In these twenty-nine essays, Episcopalians consider the tradition and the future of their church—its theology, its polity, its missiology. These “new conversations” come from ministers of every order (bishop, priest, deacon, laity) and from practiced hands at many ministries (education, theology, music, chaplaincy, and spiritual direction). Several essayists write urgently that the Episcopal Church must change if it is to survive. Others contend—with equal fervor—that American Anglicanism can work if Episcopalians will reclaim and reaffirm their liturgical, spiritual, and theological heritage. Between these views are other writers who suggest that points of supposed opposition might indeed coexist in the church of the future—taking vibrant, and perhaps paradoxical, new forms.

Using a blog format, A New Kind of Conversation is an experimental book that enters into a conversational theological exploration with five evangelical leaders and academics (Brian McLaren, Bruce Ellis Benson, Ellen Haroutunian, Mabiala Kenzon and Myron Bradley Penner), who are the primary bloggers.Originally posted on anewkindofconversation.com, people all over the world were invited to blog on the following topics:What is "Postmodernity"?What is a Postmodern Evangelical?Theology and (Non)(Post) FoundationalismThe Bible, Theology and PostmodernismEvangelical Faith and (Postmodern) OthersPostmodern ApologeticsPostmodern MinistrySpiritual Formation in a Postmodern Context.This book is a condensed version of that conversation.

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This book explores the work of landscape architects in Australia since the 1960s. It describes how landscape architects are, as contemporary Australians, listening more closely to the language of the landscape and how they are designing new landscapes in

This book introduces concepts in philosophy of mind and neurophilosophy. Inside, three scholars offer approaches to the problems of identity, consciousness, and the mind. In the process, they open new vistas for thought and raise fresh controversies to some of the oldest problems in philosophy. The first chapter focuses on the identity problem. The author employs an explanatory model he christened sense-phenomenalism to defend the thesis that personal identity is something or a phenomenon that pertains to the observable/perceptible aspect of the human person. The next chapter explores the problem of consciousness. It deploys the new concept equiphenomenalism as a model to show that mental properties are not by-products but necessary products of consciousness. Herein, the notion of qualia is a fundamental and necessary product that must be experienced simultaneously with neural activities for consciousness to be possible. The last chapter addresses the mind/body problem. It adopts the new concept proto-phenomenalism as an alternative explanatory model. This model eliminates the idea of a mind. As such, it approaches the mind-body problem from a materialistic point of view with many implications such as, the meaning(lessness) of our existence, the possibility of thought engineering as well as religious implications.

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This book is the first corpus-based description of epistemic stance in conversational American English. It argues for epistemic stance as a pragmatic rather than semantic notion: showing commitment to the status of information is an emergent interactive activity, rooted in the interaction between conversational co-participants. The first major part of the book establishes the highly regular and routinized nature of such stance marking in the data. The second part offers a micro-analysis of I think, the prototypical stance marker, in its sequential and activity contexts. Adopting the methodology of conversation analysis and paying serious attention to the manifold prosodic cues attendant in the speakers’ utterances, the study offers novel situated interpretations of I think. The author also argues for intonation units as a unit of social interaction and makes observations about the grammaticization patterns of the most frequent epistemic markers, notably the status of I think as a discourse marker.