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Wenn die gewaltigen ökologischen Herausforderungen der Gegenwart bewältigt werden sollen, braucht es klare ethische Orientierungen und tiefe Quellen innerer Kraft. Der Autor reflektiert die Potenziale der christlichen Tradition für eine Ethik und Spiritualität der Schöpfung. Dafür greift er auf biblische und liturgische Impulse ebenso zurück wie auf die Enzyklika Laudato si von Papst Franziskus und setzt sie mit naturwissenschaftlichen, soziologischen und ökonomischen Überlegungen in Beziehung. Auf dieser Grundlage entwickelt es eine Handlungs- und Hoffnungsperspektive, die durch Schwierigkeiten und Enttäuschungen hindurch tragfähig ist.
The social and cultural challenges posed by the increasing threat to creation (climate change, destruction of biodiversity, etc.) are the starting point for new philosophical-ethical and theological reflections on the relationship between God, human beings and the world, as presented in this volume. God's creative impulse, which transforms anew, is at work in the actions of human beings and challenges us, in view of the threat to the "house of life" earth, to go new ways that make a common and good life possible. Creation and transformation are interrelated; an ecological theology of creation and practice of sustainability to be developed in the European context is to be embedded in the horizon of a global, liberating theology. Prof. Dr. Dr. h.c. Margit Eckholt, professor of dogmatics and fundamental theology at the Institute of Catholic Theology / University of Osnabrück, president of the European Society for Catholic Theology
Given the fierce urgency of now, this important book confronts and addresses key problems and questions of political theology with the aim of proposing a radical political theology for the Anthropocene Age. LaMothe invites readers to think and be otherwise in living lives in common with all other human beings and other-than-human beings that dwell on this one earth.
Youth development is as a core aspect of human and national progress in Nigeria. The study suggests the development of young people as the means of poverty reduction. It indicates that amidst cultural, ethnic, and religious diversities, and in the light of threats to human life and property, the development of the youth is the way to promoting peace and unity, justice, and security. The book argues on a two-fold contribution: While the Nigerian Church is to intensify efforts in the active participation of lay Christians in politics, the State is to tackle critical areas to ensure a decent standard of living for all.
This book provides an accessible overview of the societal relevance of contemporary geosciences. Engaging various disciplines from humanities and social sciences, the book offers philosophical, cultural, economic, and geoscientific insights into how to contextualise geosciences in the node of Culture and Nature. The authors introduce two perspectives of societal geosciences, both informed by the lens of geoethics. Throughout the text core themes are explored; human agency, the integrity of place, geo-centricity, economy and climate justice, subjective sense-making and spirituality, nationalism, participatory empowerment and leadership in times of anthropogenic global change. The book concludes with a discussion on culture, education, or philosophy of science as aggregating concepts of seemingly disjunct narratives. The diverse intellectual homes of the authors offer a rich resource in terms of how they perceive human agency within the Earth system. Two geoscientific perspectives and fourteen narratives from various cultural, social and political viewpoints contextualise geosciences in the World(s) of the Anthropocene.
The contributors to this book offer productive new readings of Merleau-Ponty’s political philosophy and of other facets of his thought. They each deploy his theories to adopt a critical stance on urgent political issues and contemporary situations within society. Each essay focuses on a different aspect of political transformation, be it at the personal, social, national, or international level. The book as a whole maps out possibilities for thinking phenomenologically about politics without a sole focus on the state, turning instead toward contemporary human experience and existence.
What does it mean to be human and made in the image of God? This collection of essays explores the question from a wide range of theological and philosophical perspectives.
Now that we have entered the Anthropocene, the geological age in which humans have altered the natural world to such an extent that nature and culture can no longer be separated, the modern dichotomies of mind versus body and culture versus nature have become implausible and need to be replaced. In Grounding God, Arianne Conty argues that it is in the field of religion where we can find a new ontology better suited for the Anthropocene. Conty calls this new religious ontology the grounding of the sacred, in that it seeks to deconstruct the binaries of modernity and provide in their place a revalorization of the immanent earth and the more-than-human beings that inhabit it. Such a grounding of the sacred is a potent means to overcome the exploitation and desecration of the earth and its nonhuman beings and, to provide in its stead, an inclusive cosmopolitics that extends mind into matter and culture into nature. Tracing such a grounding in the Christian, Buddhist, neopagan, and animist traditions, Conty seeks to elaborate an interdisciplinary ecosophy, one that uses philosophy, anthropology, and religious studies to provide new values for the present age.
The Anthropocene presents theology, and especially theological anthropology, with unprecedented challenges. There are no immediately available resources in the theological tradition that reflect directly on such experiences. Accordingly, the situation calls for contextually based theological reflection of what it means to be human under such circumstances. This book discusses the main elements in theological anthropology in light of the fundamental points: a) that theological anthropology needs to be articulated with reference to, and informed by, the concrete historical circumstances in which humanity presently finds itself, and b) that the notion of the Anthropocene can be used as a heuristic tool to describe important traits and conditions that call for a response by humanity, and which entail the need for a renewal of what a Christian self-understanding means. Jan-Olav Henriksen explores what such a response entails from the point of view of contemporary theological anthropology and discusses selected topics that can contribute to a contextually based position.
In the Second Vatican Council (1962 - 65) the Catholic Church reached a new viewpoint of itself, both internally and externally. The Declaration Dignitatis Humanae developed this opinion of the individual as dignified (DH 2) and as a person equipped with his or her own sense of conscience (DH 3). Based on this form of dialogical thinking, the Council can tolerate varying forms of Christianity other than the Catholic form and accept other religions or beliefs. The canonical translations of this theological spin to the human person (DH 1) in this book are presented by Indian and European authors with a view to a revision of the Codices. Prof Dr Adrian Loretan Since 1996, he has taught Canon an...