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Truth Claims (truth + claim)
Selected AbstractsListening to God: Using Meta,Terminology to Describe Revelation in a Comparative Theistic Context1DIALOG, Issue 2 2009A. J. Watson Abstract:, Starting from the assertion that comparative theology is inherently dialogical in nature, this paper examines the use of non-confessional meta-terminology and its application in interfaith dialogue. In so doing, it examines potential meta-terms for describing revelation as related in the Bhagavad-Gita, the Qur'an, and the Gospel of John, and concludes that non-confessional terms aid in the dismissal of normative viewpoints, leading to greater appreciation of commonality and meaning in the truth claims of other faiths and dialogue partners. [source] Problematizing religious truth: Implications for public educationEDUCATIONAL THEORY, Issue 4 2004Suzanne Rosenblith The question motivating this paper is whether or not there can be standards governing the evaluation of truth claims in religion. In other areas of study , such as physics, math, history, and even value-laden realms like morality , there is some widespread agreement as to what constitutes good thinking. If such a standard existed in religion, then our approach to teaching religion would need to change. This paper, however, is a prelude to examining such a question. In it, we briefly explore whether or not religion should even be included in public education. After concluding that it should be, we then look at whether we should pursue questions of truth in discussing religion or whether truth should be bracketed. If matters of truth are bracketed, what is lost? If questions of truth are pursued in our public school classrooms, what standards of evaluation should be applied to them? [source] 3. HISTORIOGRAPHY WITHOUT GOD: A REPLY TO GREGORY,HISTORY AND THEORY, Issue 4 2008TOR EGIL FØRLAND ABSTRACT This reply aims both to respond to Gregory and to move forward the debate about God's place in historiography. The first section is devoted to the nature of science and God. Whereas Gregory thinks science is based on metaphysical naturalism with a methodological corollary of critical-realist empiricism, I see critical, empiricist methodology as basic, and naturalism as a consequence. Gregory's exposition of his apophatic theology, in which univocity is eschewed, illustrates the fissure between religious and scientific worldviews,no matter which basic scientific theory one subscribes to. The second section is allotted to miracles. As I do, Gregory thinks no miracle occurred on Fox Lakes in 1652, but he restricts himself to understanding the actors and explaining change over time, and refuses to explain past or contemporary actions and events. Marc Bloch, in his book The Royal Touch: Sacred Monarchy and Scrofula in England and France, is willing to go much further than Gregory. Using his superior medical knowledge to substitute his own explanation of the phenomenon for that of the actors, Bloch dismisses the actors' beliefs that they or others had been miraculously cured, and explains that they believed they saw miraculous healing because they were expecting to see it. In the third section, on historical explanation, I rephrase the question whether historians can accommodate both believers in God and naturalist scientists, asking whether God, acting miraculously or not, can be part of the ideal explanatory text. I reply in the negative, and explicate how the concept of a plural subject suggests how scientists can also be believers. This approach may be compatible with two options presented by Peter Lipton for resolving the tension between religion and science. The first is to see the truth claims of religious texts as untranslatable into scientific language (and vice versa); the other is to immerse oneself in religious texts by accepting them as a guide but not believing in their truth claims when these contradict science. [source] Singing Our World into Existence: International Relations Theory and September 11INTERNATIONAL STUDIES QUARTERLY, Issue 3 2004February 2, Portland, Presidential Address to the International Studies Association This paper focuses on the relationship between International Relations theory and ethics. It poses the question of the complicity of the discipline in the events of September 11, 2001. The paper begins with a discussion of Weber's notion of science as a vocation, and links this to the commitment in the discipline to a value-free conception of social science, one that sharply separates facts from values. The paper then examines the role of ten core assumptions in International Relations theory in helping to construct a discipline that has a culturally and historically very specific notion of violence, one resting on distinctions between economics and politics, between the outside and the inside of states, and between the public and the private realms. Using the United Nations Human Development report, the paper summarizes a number of forms of violence in world politics, and questions why the discipline of International Relations only focuses on a small subset of these. The paper then refers to the art of Magritte, and specifically Velazquez's painting Las Meninas, to argue for a notion of representation relevant to the social world that stresses negotiation, perspective, and understanding rather than notions of an underlying Archimedean foundation to truth claims. In concluding, the paper asserts that the discipline helped to sing into existence the world of September 11 by reflecting the interests of the dominant in what were presented as being neutral, and universal theories. [source] The Domestication of Critique: Problems of Justifying the Critical in the Context of Educationally Relevant Thought and ActionJOURNAL OF PHILOSOPHY OF EDUCATION, Issue 3 2004Helmut Heid ,Critique' means the questioning judgement of human actions, particularly with reference to a criterion of judgement that is inseparable from the judged state of affairs but is dependent on a decision of the person judging. Informative judgements of a state of affairs contain two relevant components, one concerned with recognition of the objects of judgment, the other concerned with their evaluation. This evaluation is not directly extractable from that state of affairs, but the quality of the evaluation does depend in part upon the quality of its explanation. Thus, when the content-description is flawed, the evaluation is affected by the flawed description. The phrase ,the domestication of critique' refers to the successful attempts that have been made to cause critics to neglect the truth claims of the judgement in favour of normative dominant interests. Domesticated critique is not concerned with the testing but rather with the justification or interpretation of a state of affairs. Domesticated critique does not depend on the quality of the argument but rather on whether the critique succeeds in legitimating dominant interests and immunising them against undomesticated critique. The educational relevance of the domestication of critique lies in the fact that a critical education which is domesticated will alleviate the need for overt repression on the part of dominant interests in favour of a particular view of the world and replace it with the semblance of a critical attitude that in fact reinforces the existing order through apparently rational means. Education based on domesticated critique can have no radical implications. [source] The Logics of Supranational Human Rights Litigation, Official Acknowledgment, and Human Rights Reform: The Southeast Turkey Cases before the European Court of Human Rights, 1996,2006LAW & SOCIAL INQUIRY, Issue 2 2010ak Çal This article examines the domestic impact of supranational human rights litigation on acknowledgment of state violence in the context of macroprocesses of global governance. The article's argument is that the impact of supranational human rights litigation on the process of acknowledgment must be seen through counternarratives on state violence. The article undertakes a detailed textual analysis of the truth claims and denial strategies that emerged from the European Court of Human Rights proceedings on state violence during Turkey's struggle against the armed group the Kurdistan Workers Party (PKK). It assesses these in the context of the human rights reforms that were created following pressure from European-level governance processes. The article argues that attention must be paid to agency in acknowledgment and truth-telling processes, and points to the limits of technical-bureaucratic forms of human rights reform interventions in the context of state violence. [source] Religion, spirituality, and genetics: Mapping the terrain for research purposes,AMERICAN JOURNAL OF MEDICAL GENETICS, Issue 1 2009Larry R. Churchill Abstract Genetic diseases often raise issues of profound importance for human self-understanding, such as one's identity, the family or community to which one belongs, and one's future or destiny. These deeper questions have commonly been seen as the purview of religion and spirituality. This essay explores how religion and spirituality are understood in the current US context and defined in the scholarly literature over the past 100 years. It is argued that a pragmatic, functional approach to religion and spirituality is important to understanding how patients respond to genetic diagnoses and participate in genetic therapies. A pragmatic, functional approach requires broadening the inquiry to include anything that provides a framework of transcendent meaning for the fundamental existential questions of human life. This approach also entails suspending questions about the truth claims of any particular religious/spiritual belief or practice. Three implications of adopting this broad working definition will be presented. © 2009 Wiley-Liss, Inc. [source] Front and Back Covers, Volume 26, Number 2.ANTHROPOLOGY TODAY, Issue 2 2010April 2010 Front cover caption, volume 26 issue 2 A positive, albeit anthropomorphized, view of badgers appears in this illustration for the original edition of the children's classic Wind in the willows. Badgers are shortly to be culled in north Pembrokeshire as part of a Welsh Assembly Government campaign against bovine TB. Pat Caplan's article in this issue discusses the arguments around the cull and the reasons behind the varying positions held by local people on this issue. Back cover caption Witchcraft and Child Sacrifice Above: a poster (supported by NGOs including Save the Children Uganda) against ,child sacrifice' in Uganda, a current topic of concern both to Ugandans and to anthropologists who have criticized media representations of this issue. Below: a Save the Children poster publicizing the main principles of the United Nations Convention on the Rights of the Child, signed by 191 countries. These rights include, among others, the rights to: be protected from being hurt or badly treated in any way; not be kidnapped or sold; be protected from being taken advantage of or exploited in any way; not be punished in a cruel or hurtful way. The article by Pat Caplan in this issue discusses a number of recent BBC broadcasts focused on allegations of witchcraft and child sacrifice, and asks what anthropologists have to offer in terms of understanding such topics. Caplan notes that they can not only contribute their knowledge of the occult in many societies, but also contextualize this realm in terms of historical processes and more material concerns. In addition, anthropologists can suggest links between apparently disparate issues and thereby go beyond surface manifestations. While anthropologists have no monopoly on truth claims, they can sometimes offer alternative explanations and show that things are not always the way they first seem. In order to play an effective role as public intellectuals in this regard, anthropologists need to be willing to grapple pro-actively with such matters of public concern, not least by engaging constructively with the media. [source] | |||||||||||||