This book offers a much needed overview of the neglected notion of responsibility. Instead of offering vague talk about “individual responsibility” or “corporate responsibility,” Daryl Koehn examines in detail four accounts of responsibility, taking care to specify what responsibility does and does not mean in each account. She argues for a return to the ancient concept of Socratic dialogical responsibility, a concept that avoids many of the problems inherent in the other accounts. After examining the Anglo-American criminal legal system’s treatment of responsibility as intentional agency, she critiques Hans Jonas’s concept of responsibility as ontological care and Hannah Arendt’s notion of communicative responsibility. She provides a careful analysis of the strengths and weaknesses of each approach to responsibility. The final chapter makes the case for Socratic dialogical responsibility. Dialogical responsibility has many strengths in its own right and avoids the major pitfalls of the other notions of responsibility examined in the book. It serves as an eminently practical way to hold ourselves responsible for our actions and speech. In addition, dialogical responsibility alone qualifies as a virtue integral to the good life.

The main thesis of this book is based on the Rastafarian Movement. This book presents information about this movement, in one place, that is largely not know by the many adherents of the faith. Moreover, this book presents a unique view of the Movement; a view embedded in a Grenadian Caribbean experience. This view, however, is not narrowly placed, but is argued within a wider world context, and, thus, explains whether the Rastafarian movement can be a force for good, both within the black community and the world at large. Editor and author Norm R. Allen Jr. said that "This well-researched book expertly demolishes the ridiculous notion among Rastafarians that Emperor Haile Selassie of Ethiopia is God. Moreover, Lewis offers many excellent critiques of theism, the Bible, Rastafarianism, Afrocentric thought and religion in general." This book is informative to everyone.

Interfaith dialogue in a plural world. This volume is based on the belief that both the ecumenical and interfaith movements are looking for new orientations for their future. The forces of globalization, communications revolution, and massive population movements challenge some of the theological assumptions and presuppositions on which they were built. The entry of deep and divisive religious sentiments into the public space and the rise of militant forms of religious expression call on the interfaith movement to move beyond traditional forms of dialogue; the challenge is to enter into a deeper engagement on the purpose and role of religious traditions in society. The impasse facing these movements can only be overcome by new orientations as they look to the future. This volume is not specifically on this problem. However, the collection of essays included in this volume, although first given as lectures or written as articles, traces past developments, identifies the challenges these movements face today, and suggests fresh theological moves to regain the initiatives to bring human communities closer together.

Suddenly, clouds of smoke billowed in front of the two friends, with sparks of fire popping. The stench of ash and sulfur pervaded the stalls, alarming the animals. Mago had to calm them down. Satan emerged from the smoke, preceded by his chortling. "Hello, hello, hello, Satan greeted them with a veneer of glee. "I knew I could find you here, my friend Lugo. It seems you anticipated my visit. The time of tribulation has passed, and the Saints of the Earth live in peace and harmony. And yet, even in this respite from seven millennia of turmoil and havoc, there are those who cavort with their sinful nature. Drunken with their bloated egos, they wander far from the Triune God until they fall of the cliff of rebellion. Too late to turn back, they are too befuddled to realize that they have rejected Paradise in exchange for their own self-centered desires. Matt has fortune and fame as an athlete and a technician. He is contented; with no strong feelings about life and God. He is not aware that he needs a spiritual rejuvenation or that battle lines are being drawn all around him. His family, the Transformed Ones, and the Legate Commander Joshua (sent by King Jesus) tried to lead him to the Triune God, to no avail, it seems. Who else and under what circumstances could move him from the path he is taking? Will Matt realize that his choices may have eternal consequences? Will he turn back to the truth and take his rightful place in the army of God before it is too late? Find out as the human race moves Beyond Apocalypse.

From Apocalypse to Way of Life is a comprehensive and in depth survey of environmental crisis as it has been understood for the last four decades. Buell recounts the growing number of ecological and social problems critical for the environment, and the impact that the growing experience with, and understanding of, them has had on American politics, society and culture.

Written by one of the editors of the new complete works of Henry Vaughan, Keeping the Ancient Way is the first book-length study of the poet by a single author for twenty years. It deals with a number of key topics that are central to the understanding and appreciation of this major seventeenth-century writer. These include his debt to the hermetic philosophy espoused by his twin brother (the alchemist, Thomas Vaughan); his royalist allegiance in the Civil War; his loyalty to the outlawed Church of England during the Interregnum; the unusual degree of intertextuality in his poetry (especially with the Scriptures and the devotional lyrics of George Herbert); and his literary treatment of the natural world (which has been variously interpreted from Christian, proto-Romantic, and ecological perspectives). Each of the chapters is self-contained and places its topic in relation to past and current critical debates, but the book is organized so that the biographical, intellectual, and political focus of Part One informs the discussion of poetic craftsmanship in Part Two. A wealth of historical information and close critical readings provide an accessible introduction to the poet and his period for students and general readers alike. The up-to-date scholarship will also be of interest to specialists in the literature and history of the Civil War and Interregnum.

Apocalypse. To most, the word signifies destruction, death, the end of the world, but the literal definition is "revelation" or "unveiling," the basis from which renowned theologian René Girard builds his own view of Biblical apocalypse. Properly understood, Girard explains, Biblical apocalypse has nothing to do with a wrathful or vengeful God punishing his unworthy children, and everything to do with a foretelling of what future humans are making for themselves now that they have devised the instruments of global self-destruction. In this volume, some of the major thinkers about the interpretation of politics and religion— including Eric Voegelin, Leo Strauss, and Carl Schmitt— are scrutinized by some of today's most qualified scholars, all of whom are thoroughly versed in Girard’s groundbreaking work. Including an important new essay by Girard, this volume enters into a philosophical debate that challenges the bona fides of philosophy itself by examining three supremely important philosopher of the twentieth century. It asks how we might think about politics now that the attacks of 9/11 have shifted our intellectual foundations and what the outbreak of rabid religion might signify for international politics.

Mary Manjikian’s Apocalypse and Post-Politics: The Romance of the End advances the thesis that only those who feel the most safe and whose lives are least precarious can engage in the sort of storytelling which envisions erasing civilization. Apocalypse-themed novels of contemporary America and historic Britain, then, are affirmed as a creative luxury of development. Manjikian examines a number of such novels using the lens of an international relations theorist, identifying faults in the logic of the American exceptionalists who would argue that America is uniquely endowed with resources and a place in the world, both of which make continued growth and expansion simultaneously desirable and inevitable. In contrast, Manjikian shows, apocalyptic narratives explore America as merely one nation among many, whose trajectory is neither unique nor destined for success. Apocalypse and Post-Politics ultimately argues that the apocalyptic narrative provides both a counterpoint and a corrective to the narrative of exceptionalism. Apocalyptic concepts provide a way for contemporary Americans to view the international system from below: from the perspective of those who are powerless rather than those who are powerful. This sort of theorizing is also useful for intelligence analysts who question how it all will end, and whether America’s decline can be predicted or prevented.

Applying current narrative criticism to the study of the Apocalypse, Hongisto underscores the oral nature of the narrative vis-à-vis the roles of the readers/listeners. EXPERIENCING THE APOCALYPSE AT THE LIMITS OF ALTERITY probes the interplay of meaning creation as readers/listeners encounter the narrative. The author shows how readers/listeners alike partake in the narrative design and become constructors of the narrative, given their own life experiences. Thus, the overarching reading context assists in the creation of a narrativity for the text. The form of the Apocalypse along with its imagistic quality convey a message that is not primarily cognitive, but is delivered and grasped by a sense of alterity encompassing the imaginary world of the text and the real world of the readers/listeners.