Das Stadtische konstituiert sich als multiperspektivisches Gebilde, das reflexiv nie eindeutig zu objektivieren, sondern nur in wiederum multiperspektivischen Deutungsperspektiven in offenen Sinnzusammenhangen zu erschliessen ist. Die Autorinnen und Autoren finden Zugange zum Thema der modernen Stadt aus den Gesichtspunkten des Technischen, Pragmatischen und OEkonomischen, aus den Gesichtspunkten des Praktischen, AEsthetischen und Religioesen. Das Stadtische zeigt sich als ebenso Bedingtes: von menschlichem Handeln und Deuten hervorgebracht und zusammengehalten, wie als Bedingung: als Formentwurf der sozialen Lebenspraxis ihrer Bewohner. Strukturen und Subjekte der Stadt sind zirkular vermittelt, wobei das wechselweise Bestimmen von Entwurf und Entwerfen sich niemals glatt schliesst, sondern sich uber Differenzen und Spannungen, uber Bruche und durch Sprunge vollzieht. Die Leistungen, die das Stadtische kontinuieren, verdanken sich gerade der Erfahrung geschichtlicher Kontingenz.

Lebensfuhrungspflichten sind regelmassig Gegenstand rechtstheoretischer Diskussionen und Untersuchungen, spielen aber vor allem auch in der kirchen- und arbeitsrechtlichen Praxis eine bedeutende Rolle. Die besondere Problematik dieses Themas liegt darin, dass in den Augen der OEffentlichkeit die private Lebensfuhrung kirchlicher Mitarbeiterinnen und Mitarbeiter als Ausweis der Glaubwurdigkeit kirchlicher Verkundigung angesehen wird, die rechtliche Ausformung und praktische Durchsetzung bestimmter Pflichten aus diesem Bereich aber auf erhebliche Schwierigkeiten stoesst. Dies wird vor allem dadurch bedingt, dass kirchlicher Dienst in unterschiedlichen Formen wahrgenommen wird, namlich in oeffentlich-rechtlichen Dienstverhaltnissen, in privatrechtlichen Anstellungsverhaltnissen und als ehrenamtlicher Dienst. Die Arbeit beschaftigt sich insbesondere auch mit Fragen in dem zuletzt genannten Bereich.

In 1945, Dietrich Bonhoeffer-a theologian and pastor-was executed by the Nazis for his resistance to their unspeakable crimes against humanity. He was only 39 years old when he died, but Bonhoeffer left behind volumes of work exploring theological and ethical themes that have now inspired multiple generations of scholars, students, pastors, and activists. This book highlights the ways Dietrich Bonhoeffer's work informs political theology and examines Bonhoeffer's contributions in three ways: historical-critical interpretation, critical-constructive engagement, and constructive-practical application. With contributions from a broad array of scholars from around the world, chapters range from historical analysis of Bonhoeffer's early political resistance language to accounts of Bonhoeffer-inspired, front-line resistance to white supremacists in Charlottesville, VA. This volume speaks to the ongoing relevance of Dietrich Bonhoeffer's work and life in and out of the academy.

In dieser Arbeit wird der oesterreichische Theologe und Wirtschaftsreformer Johannes Ude (1874-1965) vorgestellt. Dabei kommt seine kompromisslose Gegnerschaft zum Kapitalismus, insbesondere die Kritik am Zinssystem zur Sprache. Udes umfassendes Lebensreformprogramm sowie seine Position innerhalb des "Sozialkatholizismus" werden erlautert. Seiner UEbernahme der "Freiwirtschaftslehre" und seinem Verhaltnis zu dieser antikapitalistischen Reformbewegung ist ein besonderes Augenmerk gewidmet. Eine kritische Wurdigung von Udes Reformthesen unter dem Blickwinkel heutiger Problemstellungen und eine exemplarische Darstellung seiner Wirkungsgeschichte runden die Arbeit ab.

Die Untersuchung rekonstruiert im ersten Teil die Zuordnung von theologischer und philosophischer Ethik bei Schleiermacher. Beide Ethiken stehen bei ihm in einem doppelt komplementaren Verhaltnis, insofern sie die eine Lebenswirklichkeit aus verschiedenen Perspektiven beschreiben. Die philosophische Ethik grundet namlich im Denken, die theologische Ethik dagegen im Gefuhl. Der zweite Teil unternimmt eine kritische Wurdigung diese Konzeption im Kontext philosophischer und theologischer Diskussion. Schleiermacher wird dazu mit Kant, Tugendhat, Hegel, MacIntyre, Barth und Pannenberg ins "Gesprach" gebracht. Dabei zeigt sich die Leistungsfahigkeit von Schleiermachers komplementarer Zuordnung und seinem dialogischen Ethikverstandnis.

In this thorough update of a classic textbook, noted Christian thinker Norman Geisler evaluates contemporary ethical options (such as antinomianism, situation ethics, and legalism) and pressing issues of the day (such as euthanasia, homosexuality, and divorce) from a biblical perspective. The second edition is significantly expanded and updated, with new material and charts throughout the book. There are new chapters on animal rights, sexual ethics, and the biblical basis for ethical decisions, as well as four new appendixes addressing drugs, gambling, pornography, and birth control. The author has significantly updated his discussion of abortion, biomedical ethics, war, and ecology and has expanded the selected readings, bibliography, and glossary.

This book offers a creative and accessible exploration of two comic book series: Y: The Last Man and Saga It examines themes pertinent to the 21st century and its challenges, such as those of diversity and religious pluralism, issues of gender and war, heroes and moral failures, and forgiveness and seeking justice Through close interdisciplinary reading and personal narratives, the author delves into the complex worlds of Y and Saga in search of an ethics, meaning, and a path resonant with real world struggles Reading these works side-by-side, the analysis draws parallels and seeks common themes around four central ideas: seeking and making meaning in a meaningless world; love and parenting through oppression and grief; peacefulness when surrounded by violence; and the perils and hopes of diversity and communion This timely, attentive, and thoughtful study will resonate with scholars and students of comic studies, media and cultural studies, philosophy, theology, literature, psychology, and popular culture studies

Dietrich Bonhoeffer's dramatic biography, a son of privilege who suffered imprisonment and execution after involving himself in a conspiracy to kill Hitler and overthrow the Third Reich, has helped make him one of the most influential Christian figures of the twentieth century. But before he was known as a martyr or a hero, he was a student and teacher of theology. This book examines the academic formation of Dietrich Bonhoeffer's theology, arguing that the young Bonhoeffer reinterpreted for a modern intellectual context the Lutheran understanding of the 'person' of Jesus Christ. In the process, Bonhoeffer not only distinguished himself from both Karl Barth and Karl Holl, whose dialectical theology and Luther interpretation respectively were two of the most important post-World War I theological movements, but also established the basic character of his own 'person-theology.' Barth convinces Bonhoeffer that theology must understand revelation as originating outside the human self in God's freedom. But whereas Barth understands revelation as the act of an eternal divine subject, Bonhoeffer treats revelation as the act and being of the historical person of Jesus Christ. On the basis of this person-concept of revelation, Bonhoeffer rejects Barth's dialectical thought, designed to respect the distinction between God and world, for a hermeneutical way of thinking that begins with the reconciliation of God and world in the person of Christ. Here Bonhoeffer mines a Lutheran understanding of the incarnation as God's unreserved entry into history, and the person of Christ as the resulting historical reconciliation of opposites. This also distinguishes Bonhoeffer's Lutheranism from that of Karl Holl, one of Bonhoeffer's teachers in Berlin, whose location of justification in the conscience renders the presence of Christ superfluous. Against this, Bonhoeffer emphasizes the present person of Christ as the precondition of justification. Through these critical conversations, Bonhoeffer develops the features of his person-theology--a person-concept of revelation and a hermeneutical way of thinking--which remain constant despite the sometimes radical changes in his thought.

The literature on Kierkegaard is often content to paraphrase. By contrast, Michael Theunissen articulates one of Kierkegaard's central ideas, his theory of despair, in a detailed and comprehensible manner and confronts it with alternatives. Understanding what Kierkegaard wrote on despair is vital not only because it illuminates his thought as a whole, but because his account of despair in The Sickness unto Death is the cornerstone of existentialism. Theunissen's book, published in German in 1993, is widely regarded as the best treatment of the subject in any language. Kierkegaard's Concept of Despair is also one of the few works on Kierkegaard that bridge the gap between the Continental and analytic traditions in philosophy. Theunissen argues that for Kierkegaard, the fundamental characteristic of despair is the desire of the self "not to be what it is." He sorts through the apparently chaotic text of The Sickness unto Death to explain what Kierkegaard meant by the "self," how and why individuals want to flee their selves, and how he believed they could reconnect with their selves. According to Theunissen, Kierkegaard thought that individuals in despair seek to deny their authentic selves to flee particular aspects of their character, their past, or the world, or in order to deny their "mission." In addition to articulating and evaluating Kierkegaard's concept of despair, Theunissen relates Kierkegaard's ideas to those of Heidegger, Sartre, and other twentieth-century philosophers.

In this ground-breaking book, Colleen Hammond challenges today's fashions and provides you the information you need to protect yourself and your loved ones from the onslaught of tasteless, immodest clothing. Colleen Hammond shares real-life examples of how women can accentuate the grace and beauty of their femininity, and she shows that ?modest? definitely does not mean ?frumpy?!! DRESSING WITH DIGNITY covers it all . . . ? The history and forces behind the changes in fashion. ? How to talk to teenagers about the privilege of femininity so they will want to dress with dignity. ? How to awaken chivalry in men and be treated with respect. ? How to regain and teach the lost charm of interior and exterior femininity! ? How to dress in an attractive, dignified, classy manner! ? Specific documents about manners of dress from the Magisterium, the Popes and the Saints. ? Comprehensive guidelines for choosing tasteful attire. ? Includes many resources on where to find beautiful, modest clothing

Introducing Christian Ethics 2e, now thoroughly revised and updated, offers an unparalleled introduction to the study of Christian Ethics, mapping and exploring all the major ethical approaches, and offering thoughtful insights into the complex moral challenges facing people today. * This highly successful text has been thoughtfully updated, based on considerable feedback, to include increased material on Catholic perspectives, further case studies and the augmented use of introductions and summaries * Uniquely redefines the field of Christian ethics along three strands: universal (ethics for anyone), subversive (ethics for the excluded), and ecclesial (ethics for the church) * Encompasses Christian ethics in its entirety, offering students a substantial overview by re-mapping the field and exploring the differences in various ethical approaches * Provides a successful balance between description, analysis, and critique * Structured so that it can be used alongside a companion volume, Christian Ethics: An Introductory Reader, which further illustrates and amplifies the diversity of material and arguments explored here

By its very nature, the ideals of religion entail sin and failure. Judaism has its own language and framework for sin that expresses themselves both legally and philosophically. Both legal questions - circumstances where sin is permissible or mandated, the role of intention and action - as well as philosophical questions - why sin occurs and how does Judaism react to religious crisis - are considered within this volume. This book will present the concepts of sin and failure in Jewish thought, weaving together biblical and rabbinic studies to reveal a holistic portrait of the notion of sin and failure within Jewish thought.

Soren Kierkegaard's work is teeming with images of earthquakes, floods, storms, volcanic eruptions, wildfires, burned down cities, and apocalyptic events that 'let the heavens fall and the stars change their places in the overturning of everything'. These disaster images are not just rhetorical packaging of the philosophical and theological content of his works. Rather, disasters play an important but largely understudied role in Kierkegaard's analysis of human existence. Kierkegaard and Climate Catastrophe focuses on prophetic noir in Kierkegaard's work: the sombre mood that is evoked when the shadow of future disaster falls upon the present. Isak Winkel Holm's core contention is that the prophetic noir in Kierkegaard, modelled after the prophetic books of the Hebrew Bible, contributes to making his works urgently relevant today. From the vantage point of the contemporary world threatened by rapidly evolving climate catastrophes, Kierkegaard's analysis of human existence emerges in a more sombre light, dimmed by the future disaster: to exist, in the emphatic sense Kierkegaard gave to that word, is to live a meaningful human life even if things are darkened by the coming calamity. Thus, a thorough analysis of the prophetic noir in Kierkegaard offers an existential perspective on living in a world threatened by environmental devastation.

Research Articles:* Resurrection and Reality in the Theology of Dietrich Bonhoeffer, Christopher RJ Holmes* Bridging the Gap: Dietrich Bonhoeffer's Early Theology and its Influence on Discipleship, Joseph McGarry* Binding Sovereignties: Dietrich Bonhoeffer and the Virtues, Dallas Gingles* Hermann Sasse and Dietrich Bonhoeffer: Churchmen on the Brink, Maurice Schild*'Lord of the (Warming) World': Bonhoeffer's Eco-theological Ethic and the Gandhi Factor, Dianne Rayson & Terence Lovat* Other Article:* The Bonhoeffer Society as Mentor, Keith Clements

Economists and theologians usually inhabit different intellectual worlds. Economists investigate the workings of markets and tend to set ethical questions aside. Theologians, anxious to take up concerns raised by market outcomes, often dismiss economics and lose insights into the influence of market incentives on individual behavior. Mary L. Hirschfeld, who was a professor of economics for fifteen years before training as a theologian, seeks to bridge these two fields in this innovative work about economics and the thought of St. Thomas Aquinas. According to Hirschfeld, an economics rooted in Thomistic thought integrates many of the insights of economists with a larger view of the good life, and gives us critical purchase on the ethical shortcomings of modern capitalism. In a Thomistic approach, she writes, ethics and economics cannot be reconciled if we begin with narrow questions about fair wages or the acceptability of usury. Rather, we must begin with an understanding of how economic life serves human happiness. The key point is that material wealth is an instrumental good, valuable only to the extent that it allows people to flourish. Hirschfeld uses that insight to develop an account of a genuinely humane economy in which pragmatic and material concerns matter but the pursuit of wealth for its own sake is not the ultimate goal. The Thomistic economics that Hirschfeld outlines is thus capable of dealing with our culture as it is, while still offering direction about how we might make the economy better serve the human good.

With the ending of the strategic certainties of the Cold War, the need for moral clarity over when, where and how to start, conduct and conclude war has never been greater. There has been a recent revival of interest in the just war tradition. But can a medieval theory help us answer twenty-first century security concerns? David Fisher explores how just war thinking can and should be developed to provide such guidance. His in-depth study examines philosophical challenges to just war thinking, including those posed by moral scepticism and relativism. It explores the nature and grounds of moral reasoning; the relation between public and private morality; and how just war teaching needs to be refashioned to provide practical guidance not just to politicians and generals but to ordinary service people. The complexity and difficulty of moral decision-making requires a new ethical approach - here characterised as virtuous consequentialism - that recognises the importance of both the internal quality and external effects of agency; and of the moral principles and virtues needed to enact them. Having reinforced the key tenets of just war thinking, Fisher uses these to address contemporary security issues, including the changing nature of war, military pre-emption and torture, the morality of the Iraq war, and humanitarian intervention. He concludes that the just war tradition provides not only a robust but an indispensable guide to resolve the security challenges of the twenty-first century.

Bloggers confessing that they waste food, non-governmental organizations naming corporations selling unsustainably harvested seafood, and veterans apologizing to Native Americans at the Standing Rock Sioux Reservation for environmental and social devastation caused by the United States government all signal the existence of action-oriented guilt and identity-oriented shame about participation in environmental degradation. Environmental Guilt and Shame demonstrates that these moral emotions are common among environmentally friendly segments of the United States but have received little attention from environmental ethicists though they can catalyze or hinder environmental action. Concern about environmental guilt and shame among "everyday environmentalists" reveals the practical, emotional, ethical, and existential issues raised by environmental guilt and shame and ethical insights about guilt, shame, responsibility, agency, and identity. A typology of guilt and shame enables the development and evaluation of these ethical insights. Environmental Guilt and Shame makes three major claims: first, individuals and collectives, including the diffuse collectives that cause climate change, can have identity, agency, and responsibility and thus guilt and shame. Second, some agents, including collectives, should feel guilt and/or shame for environmental degradation if they hold environmental values and think that their actions shape and reveal their identity. Third, a number of conditions are required to conceptually, existentially, and practically deal with guilt and shame's effects on agents. These conditions can be developed and maintained through rituals. Existing rituals need more development to fully deal with individual and collective guilt and shame as well as the anthropogenic environmental degradation that may spark them.

Does theological ethics articulate moral norms with the assistance of moral philosophy? Or does it leave that task to moral philosophy alone while it describes a distinctively Christian way of acting or form of life? These questions lie at the very heart of theological ethics as a discipline. Karl Barth's theological ethics makes a strong case for the first alternative. Karl Barth's Moral Thought follows Barth's efforts to present God's grace as a moral norm in his treatments of divine commands, moral reasoning, responsibility, and agency. It shows how Barth's conviction that grace is the norm of human action generates problems for his ethics at nearly every turn, as it involves a moral good that confronts human beings from outside rather than perfecting them as the kind of creature they are. Yet it defends Barth's insistence on the right of theology to articulate moral norms, and it shows how Barth may lead theological ethics to exercise that right in a more compelling way than he did.

Recent political events around the world have raised the spectre of an impending collapse of democratic institutions. Contemporary concerns about the decline of liberal democracy are reminicent to the tumult of the 1930s and 1940s in Europe. Karl Barth and Dietrich Bonhoeffer lived in Germany during the rise of National Socialism, and each reflected on what the rise of totalitarianism meant for the aspirations of modern politics. Engaging the realities of totalitarian terror, they avoided despairing rejections of modern society. Beginning with Barth in the wake of the First World War, following Bonhoeffer through the 1930s and 1940s in Nazi Germany, and concluding with Barth's post-war reflections in the 1950s, this study explores how these figures reflected on modern society during this turbulent time and how their work is relevant to the current crisis of modern democracy.