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The core contention of The Legitimacy of Miracle is that a priori philosophical dismissals of the possibility or probability of justified belief in miracles fail. Whether or not it is rational to believe that events best understood as miracles actually occur is not to be decided on the basis of armchair theorizing, but rather on the basis of meticulous examination of the evidence. Such examination, however, needs to be set free from unwarranted assumptions that miracles are “impossible, improbable, or improper.” Philosophical analysis can play an important role in clearing away conceptual underbrush and question-begging presuppositions, but it cannot take the place of detailed consideration of historical and contemporary evidence. Robert Larmer demonstrates that the proper role of philosophy, as regards to the belief in miracles, is to provide an in-principle rejection of in-principle arguments either for or against. The arguments contained in this book will be of particular interest to students and scholars of philosophy, theology, history, and religious studies, though it is written in a style accessible to anyone interested in a philosophical examination of belief in miracles.
Chronicles the emergence of modern sainthood, analyzing how the Catholic Church legitimized miracles during the Counter-Reformation in southern Europe.
This collection of essays argues that any valid theory of the modern should—indeed must—reckon with the medieval. Offering a much-needed correction to theorists such as Hans Blumenberg, who in his Legitimacy of the Modern Age describes the "modern age" as a complete departure from the Middle Ages, these essays forcefully show that thinkers from Adorno to Žižek have repeatedly drawn from medieval sources to theorize modernity. To forget the medieval, or to discount its continued effect on contemporary thought, is to neglect the responsibilities of periodization. In The Legitimacy of the Middle Ages, modernists and medievalists, as well as scholars specializing in eighteenth-, nineteenth-, and twentieth-century comparative literature, offer a new history of theory and philosophy through essays on secularization and periodization, Marx’s (medieval) theory of commodity fetishism, Heidegger’s scholasticism, and Adorno’s nominalist aesthetics. One essay illustrates the workings of medieval mysticism in the writing of Freud’s most famous patient, Daniel Paul Schreber, author of Memoirs of My Nervous Illness (1903). Another looks at Michael Hardt and Antonio Negri’s Empire, a theoretical synthesis whose conscientious medievalism was the subject of much polemic in the post-9/11 era, a time in which premodernity itself was perceived as a threat to western values. The collection concludes with an afterword by Fredric Jameson, a theorist of postmodernism who has engaged with the medieval throughout his career. Contributors: Charles D. Blanton, Andrew Cole, Kathleen Davis, Michael Hardt, Bruce Holsinger, Fredric Jameson, Ethan Knapp, Erin Labbie, Jed Rasula, D. Vance Smith, Michael Uebel
Through an examination of election campaign propaganda and various public relations campaigns, reflecting new electioneering techniques borrowed from the United States, this work explores how conservative political and economic groups sought to construct and sell a political meaning of the Social Market Economy and the Economic Miracle in West Germany during the 1950s.The political meaning of economics contributed to conservative electoral success, constructed a new belief in the free market economy within West German society, and provided legitimacy and political stability for the new Federal Republic of Germany.
Using the Russian president’s major public addresses as the main source, Bo Petersson analyzes the legitimization strategies employed during Vladimir Putin’s third and fourth terms in office. The argument is that these strategies have rested on Putin’s highly personalized blend of strongman-image projection and presentation as the embodiment of Russia’s great power myth. Putin appears as the only credible guarantor against renewed weakness, political chaos, and interference from abroad—in particular from the US. After a first deep crisis of legitimacy manifested itself by the massive protests in 2011–2012, the annexation of Crimea led to a lengthy boost in Putin’s popularity figures. The book discusses how the Crimea effect is, by 2021, trailing off and Putin’s charismatic authority is increasingly questioned by opposition from Alexei Navalny, the effects of unpopular reforms, and poor handling of the COVID-19 pandemic. Moreover, Russia is bound to head for a succession crisis as the legitimacy of the political system continues to be built on Putin’s projected personal characteristics and—now apparently waning—charisma, and since no potential heir apparent has been allowed on center stage. The constitutional reform of summer 2020 made it possible in theory for Putin to continue as president until 2036. Yet, this change did not address the Russian political system’s fundamental future leadership dilemma.
“[A] scathing assessment . . . Berry shows that Wilson's much–celebrated, controversial pleas in Consilience to unify all branches of knowledge is nothing more than a fatuous subordination of religion, art, and everything else that is good to science . . . Berry is one of the most perceptive critics of American society writing today.” —The Washington Post “I am tempted to say he understands [Consilience] better than Wilson himself . . . A new emancipation proclamation in which he speaks again and again about how to defy the tyranny of scientific materialism.”—The Christian Science Monitor In Life Is a Miracle, the devotion of science to the quantitative and reductionist world is measured against the mysterious, qualitative suggestions of religion and art. Berry sees life as the collision of these separate forces, but without all three in the mix we are left at sea in the world.
David Hume is traditionally seen as a devastating critic of religion. He is widely read as an infidel, a critic of the Christian faith, and an attacker of popular forms of worship. His reputation as irreligious is well forged among his readers, and his argument against miracles sits at the heart of the narrative overview of his work that perennially indoctrinates thousands of first-year philosophy students. In Toward a Humean True Religion, Andre Willis succeeds in complicating Hume’s split approach to religion, showing that Hume was not, in fact, dogmatically against religion in all times and places. Hume occupied a “watershed moment,” Willis contends, when old ideas of religion were being replaced by the modern idea of religion as a set of epistemically true but speculative claims. Thus, Willis repositions the relative weight of Hume’s antireligious sentiment, giving significance to the role of both historical and discursive forces instead of simply relying on Hume’s personal animus as its driving force. Willis muses about what a Humean “true religion” might look like and suggests that we think of this as a third way between the classical and modern notions of religion. He argues that the cumulative achievements of Hume’s mild philosophic theism, the aim of his moral rationalism, and the conclusion of his project on the passions provide the best content for this “true religion.”
Understanding the Qurʾanic Miracle Stories in the Modern Age explores the ways in which meaningful implications have been drawn from stories of miracles in the Qurʾan. Isra Yazicioglu describes the fascinating medieval Muslim debate over miracles and connects its insights with early and late modern turning points in Western thought and with contemporary Qurʾanic interpretation. Building on an apparent tension within the Qurʾan and analyzing crucial cases of classical and modern Muslim engagement with these miracle stories, she illustrates how an apparent site of conflict between faith and reason, or revelation and science, can lead to fruitful exchange. A distinctive contribution to a new trend in Qurʾanic studies, this volume reveals the presence of insightful Qurʾanic interpretation outside of the traditional line-by-line commentary genre, engaging with the works of Ghazali, Ibn Rushd, and Said Nursi. Scholars of Islam, philosophy, and the intersection of science and religion will especially want to engage with Yazicioglu’s study.
Working with selected miracles of Jesus from the canonical Gospel traditions and with background studies in the general understanding of miracles in the Greco-Roman world of the Hellenistic period, this collection of essays shows how we may understand the theological reasons why the early followers of Jesus included these stories in their traditions that constituted the canonical Gospels. Using individual stories from the Gospels, three of the essays demonstrate how literary-critical analysis can show the theological intent of the miracle story. A second set of three essays examines the way Mark and Luke view the miracle tradition within their larger task of writing the story of Jesus. A final set of three articles examines the Hellenistic background of such stories, and the way they were used in secular and Jewish sources, to gain perspective on what the early Christians intended with the miracle stories of Jesus.