It seems intuitive to the believer that God intended through instruction in the Law to define morality, intended to lead humankind to “the right and the good.” Further, God's love for humankind, exemplified by the incarnation, atonement and teachings of Jesus, and empowered by the Holy Spirit, should lead to a better world. Indeed, the Christian worldview is a coherent and valid way to look at bioethical issues in public policy and at the bedside. Yet, as this paper explores, in (...) a pluralistic society such as the United States, it is neither possible nor desirable for Christians to try to force their views on others. Still, it is obligatory for Christians to stand up and articulate their views in the public square. We should try to persuade others using either prudential or moral arguments. While we must be willing to live with “the will of the people,” at the same time, we must not be intimidated into accepting the position that our voice is not valid because it has a religious basis. (shrink)

Though the revised edition of A Theory of Justice, published in 1999, is the definitive statement of Rawls's view, so much of the extensive literature on Rawls's theory refers to the first edition. This reissue makes the first edition once again available for scholars and serious students of Rawls's work.

These matched essays constitute an extremely valuable contribution on the place of religious ideas in our country’s political life. Robert Audi defends an “exclusivist” position: participants in political life fulfill the responsibilities of liberal citizenship best if they support only measures justified on secular grounds. Nicholas Wolterstorff argues for an “inclusivist” position: citizens and legislators are encouraged to rely on whatever sources, including religious ones, they find convincing.

In this work the distinguished physical chemist and philosopher, Michael Polanyi, demonstrates that the scientist's personal participation in his knowledge, in both its discovery and its validation, is an indispensable part of science itself. Even in the exact sciences, "knowing" is an art, of which the skill of the knower, guided by his personal commitment and his passionate sense of increasing contact with reality, is a logically necessary part. In the biological and social sciences this becomes even more evident. The (...) tendency to make knowledge impersonal in our culture has split fact from value, science from humanity. Polanyi wishes to substitute for the objective, impersonal ideal of scientific detachment an alternative ideal which gives attention to the personal involvement of the knower in all acts of understanding. His book should help to restore science to its rightful place in an integrated culture, as part of the whole person's continuing endeavor to make sense of the totality of his experience. In honor of this work and his The Study of Man Polanyi was presented with the Lecomte de Noüy Award for 1959. (shrink)

This vigorous debate between two distinguished philosophers presents two views on a topic of worldwide importance: the role of religion in politics. Audi argues that citizens in a free democracy should distinguish religious and secular considerations and give them separate though related roles. Wolterstorff argues that religious elements are both appropriate in politics and indispensable to the vitality of a pluralistic democracy. Each philosopher first states his position in detail, then responds to and criticizes the opposing viewpoint.

[This book] develops an account of rationality and justice that is tradition specific.-http://undpress.nd.edu.

Paul Helm looks at how Calvin worked at the interface of theology and philosophy and in particular how he employed medieval ideas to do so. Connections are made between his ideas and contemporary philosophical theology, and there is a careful examination of the appeal that current `Reformed' epistemologists make to Calvin.

Presents a convincing argument as to why religion should be mixed with politics, ascertaining that certain religious beliefs should be made public and ...

Calvin's modest, Augustinian Trinitarianism is explored. His dislike of any subordination of the Son to the Father is emphasized. For Calvin, the Trinitarian dogma maybe seen as providing a set of rules enabling us to think of the divine mystery as Scripture reveals it rather than offering an explanation of it.