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This volume examines the role and relevance of exemplars and the practice of imitation in character development and formation. While the role of exemplars and imitation in spiritual and moral formation has been an integral part of many religious and philosophical traditions, in recent times there has been limited theological and philosophical investigation into it and a dearth of interdisciplinary discussion. The book brings together relevant research and insights from leading experts within philosophy, psychology, and theology, with a slight emphasis on Christian approaches to exemplars and imitation given the reflection on these themes throughout the history of the Christian intellectual and mystical tradition. Many of the contributions display an interdisciplinary approach into these issues; hence, this volume will be of interest to philosophers, psychologists, theologians, and others who work in moral psychology and character development.
"This volume examines the role and relevance of exemplars and the practice of imitation in character development and formation. While the role of exemplars and imitation in spiritual and moral formation has been an integral part of many religious and philosophical traditions, in recent times there has been limited theological and philosophical investigation into it and a dearth of interdisciplinary discussion. The book brings together relevant research and insights from leading experts within philosophy, psychology, and theology, with a slight emphasis on Christian approaches to exemplars and imitation given the reflection on these themes throughout the history of the Christian intellectual and mystical tradition. Many of the contributions display an interdisciplinary approach into these issues; hence, this volume will be of interest to philosophers, psychologists, theologians, and others who work in moral psychology and character development"--
This volume examines the role and relevance of exemplars and the practice of imitation in character development and formation. While the role of exemplars and imitation in spiritual and moral formation has been an integral part of many religious and wisdom traditions, in recent times there has been limited theological and philosophical investigation into it and a dearth of interdisciplinary discussion. The book brings together relevant research and insights from leading experts within philosophy, psychology, and theology, with a slight emphasis on Christian approaches to exemplars and imitation, especially given the reflection on these themes throughout the history of the Christian intellectual and mystical tradition. Many of the contributions display an interdisciplinary approach into these issues; hence, this volume will be of interest to philosophers, psychologists, theologians, and others who work in moral psychology and character formation.
"A masterpiece from the preeminent theologian of love!" A strong case can be made that love is the core of Christian faith. And yet Christians often fail to give love center stage in biblical studies and theology. And most fail to explain what they mean by love. Why is this? Thomas Jay Oord explores this question and offers ground-breaking answers. Oord addresses leading Christian thinkers today and of yesteryear. He explains biblical forms of love, such as agape, philia, hesed, and ahavah. We should understand love’s meaning as uniform, he says, but its expressions are pluriform. Widely regarded as the world's foremost theologian of love, Thomas Jay Oord tackles our biggest puzzles about the nature and meaning of love, divine and creaturely. His proposals are novel. They align with love described in scripture and expressed in everyday experience. Oord also provides radical and yet persuasive answers to questions about evil, hell, the Big Bang, divine violence, divine abandonment, and more. Pluriform Love changes the landscape of Christian love studies. ... What they're saying... “Thomas Jay Oord is the first to systematically clarify a variety of types of love and show that all are characteristic of God. This is an original contribution to theology. Though a complex task, Oord writes in an accessible and attractive way.” John B. Cobb, Jr., Cobb Institute, Author of Salvation: Jesus’s Mission and Ours “Christian theology in the years to come will need a facelift—a true restoration of the biblical witness to the centrality of God’s love. If we wish to help make the faith truly relatable to our world today, Oord’s clear, compassionate, and compelling voice is one we will be thankful for.” Peter Enns, Eastern University and Co-host of The Bible for Normal People “Thomas Jay Oord adds to his proposals on open and relational theology, developing a theology of love which is both uniform in meaning and pluriform according to situation and recipients. The volume is indispensable for those researching the nature of love.” Paul Fiddes, University of Oxford “The glowing multiform forcefield of love embraces every sentence of Pluriform Love. Free of sentimentality and pretense, refusing to pit eros and agape against each other, it unfolds a full-scale theology. This amorous vision will attract a wide readership.” Catherine Keller, Drew University, Author of Facing Apocalypse "Thomas Oord is a global leader exploring the primacy of love within Christian thought and practice. In this book, he presents a theology of love in a loving way. When he grapples with the Scriptures, he shows an attitude of fairness. His writing style combines scholarly depth with accessible simplicity. In the end, Oord makes a radical claim: much of traditional Christian theology cannot take love as seriously as it must. Love must revolutionize Christian theology, and Oord explains how.” Brian D. McLaren, Author of Do I Stay Christian? “This is a rigorous, provocative, creative, and very readable account of the meaning of love, especially divine love. It’s a very important contribution to theological thought on this central topic.” Keith Ward, University of Oxford ...
This book brings Maximus the Confessor’s logoi doctrine into dialogue with modern-day evolutionary biology. It explores the extent to which the logoi, as described by Maximus, exhibit features that are concordant with evolution before going on to consider more discordant aspects that cannot be ignored. The author addresses the curious resonance between the logoi and evolution in a systematic way through a close reading of primary textual material allied with a deep understanding of both the classical Darwinian and ‘extended’ evolutionary syntheses. The study joins with other Maximian interpreters in attesting to the incarnational and theophanic nature of the logoi, but seeks to extend this distinctively Eastern Christo-cosmology into the problematic territory of biological evolution, a territory historically dominated by Western scholarship. The book will be of interest to scholars of religion and science, as well as Patristics and the Eastern Orthodox theological traditions.
This book focuses on the idea of the imago Dei to engaging theologically with artificial intelligence (AI). It reflects on how enormous progress in the development of AI has raised some challenges to Christian theology. Questions explored include: is AI created in the imago Dei? If so, does AI challenge the uniqueness of the human being as the imago Dei? If not, could AI be incorporated into human communities as a human companion in the same way as a natural human person? Would AI eventually develop to have human-level consciousness and be capable of performing liturgies and ethical actions? Bringing to light the radical distinction between the imago Dei and the imago hominis, the book constructs a theo-ontological foundation for AI and draws on the Reformed theology of archetype–ectype as a metaphysical tool to deploy a holistic account of the imago Dei in theology–AI dialogues. The author argues that the imago Dei is the signifier of the beginning both of God–human stories and stories of human ethical performances towards others. From the perspective of the image of the imago Dei, it can be argued that AI can somehow participate into the narration of these religious and ethical stories. This book will be of particular interest to scholars of theology and those working in the field of religion and science/technology.
"Mary Wollstonecraft revolutionized ancient traditions of the virtues in modern and Christian modes for feminist and abolitionist aims. Formed by religious traditions of dissent, Wollstonecraft radically altered the garments of the eighteenth-century religious, ethical, political, and aesthetic imagination. She sought to discard sexed virtues, to shed corsets that restrict women's roles and rights, to expose and break chains of domination, to exchange the vicious finery of the rich for virtue in rags, and to design garb fit for a society in which all participate in defining and cultivating common goods. The virtues and debate about them remain indispensable to modern Christian traditions and democratic societies. When wed, virtues and contestation are among the goods shared in common. Canonical in women and gender studies, feminist philosophy, political science, literary studies, and history, Wollstonecraft is mostly unknown or ignored in contemporary virtue ethics, theology, and religious studies. Modern Virtue seeks to transform prominent narratives in each. Wollstonecraft scholars debate whether theology is ornamental or foundational for her radical arguments. Her use of the wardrobe metaphor provides a fitting alternative. Modern Virtue also challenges influential and competing narratives about the virtues in modernity. These stories render modern virtue a contradiction in terms, common goods obsolete. Modern accounts of the virtues must address this two-fold conundrum: systems of domination thwart virtue and mask vice, and the virtues are integral to just socio-political transformation. Wollstonecraft's does just this"--
"This above all: To thine own self be true," is an ideal—or pretense—belonging as much to Hamlet as to the carefully choreographed realms of today’s politics and social media. But what if our "true" selves aren’t our "best" selves? Instagram’s curated portraits of authenticity often betray the paradox of our performative selves: sincerity obliges us to be who we actually are, yet ethics would have us be better. Drawing on the writings of Immanuel Kant, Søren Kierkegaard, and Emmanuel Levinas, Howard Pickett presents a vivid defense of "virtuous hypocrisy." Our fetish for transparency tends to allow us to forget that the self may not be worthy of expression, and may become unethically narcissistic in the act of expression. Alert to this ambivalence, these great thinkers advocate incongruent ways of being. Rethinking Sincerity and Authenticity offers an engaging new appraisal not only of the ethics of theatricality but of the theatricality of ethics, contending that pursuit of one’s ideal self entails a relational and ironic performance of identity that lies beyond the pure notion of expressive individualism.
This collection of 19 chapters, all appearing in print here for the first time and written by an international team of established and emerging scholars, explores the place of intellectual virtues and vices in a social world. Relevant virtues include open-mindedness, curiosity, intellectual courage, diligence in inquiry, and the like. Relevant vices include dogmatism, need for immediate certainty, and gullibility and the like. The chapters are divided into four key sections: Foundational Issues; Individual Virtues; Collective Virtues; and Methods and Measurements. And the chapters explore the most salient questions in this areas of research, including: How are individual intellectual virtues and vices affected by their social contexts? Does being in touch with other open-minded people make us more open-minded? Conversely, does connection to other dogmatic people make us more dogmatic? Can groups possess virtues and vices distinct from those of their members? For instance, could a group of dogmatic individuals operate in an open-minded way despite the vices of its members? Each chapter receives commentary from two other authors in the volume, and each original author then replies to these commentaries. Together, the authors form part of a collective conversation about how we can know about what we know. In so doing, they not only theorize but enact social virtue epistemology.
Conscience, once a core concept for ethics, has mostly disappeared from modern moral theory. In this book Douglas Langston traces its intellectual history to account for its neglect while arguing for its still vital importance, if correctly understood. In medieval times, Langston shows in Part I, the notions of "conscientia" and "synderesis" from which our contemporary concept of conscience derives were closely connected to Greek ideas about the virtues and practical reason, although in Christianized form. As modified by Luther, Butler, and Kant, however, conscience later came to be regarded as a faculty like will and intellect, and when faculty psychology fell into disrepute, so did the role of conscience in moral philosophy. A view of mature conscience that sees it as relational, with cognitive, emotional, and conative dimensions, can survive the criticisms of conscience as faculty. In Part II, through discussions of Freud, Ryle, and other modern thinkers, Langston proceeds to reconstruct conscience as a viable philosophical concept. Finally, in Part III, this better grounded concept is connected with the modern revival of virtue ethics, and Langston shows how crucial conscience is to a theory of virtue because it is fundamental to the training of any morally good person.