I posit ten conditions for the possibility of entering into genuine universal dialogue. For clarification of Kuczyński’s concept of universalism, I analyze his concept into meta-universalism (M-Universalism) and holistic universalism (W-Universalism). I

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Chandra, Uday. "Marxism, Postcolonial Theory, and the Specter of Universalism." Critical Sociology 43, no. 4-5 (2016): 599–610. http://dx.doi.org/10.1177/0896920516645658.

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Following recent debates between Vivek Chibber and leading postcolonial theorists, I probe into what is missing in these exchanges. I focus on the figure of the ‘tribal’ in modern India in Ranajit Guha’s Elementary Aspects of Peasant Insurgency in Colonial India and Alpa Shah’s In the Shadows of the State, both of which claim to offer emic perspectives on subaltern politics and history. Yet both works, despite their undeniable differences, display a striking universalism that puts them, paradoxically, in the company of Chibber. This universalism, which we may call the resisting subject, is abo

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Hahmann, Andree. "Universalism and racism in Kant’s critical philosophy." Rivista di estetica 87 (2024): 6–27. https://doi.org/10.4000/13tuk.

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This paper discusses the presence of potentially racist statements in Kant’s philosophical work and the complexity of interpreting their implications for his philosophical system. The goal is to correct a common misunderstanding about the apparent conflict between Kant’s moral universalism and these seemingly racist statements. In addition, the problems arising from Kant’s universalist framework that can lead to pejorative judgments about non-white or non-European cultures are illuminated. In conclusion, it is emphasized that there is an urgent need to examine whether these judgments qualify a

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LUDLOW, MORWENNA. "Why Was Hans Denck Thought To Be a Universalist?" Journal of Ecclesiastical History 55, no. 2 (2004): 257–74. http://dx.doi.org/10.1017/s002204690400990x.

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Hans Denck is commonly cited as a universalist. Probably he was not, but there are several reasons why it was easy for his opponents to claim the opposite: his theology admitted the possibility that all people will be saved; his broadly Origenistic conceptions of freedom, divinisation and punishment tempted opponents to attribute Origen's idea of universalism to him; and he so challenged the core beliefs of mainstream Reformation theology that his opponents may have found it difficult to understand how he could claim that God wills all to be saved, Christ died for all and all are free, without

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Agyeman, Nana Kwame, and Alfred Momodu. "Universal Human Rights ‘Versus’ Cultural Relativism: the Mediating Role of Constitutional Rights." African Journal of Legal Studies 12, no. 1 (2019): 23–46. http://dx.doi.org/10.1163/17087384-12340042.

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Abstract The claim that human rights are rights that all humans hold everywhere and at all times embodies the concept of universalism. There are however some that do not believe that human rights are universally held. Those who hold such views are widely described as cultural relativists. A rich body of literature exists with a particular focus on the divergence that exists between universalism and cultural relativism. We posit that these areas of antagonism might be overstated. In the light of this, this work investigates the mediating role that constitutional rights may play between these tw

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Prinzivalli, Emanuela. "Eusebius of Caesarea and Cosmopolitanism." Augustinianum 64, no. 2 (2024): 351–63. https://doi.org/10.5840/agstm202464224.

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The so-called “Logos theology” interprets the redemption of Christ in the light of the Middle Platonism. Eusebius of Caesarea is heir to this theology, according to which the Logos is creator, orderer and universal redeemer. Starting from this theology Eusebio organizes his Chronicle and then the grandiose historical design of the Ecclesiastical History. However Eusebius demonstrates his universalism above all in the Preparation for the Gospel and the Proof of the Gospel. In the Preparation the universalist perspective is informed by the Leitmotiv of the surpassing of the antithesis Greek/barb

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Magidor, Ofra. "Why neither diachronic universalism nor the Argument from Vagueness establishes perdurantism." Canadian Journal of Philosophy 45, no. 1 (2015): 113–26. http://dx.doi.org/10.1080/00455091.2015.1029572.

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One of the most influential arguments in favour of perdurantism is the Argument from Vagueness. The argument proceeds in three stages: The first aims to establish atemporal universalism. The second presents a parallel argument in favour of universalism in the context of temporalized parthood (‘diachronic universalism’). The third argues that diachronic universalism entails perdurantism. I offer a novel objection to the argument. I show that on the correct way of formulating diachronic universalism the principle does not entail perdurantism. On the other hand, if diachronic universalism is form

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Hänel, Hilkje C., and Fabian Schuppert. "Was ist Geschlechtergerechtigkeit?" Zeitschrift für Praktische Philosophie 9, no. 1 (2022): 315–28. http://dx.doi.org/10.22613/zfpp/9.1.13.

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In Decolonizing Universalism: A Transnational Feminist Ethic zielt Serene Khader auf eine Neuausrichtung der feministischen Perspektive, welche es schafft, dekolonial und anti-imperialistisch zu sein, ohne gleichzeitig dem Universalismus komplett abzuschwören. Die Motivation hinter dieser Neuorientierung ist die Einsicht, dass der liberale moralische Universalismus oftmals kulturelle Vorherrschaft und Imperialismus verstärkt. In diesem Kommentar wollen wir (a) uns mit der Frage beschäftigen, was genau unter Geschlechtergerechtigkeit verstanden werden soll und welcher Maßstab zur Beantwortung d

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Redondo, María. "Legal Reasons: Between Universalism and Particularism." Journal of Moral Philosophy 2, no. 1 (2005): 47–68. http://dx.doi.org/10.1177/1740468105052583.

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AbstractThe first part of this work analyses the universalist and the particularist conceptions of reasons. The second part projects this analysis to the legal domain. The author stresses that universalism and particularism regarding reasons are mutually exclusive theories linked to incompatible conceptions of norms, i.e. norms as strict universal conditionals and norms as defeasible conditionals. In giving an account of this tenet, different meanings of universality and defeasibility are explored. A parallel debate regarding reasons can be found in the legal domain, where two contrasting cate

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Bergs, Alexander. "The problem of universalism in (diachronic) cognitive linguistics." Yearbook of the German Cognitive Linguistics Association 9, no. 1 (2021): 177–88. http://dx.doi.org/10.1515/gcla-2021-0009.

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Abstract Modern cognitive science and cognitive linguistics are characterized by a universalist perspective, i.e., they are investigating features and principles of cognition which can be found in all members of the human species. This in turn means that they should not only be relevant for present-day cognizers and language users, but also historically. This theoretical, programmatic paper first explores this notion of universalism in cognitive science and cognitive linguistics and suggests that the notion of cognitive universalism should be supplemented by perspectives from cognitive sociolo

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Hösle, Vittorio. "PODE-SE FAZER UM RELATO PLAUSÍVEL DA HISTÓRIA DA ÉTICA? UMA ALTERNATIVA A AFTER VIRTUE DE MACINTYRE." Síntese: Revista de Filosofia 39, no. 125 (2013): 345. http://dx.doi.org/10.20911/21769389v39n125p345-378/2012.

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O artigo apresenta uma filosofia da história da Ética que é uma alternativa ao famoso relato de Alasdair MacIntyre em After Virtue. Ainda que a querela entre visões moralistas e imoralistas ocorra diversas vezes na história da filosofia, desde os sofistas até Nietzsche, há também um lento progresso em direção ao universalismo, como foi articulado na sua forma mais elaborada por Kant. Abelardo e Tomás de Aquino são interpretados como as figuras intermediárias mais importantes entre Aristóteles e Kant, mas já o Estoicismo prepara ideias básicas kantianas. O principal desafio da Ética em nosso te

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Sumonja, Milos. "Wittgenstein and Heidegger: Language as universal medium and inexpressibility of semantics." Theoria, Beograd 55, no. 3 (2012): 113–37. http://dx.doi.org/10.2298/theo1203113s.

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In this paper I will try to show that Ludwig Wittgenstein and Martin Heidegger defended conception of language as a universal medium in both phases of their work. Both philosophers believe that we are ?prisoners? of the language that we speak, so that we can not step outside of it and describe the semantic relationships of language and the world from metalinguistic point of view. For both thinkers the basic problem is of methodological nature: for, if we can not speak about the relationships between language and the world, then how can we say that we can not speak about the relationships betwe

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Poirot, Éliane. "L’election d’Israël et l’universalisme chretien." Studia Universitatis Babeș-Bolyai Theologia Catholica 67, no. 1-2 (2022): 167–77. http://dx.doi.org/10.24193/theol.cath.2022.09.

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"The election of Israel and the universalism Christian. The mystery of the election of Israel is linked to universalism because it includes the image of God on all men. The mystery of Christ who gave his life “for the multitude” involves a view of the universal that includes differences. Keywords: election of Israel, Jewish universalism, Christian universalism, Zechariah 8,20-23, substitution theology, Nostra aetate, Mother Elizabeth ocd. "

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Swanson, Joel. "We Spring from that History: Bernard Lazare, between Universalism and Particularism." Religions 9, no. 10 (2018): 322. http://dx.doi.org/10.3390/rel9100322.

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This paper examines the evolution of Jewish identity in the works of writer and critic Bernard Lazare. It suggests that Lazare’s oeuvre elucidates one of the central tensions in modern Jewish thought: the division between those thinkers who use the reputedly universalist Greek philosophical tradition as a lens to analyze and critique Judaism, and those who use the Jewish textual tradition to challenge and reconceive non-Jewish philosophy. Lazare situated himself on both sides of this divide during his life. In his early work, he used the universalist, laical ideology of French republicanism to

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ENSLIN, PENNY, and MARY TJIATTAS. "Between Universalism and Universality: A Rejoinder to Sharon Todd." Journal of Philosophy of Education 43, no. 1 (2009): 23–29. http://dx.doi.org/10.1111/j.1467-9752.2009.00672.x.

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Komenda, Olha. "Extensive and Intensive Manifestations of Activity Universalism of the Сreative Personality: Renaissance, Baroque, Classicism". Bulletin of Kyiv National University of Culture and Arts. Series in Musical Art 3, № 2 (2020): 118–31. https://doi.org/10.31866/2616-7581.3.2.2020.219157.

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The proposed study is devoted to the universal creative personality. The author considered this phenomenon in the aspect of activity universalism. In this research, the typology of universal creative personality is analyzed on the material of the musical culture of the European tradition. The main purpose of the article is to identify and characterize the features of the activity universalism of the creative personality in the musical culture of the Renaissance, Baroque and Classicism. Research Methodology. О. Komenda created her own author's activity-structural method, in which

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Muthukumar Sivasubramanian, David. "Toward a ‘Conditional Universalism’." Evangelical Quarterly 92, no. 1 (2021): 39–55. http://dx.doi.org/10.1163/27725472-09201004.

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Abstract Moltmann proposes an ‘open universalism’ that overstresses the goodness of God and hence God’s obligation to redeem all of humanity, irrespective of human reciprocity. This leads to his consequent conception of salvation that seems to underplay the traditional understanding of sin and repentance. The purpose of this article is to explore Moltmann’s version of universalism in the light of sin and repentance and to propose that universalism could be a viable doctrine if it is considered not as an automatic rendering but as ‘conditional universalism’ that demands reciprocal response (eve

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Piety, M. G. "Was Kierkegaard a Universalist?" Philosophies 9, no. 4 (2024): 116. http://dx.doi.org/10.3390/philosophies9040116.

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Christian universalism, or the theory of universal salvation, is increasingly popular among religious thinkers. A small group of scholars has put forward the contentious claim that Kierkegaard was a universalist, despite that he refers in places to the idea of eternal damnation as essential to Christianity. This paper examines the evidence both for and against the view that Kierkegaard was a universalist and concludes that despite Kierkegaard’s occasional references to the importance of the idea of eternal damnation to Christianity, there is reason to believe that Kierkegaard may have been a u

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Pasha, Mustapha Kamal. "After the deluge: new universalism and postcolonial difference." International Relations 34, no. 3 (2020): 354–73. http://dx.doi.org/10.1177/0047117820946812.

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This article probes the promises and anomalies of a new universalism proposed by Dipesh Chakrabarty as an apparent retort to the challenge of the Anthropocene. Revising established understandings of temporality and human agency imagined within modernity, the new universalism depicts a radically different horizon shaped by interconnections produced by the subsumption of human history into natural history. A key element of Chakrabarty’s new universalism is his dramatic repudiation of the reputed postcolonial claim of difference which hurriedly dissolves the afterlife and persistence of coloniali

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Wyatt, Neal, and Tierney V. Dwyer. "Unitarian Universalism." Reference & User Services Quarterly 47, no. 3 (2008): 210–14. http://dx.doi.org/10.5860/rusq.47n3.210.

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Assiter, Alison, and Alison Assiter. "Why Universalism?" Feminist Dissent, no. 1 (July 21, 2016): 35–63. http://dx.doi.org/10.31273/fd.n1.2016.7.

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Cartier, Pierre. "Mathematical Universalism." Diogenes 55, no. 3 (2008): 67–76. http://dx.doi.org/10.1177/0392192108092626.

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MacKenzie, Julie. "REFIGURING UNIVERSALISM." Australian Feminist Studies 24, no. 61 (2009): 343–58. http://dx.doi.org/10.1080/08164640903074928.

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Feldman, Leonard. "Troubling Universalism." Polity 50, no. 4 (2018): 517–18. http://dx.doi.org/10.1086/699835.

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Jacobs, Struan. "Vindicating Universalism." Philosophy of the Social Sciences 19, no. 1 (1989): 75–80. http://dx.doi.org/10.1177/004839318901900105.

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Jullien, François, and Patrick Blanchfield. "On Universalism." Yearbook of Comparative Literature 55, no. 1 (2009): 14–78. http://dx.doi.org/10.1353/cgl.2011.0011.

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