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On There Being Only One Intellect
The introduction places the work historically and sketches the controversy to which it was a contribution. Part 2 includes the Latin Leonine text and McInerny's translation. Part 3 analyzes the basic arguments of Thomas's work and provides a series of interpretive essays meant to make Thomas accessible to today's readers.
To dismiss the work of philosophers and theologians of the past because of their limited perceptions of the whole of humankind is tantamount to tossing the tot out with the tub water. Such is the case when feminist scholars of religion and ethics confront
A Religious-Ethical Inquiry
All of us want to be happy and live well. Sometimes intense emotions affect our happinessùand, in turn, our moral lives. Our emotions can have a significant impact on our perceptions of reality, the choices we make, and the ways in which we interact with
Metaphysical Foundations, Moral Theory, and Theological Context
The purpose of Aquinas's Ethics is to place Thomas Aquinas's moral theory in its full philosophical and theological context and to do so in a way that makes Aquinas (1224/5-1274) readily accessible to students and interested general readers, including those encountering Aquinas for the first time. Rebecca Konyndyk DeYoung, Colleen McCluskey, and Christina Van Dyke begin by explaining Aquinas's theories of the human person and human action, since these ground his moral theory. In their interpretation, Aquinas's theological commitments crucially shape his account of the human person, human capacities for action, and human flourishing. The authors develop a comprehensive picture of Aquinas's thought, which is designed to help students understand how his concept of happiness and the good life are part of a coherent, theologically-informed worldview. Many studies of Aquinas naturally focus on certain areas of his thought and tend to assume a general knowledge of the whole. Aquinas's Ethics takes the opposite approach: it intentionally links his metaphysics and anthropology to his action theory and ethics to illuminate how the moral theory is built on foundations laid elsewhere. The authors emphasize the integration of concepts of virtue, natural law, and divine grace within Aquinas's ethics, rather than treating such topics in isolation or opposition. Their approach, presented in clear and deliberately non-specialist language, reveals the coherent nature of Aquinas's account of the moral life and of what fulfills us as human beings. The result is a rich and engaging framework for further investigation of Aquinas's thought and its applications.
Stories of Accommodation and Audacity
Outwardly it would appear that Arab and Jewish immigrants comprise two distinct groups with differing cultural backgrounds and an adversarial relationship. Yet, as immigrants who have settled in communities at a distance from metropolitan areas, both must negotiate complex identities. Growing up in Kentucky as the granddaughter of Jewish immigrants, Nora Rose Moosnick observed this traditionally mismatched pairing firsthand, finding that, Arab and Jewish immigrants have been brought together by their shared otherness and shared fears. Even more intriguing to Moosnick was the key role played by immigrant women of both cultures in family businesses -- a similarity which brings the two groups close together as they try to balance the demands of integration into American society.
In Arab and Jewish Women in Kentucky: Stories of Audacity and Accomodation, Moosnick reveals how Jewish and Arab women have navigated the intersection of tradition, assimilation, and Kentucky's cultural landscape. The stories of ten women's experiences as immigrants or the children of immigrants join around common themes of public service to their communities, intergenerational relationships, running small businesses, and the difficulties of juggling family and work. Together, their compelling narratives challenge misconceptions and overcome the invisibility of Arabs and Jews in out of the way places in America.
Islam and the Making of Modern Europe, 1798-1831
Many think of Muslims in Europe as a twentieth century phenomenon, but this book brings to life a lost community of Arabs who lived through war, revolution, and empire in early nineteenth century France. Ian Coller uncovers the surprising story of the several hundred men, women, and children—Egyptians, Syrians, Greeks, and others—who followed the French army back home after Napoleon’s occupation of Egypt. Based on research in neglected archives, on the rediscovery of forgotten Franco-Arab authors, and on a diverse collection of visual materials, the book builds a rich picture of the first Arab France—its birth, rise, and sudden decline in the age of colonial expansion. As he excavates a community that was nearly erased from the historical record, Coller offers a new account of France itself in this pivotal period, one that transcends the binary framework through which we too often view history by revealing the deep roots of exchange between Europe and the Muslim world, and showing how Arab France was in fact integral to the dawn of modernity.
Archaeology is a science in which progress can be measured by the advances made backward into the past. The last one hundred years of archaeology have added a score of centuries to the story of the growth of our cultural and religious heritage, as the ancient world has been recovered from the sands and caves of the modern Near East-Egypt, Jordan, Israel, Syria, Lebanon, Turkey, and Iraq. Measured by the number of centuries which have been annexed to man's history in a relatively few years, progress has been truly phenomenal. This book deals with the recent advance and with those pioneers to the past who made it possible. Interest in biblical history has played an important part in this recovery. Names such as Babylon, Nineveh, Jericho, Jerusalem, and others prominent on the pages of the Bible, have gripped the popular imagination and worked like magic to gain support for excavations.
This book is written from the widely shared conviction that the discovery of the ancient Near East has shed significant light on the Bible. Indeed, the newly-discovered ancient world has effected a revolution in the understanding of the Bible, its people, and their history. My purpose is to assess, in non-technical language which the layman can understand, the kind of change in viewing the biblical past which archaeology has brought about in the last century. Since the text of the Bible has remained constant over this period, it is obvious that any new light on its meaning must provide a better perspective for seeing the events which it describes. In short, I am concerned with the question, How has history as written in the Bible been changed, enlarged, or substantiated by the past century of the archaeological work?--from the Preface