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Justice and Faith: Mobilizing Christian Reformed Church Congregations for Justice. A Research Report
No full textStudy Partners: Christian Reformed Church in North America (Burlington, ON) ; Centre for Philosophy, Religion and Social Ethics. Institute for Christian Studies (Toronto, ON) ; Centre for Community Based Research (Kitchener, ON)Mobilizing CRC congregations to embrace justice as a core aspect of God’s mission in the world is an important part of the CRC denomination in Canada. This research project builds on and seeks to strengthen this justice tradition within the CRC.Justice and Faith ProjectCentre for Philosophy, Religion and Social Ethics ; Christian Reformed Church in North America ; Centre for Community Based Researc
Ow(n)ing Existence: Human Meaning, Identity and Responsibility in Heidegger's Being and Time
No full textThis thesis pays attention to the nature of human being that comes to light in Martin Heidegger's Being and Time. In particular, it attempts to show that his notion of authenticity allows for a distinctive and fruitful conception of ethical responsibility, albeit one that challenges us to rethink ethics and responsibility anew. I claim that if authenticity is ‘owning’ one's existence in a way that is properly fitted to Dasein's ontological way of being (as nonself-identical, ecstatic temporality), this ownership of self will necessarily be the stance of recognizing and responding to that which always already includes a network of relations involving world and others. On such an understanding, genuine existential care for oneself is also care for others in the most originary way possible. Such an ontological picture has been criticized by some commentators as being too formal, insufficiently historical, and lacking genuine mediation – in short, for being ineffectual as a normative force in real-life situations. The main contribution of this thesis is to argue against such an interpretation by showing that Heideggerian authenticity is a properly dialectical concept, capacious enough to account for the legitimate concerns raised by such criticisms, while also being productive for new articulations of what is really normative about human relations.Introduction -- Pt.I. Owning existence: authenticity -- Human meaning: the what of existence -- Human identity: the who of existence -- Pt.II. Owning one's existence: authentic responsibility -- Human responsibility -- Conclusion: Authentic responsibilit
"The Heart Has Reasons That Reason Cannot Know": Thinking, Feeling, and Willing in Learning
No full textPermission from the editor to release this work as a preprint or postprint is pending. Please contact the ICS library if you would like to request this work
Critical Transformations: Macrostructures, Religion, and Critique
No full textThe version of this essay in ICS’s Institutional Repository is the one accepted for publication. The final definitive version, which includes an abstract and keywords as well as a diagram of societal macrostructures, has been published in the journal Critical Research on Religion 1.3 (2013): 243-269 by SAGE Publications Ltd., All rights reserved. © Lambert Zuidervaart. The published version has the DOI 10.1177/2050303213506475 and can be found at the SAGE Journals Online site: http://online.sagepub.comCan critical research on religion offer both an ideology critique and a critical retrieval of religious import? This essay suggests that it can, offering a programmatic sketch for a full-fledged critique of religion—a critique both aimed at religion and inspired by religion in a self-critical fashion. The sketch weds elements of a robustly normative critique of Western society with insights derived from the Frankfurt School. First the essay maps three societal macrostructures that organize much of contemporary social life—civil society, proprietary economy, and administrative state. Then it discusses solidarity, resourcefulness, and justice as societal principles that can sustain a critique of societal macrostructures. Next it identifies normative deficiencies within and between these macrostructures. On the basis of this architectonic critique, the essay then provides an account of religion in its critical and utopian roles. It concludes by envisioning a normative and emancipatory transformation of society as a whole