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This book illustrates the value of the cross-fertilisation of literary criticism with philosophy, something Leavis advocated in his later writings. Lonergan’s epistemology of Critical Realism supports Leavis’s account of how we reach a valid judgment concerning the worth of a poem or literary text and his exploration of the relationship between subjectivity and objectivity illustrates how close engagement with serious literature can be considered morally beneficial, something Leavis passionately believed in. Leavis and Lonergan are at one in providing convincing arguments against Cartesian dualism and the dominant positivist philosophies of their times. And Leavis’s method and practice as a literary critic, which he developed independently of Lonergan, exemplify Lonergan’s epistemology as applied to literature and, in this way, illustrate its versatility and fruitfulness.
A New Awareness is an endeavor of affection and generosity toward Sebastian Moore. The book examines his key theological insights and themes over seventy years and proposes that they are still relevant today for the Christian Community. He was a theologian and poet. He wrote about many theological topics: the significance of Jesus, the experiences of the disciples and their meaning for us, redemption, the Trinity, sexuality and ecclesiology, and original sin. But he is mainly known for being the theologian of desire: self-love to self-gift, desire is love trying to happen, to be myself for another, and the insight that there is no more wonderful reality than to be desired by the one you desire.
Essays about communication and the thought of Canadian Jesuit philosopher and theologian Bernard Lonergan.
Written by experts from within their communities, this book compares the legal regimes of Christian churches as systems of religious law. The ecumenical movement, with its historical theological focus, has failed to date to address the role of church law in shaping relations between churches and fostering greater mutual understanding between them. In turn, theologians and jurists from the different traditions have not hitherto worked together on a fully ecumenical appreciation of the potential value of church laws to help, and sometimes to hinder, the achievement of greater Christian unity. This book seeks to correct this ecumenical church law deficit. It takes account of the recent formulation by an ecumenical panel of a Statement of Principles of Christian Law, which has been welcomed by Pope Francis and the Ecumenical Patriarch of Constantinople, leader of the Orthodox Church worldwide, as recognizing the importance of canon law for ecumenical dialogue. This book, therefore, not only provides the fruits of an understanding of church laws within ten Christian traditions, but also critically evaluates the Statement against the laws of these individual ecclesial communities. The book will be an essential resource for scholars of law and religion, theology, and sociology. It will also be of interest to those working in religious institutions and policy-makers.
This book finds a way through often impenetrable recent theories, exploring key concepts of ideology, subjectivity and representation in the various forms put forward by different 'schools' of theorists.
This book offers a much needed reassessment of F.R. Leavis. Gary Day argues that post-structuralist theory has defined itself in opposition to Leavis when in fact there are certain parallels between the two types of criticism. Day also draws attention to the connections between Leavis's early work and the emergent discourses of consumerism and scientific management. In particular he notes how at the centre of each is an image of the body and he analyses what this means for Leavis's conception of reading. By situating Leavis in relation to the concerns of post-structuralism and by locating him firmly in his historical context, Day is able to chart how far criticism can justly claim to be oppositional. At the same time, Day is able to recuperate from Leavis's work a notion of value; a topic which is becoming increasingly important in literary and cultural studies today.
McRuer makes a case that queer and disabled identities, politics, and cultural logics are inexorably intertwined, and that queer and disability theory need one another. Crip theory makes clear that no cultural analysis is complete without attention to the politics of bodily ability and 'alternative corporealities'.