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Based on a two-year scientific study of LArche communities, founded by Jean Vanier, in which disabled core members and caregiver assistants live together, this book shows that compassionate love involves work, and risk, and commitment, but offers the possibility of transformation. With recognition of our own brokenness comes the realization that we are made for relationships, places of safety where compassionate love enables us fully to know ourselves and God.
Fifty years ago, L’Arche was born in a small French town called Trosly when Jean Vanier invited two men with intellectual disabilities living in a Mental Institution to come and live with him. One hundred and forty three L’Arche Communities now exist in over forty countries. Sharing stories has become an essential feature of life within L’Arche Communities and forms the basis for developing lasting mutual relationships, not only between core members, assistants and other members of a Community home, but also within the broader L’Arche Community. Within our L’Arche Communities in Australia we have developed a Remembering, Celebrating and Dreaming process that encourages core members and companions from within the Community to spend time together getting to know each other, dreaming about plans for the future and celebrating lives together. Often a core member may not have been afforded an opportunity to share some aspects of their lives or to talk about issues that worry them or what they would like to do to make their lives comfortable. Spending time, listening and sharing stories helps to facilitate this process and provides an opportunity to share some of these memories and dreams with the broader Community, families and friends. One of the key parts of the L’Arche Mission is to make known the gifts of people with intellectual disabilities and all too often we find that it is not only with those directly involved with core members that these gifts become apparent and have a profound influence, but with all who come in contact with them. Most of the time, the stories that arise from these relationships are not shared outside the L’Arche Communities. The importance of sharing stories emanates from our history. Universally as L’Arche welcomed more people into Community we discovered that there was little or no attention paid to the lives and events of core members. Many people had lived significant experiences and they needed these listened to and acknowledged as part of who they are and their personal history. The primary objective of this book is to share some of these stories from people with and without intellectual disabilities who have been involved in some way within L’Arche Communities. Living together and sharing as a Community as well as being part of the broader L’Arche Australia and International Federation Family involves participation in many activities that involve day to day commitments and organisational demands. All of these are part of the L’Arche Australia story and we have tried to include snippets of information that highlight some of the background of L’Arche together with features from day to day Community life and operation of the various Communities. We hope you enjoy these stories and gain a little understanding of the heart of L’Arche.
Drawing on the controversial case of “Ashley X,” a girl with severe developmental disabilities who received interventionist medical treatment to limit her growth and keep her body forever small—a procedure now known as the “Ashley Treatment”—Reconsidering Intellectual Disability explores important questions at the intersection of disability theory, Christian moral theology, and bioethics. What are the biomedical boundaries of acceptable treatment for those not able to give informed consent? Who gets to decide when a patient cannot communicate their desires and needs? Should we accept the dominance of a form of medicine that identifies those with intellectual impairments as pathological objects in need of the normalizing bodily manipulations of technological medicine? In a critical exploration of contemporary disability theory, Jason Reimer Greig contends that L'Arche, a federation of faith communities made up of people with and without intellectual disabilities, provides an alternative response to the predominant bioethical worldview that sees disability as a problem to be solved. Reconsidering Intellectual Disability shows how a focus on Christian theological tradition’s moral thinking and practice of friendship with God offers a way to free not only people with intellectual disabilities but all people from the objectifying gaze of modern medicine. L'Arche draws inspiration from Jesus's solidarity with the "least of these" and a commitment to Christian friendship that sees people with profound cognitive disabilities not as anomalous objects of pity but as fellow friends of God. This vital act of social recognition opens the way to understanding the disabled not as objects to be fixed but as teachers whose lives can transform others and open a new way of being human.
Concepts of God presented by Greek philosophers were significantly different from the image of the divine of popular religion and indicate a fairly sophisticated theological reflection from the very inception of Greek philosophy. This book presents a comprehensive history of theological thought of Greek philosophers from the Presocratics to the early Hellenistic period. Concentrating on views concerning the attributes of God and their impact on eschatological and ethical thought, Drozdek explains that theology was of paramount importance for all Greek philosophers even in the absence of purely theological or religious language.
How did Western philosophy begin? What are the relationships between the construction of self-reflection and the social context and political institutions of ancient Greek society? In this third volume of Logological Investigations Sandywell continues his sociological reconstruction of the origins of reflexive thought and discourse with special reference to Presocratic philosophy and science and their sociopolitical context. He begins by criticizing traditional histories of philosophy which abstract speculative thought from its sociocultural and historical contexts, and proposes instead an explicitly contextual and reflexive approach to ancient Greek society and culture. Each chapter is devoted to a seminal figure or 'school' of reflection in early Greek philosophy. Special emphasis is placed upon the verbal and rhetorical innovations of protophilosophy in the sixth and fifth centuries BC. These chapters are also exemplary displays of the distinctive logological method of cultural analysis and through them Sandywell shows that by returning to the earliest problematics of reflexivity in premodern culture we may gain an insight into some of the central currents of modern and postmodern self-reflection.
A daring, deep investigation into ethnographic cinema that challenges standard ways of writing film history and breaks important new ground in understanding archives Bad Film Histories is a vital work that unsettles the authority of the archive. Katherine Groo daringly takes readers to the margins of the film record, addressing the undertheorization of film history and offering a rigorous corrective. Taking ethnographic cinema as a crucial case study, Groo challenges standard ways of thinking and writing about film history and questions widespread assumptions about what film artifacts are and what makes them meaningful. Rather than filling holes, Groo endeavors to understand the imprecisions and absences that define film history and its archives. Bad Film Histories draws on numerous works of ethnographic cinema, from Edward S. Curtis’s In the Land of the Head Hunters, to a Citroën-sponsored “croisière” across Africa, to the extensive archives of the Maison Lumière and the Musée Albert-Kahn, to dozens of expedition films from the 1910s and 1920s. The project is deeply grounded in poststructural approaches to history, and throughout Groo draws on these frameworks to offer innovative and accessible readings that explain ethnographic cinema’s destabilizing energies. As Groo describes, ethnographic works are mostly untitled, unauthored, seemingly infinite in number, and largely unrestored even in their digital afterlives. Her examination of ethnographic cinema provides necessary new thought for both film scholars and those who are thrilled by cinema’s boundless possibilities. In so doing, she boldly reexamines what early ethnographic cinema is and how these films produce meaning, challenging the foundations of film history and prevailing approaches to the archive.
Originally published: New Haven: Yale University Press, 1986. With new preface and supplementary bibliography.
The past decade has witnessed a renaissance in scientific approaches to the study of morality. Once understood to be the domain of moral psychology, the newer approach to morality is largely interdisciplinary, driven in no small part by developments in behavioural economics and evolutionary biology, as well as advances in neuroscientific imaging capabilities, among other fields. To date, scientists studying moral cognition and behaviour have paid little attention to virtue theory, while virtue theorists have yet to acknowledge the new research results emerging from the new science of morality. Theology and the Science of Moral Action explores a new approach to ethical thinking that promotes dialogue and integration between recent research in the scientific study of moral cognition and behaviour—including neuroscience, moral psychology, and behavioural economics—and virtue theoretic approaches to ethics in both philosophy and theology. More particularly, the book evaluates the concept of moral exemplarity and its significance in philosophical and theological ethics as well as for ongoing research programs in the cognitive sciences.