Care ethics first emerged as an attempt to decenter ethics; feminist scholars like Carol Gilligan argued that women’s moral experiences were not reflected in the dominant, masculinist approaches to ethics, which were centered on a rational, disembodied, atomistic moral subject. Care ethics challenged this model by positing ethics as relational, contextualized, embodied, and realized through practices rather than principles. Over the past decades, many care ethics scholars have sought to further this project by considering care politically and epistemologically, in relation to various intersecting hierarchies of power and knowledge. This book advances this project by discussing the ways care ethics contributes to the decentering of dominant epistemologies and to the challenging of privilege and by considering how to decenter care ethics itself via an encounter with non-Western philosophical traditions and alternative epistemologies. Written by scholars from different countries, disciplines, and intellectual traditions, the volume offers original care ethics contributions on epistemic injustice, privileged irresponsibility, ecofeminism, settler colonialism, social movements such as BLM, and various racialized and gendered inequities tied to care work.

Any Christian who lives in such a broken world may ask God what their role would be as the person who is reconciled with God, and about the implications of the vertical dimension of reconciliation. Many would agree that the vertical and horizontal dimensions of reconciliation should not be separated. It is, however, still necessary to examine further. For instance, what does the inseparableness of the two dimensions actually mean—in theory and practice? How does the vertical dimension of reconciliation become the source and foundation of the horizontal dimension? How should the church maintain its theology of reconciliation, which includes both dimensions? All these questions point to an underlying question: what is the relationship between the vertical and horizontal dimensions of reconciliation? This book explores this question, interacting with the four thinkers and practitioners of reconciliation, Karl Barth, Miroslav Volf, Son Yang-Won, and Desmond Tutu, and assessing the theology of a leading theologian in the discourse of mission as reconciliation, Robert Schreiter. Based on the discussions, it presents a proposal for a more wholesome and robust understanding of reconciliation for the discourse in mission studies, which can be applied to any broken context, including the Korean peninsula.

Fifteen years ago, Jeffrey Jensen Arnett proposed emerging adulthood as a new life stage at ages 18-29, one distinct from both the adolescence that precedes it and the young adulthood that eventually follows. Rather than marrying and becoming parents in their early 20s, most people in developed countries now postpone these transitions until at least their late 20s, spending these years in self-focused explorations as they try out different possibilities in their education, careers, and relationships. Since Arnett proposed his theory of emerging adulthood in 2000, it has turned into a full-fledged academic field, and the ideas have been applied in practical areas as well, such as mental health and education. The Oxford Handbook of Emerging Adulthood brings together for the first time the wealth of theory and research that has developed in this new and burgeoning field. It includes chapters by many prominent scholars on a wide range of topics, such as brain development, relations with friends, relations with parents, expectations for marriage, sexual relationships, media use, substance use and abuse, and resilience. The chapters both summarize the existing research and point the way to new prospects for research in the years to come.

In this profound work, Vittorio Guidano expands upon his earlier seminal contributions on the application of cognitive and developmental principles to individuals struggling with various forms of psychopathology. Here, he fully develops the idea that individuals' experience, both positive and negative, are powerfully influenced by their personal ``psychological organizations.'Focusing primarily on the eating disorders, the phobias (with agoraphobia as the prototype) obsessive-compulsive patterns, and depression, Guidano illustrates how early developmental experiences and ongoing psychological processes may collude to perpetuate dysfunctional patterns and personal distress. The central and perhaps most exciting thesis in this new expression of Guidano's thinking is that the ``deep structure' or ``core organizing processes`` that constrain human psychological experience may be at the heart of successful intervention as well as the classical problems of resistance, relapse, and refractory behaviors. Guidano's contention is at once simple and powerful: those psychological processes involved in the development and maintenance of personal identity, or ``self' that should be the primary foci of research and intervention in psychological disorders. The meaning of Guidano's perspective for clinical practice is perhaps best expressed in the author's own words: ``Knowing the basic elements of the personal cognitive organization that underlie the pattern of disturbed behavior and emotions, the therapist can behave, from the beginning, in such a way as to build a relationship as effective as possible for that particular client. In other words, the therapist should be able to establish a relationship that respects the client's personal identity and systemic coherence and that, at the same time, does not confirm the basic pathogenic assumptions. For example, in working with agoraphobics, the therapist has to respect their self-images centered on the need to be in control. He/she can do this by avoiding any direct attack on their controlling attitudes and by leaving them a wide margin of control in the relationship. At the same time the therapist should avoid confirming their assumptions about the somatic origin of their emotional disturbances or about their inborn fragility. In short, the therapist who can anticipate the models of self and reality tacitly entertained by the client is surely better able to help the development of a cooperative and secure therapeutic relationship than the therapist who cannot make such anticipations. This timely and provocative volume offers exciting new ideas about how to conceptualize and facilitate change in the ``self system.' With the rare combination of his Renaissance intellect and integrative practical expertise, Guidano has been able to draw together many disparate themes from object relations theory, ego psychology, attachment theory, constructivist models of human cognition, and lifespan developmental psychology. It is must reading for the practicing professional, the helping apprentice, and anyone interested in glimpsing the cutting edge at the growing interface between cognitive and clinical science.

How different are men and women? When does it matter to us -- or to God? Are male and female the only two options? In Sex Difference in Christian Theology Megan DeFranza explores such questions in light of the Bible, theology, and science. Many Christians, entrenched in culture wars over sexual ethics, are either ignorant of the existence of intersex persons or avoid the inherent challenge they bring to the assumption that everybody is born after the pattern of either Adam or Eve. DeFranza argues, from a conservative theological standpoint, that all people are made in the image of God -- male, female, and intersex -- and that we must listen to and learn from the voices of the intersexed among us.

This study explores the relationship between the individual person (the self), the divine, and other people in the writings of the apostle Paul and the Roman Stoic Epictetus. It does so by examining self-involving actions expressed with reflexive pronouns (myself, yourself, etc.) in various kinds of sentences: for example, “Examine yourself” and “You do not belong to yourself.” After situating the topic within the fields of linguistics and ancient Greek, the study then examines the reflexive constructions in Epictetus’s Discourses, showing that reflexive texts express fundamental aspects of his ethic of rational self-interest in imitation of the indwelling rational deity. Next, the investigation examines the 109 reflexive constructions in Paul, providing an exegesis of each reflexive text and then synthesizing the results. Paul’s reflexive phrases are essential statements of his theology and ethics, expressing an interconnected narrative Christology, narrative apostolic identity, and narrative ethic. Most importantly, the study finds that for Epictetus, concern for others is a rational means to self-realization, whereas for Paul, concern for others is a community ethic grounded in the story of the indwelling Christ and is the antithesis of self-interest.

An indispensable resource for anyone interested in the art and craft of contemporary poetry

Presenting a fundamental re-thinking of Asian theology, this book focuses on theological indigenization in Asia in light of the postcolonial theory of resistance advanced by Homi K. Bhabha, among others. Two types of anti-colonialist resistance within Asian theologies are identified and interrogated. The first is nationalistic in kind, operating from a theological language that is binaristic and oppositional. The second is illustrated by that which was mounted by the three Chinese Christian thinkers whose indigenous theologies are analysed in this book as case studies. This second kind, postcolonial in its character, is characterized by collaboration rather than antagonistic binarism. In spite of much dissimilarity between these two kinds of resistance, the book argues that they are similarly anti-colonialist, and both can be equally valid in resisting colonial forces. Given that the binarism and antagonism imbedded in the Asian theological movement are historically contingent, and that the sole reliance on this resistance has made the movement self-ensnaring, the book suggests that the Asian theological movement widen its choice of colonial-resistant strategies. Drawing attention to the otherwise subtle politics of the Asian theological indigenization discourse, this book addresses the relationship between postcolonialism and Asia contextual theology, and is of interest to students and scholars of Asian Religion and Philosophy.

The present era of economic devastation, legacies of colonization and imperialism, climate change and habitat loss, calls for a new understanding of ethics. These essays on otherness, responsibility and hospitality raise urgent questions. Contributors range from the prominent--including Levinas, Michel Foucault, Jacques Derrida and Giorgio Agamben--to recent theorists such as Judith Butler, Enrique Dussell and Rosi Braidotti. The essays emphasize the always vulnerable status of a radically different Other, even as they question what responsibility to that Other might mean.

Levinas and Lacan, two giants of contemporary theory, represent schools of thought that seem poles apart. In this major new work, Mari Ruti charts the ethical terrain between them. At first glance, Levinansian and Lacanian approaches may seem more or less incompatible, and in many ways they are, particularly in their understanding of the self-other relationship. For both Levinas and Lacan, the subject's relationship to the other is primary in the sense that the subject, literally, does not exist without the other, but they see the challenge of ethics quite differently: while Levinas laments our failure to adequately meet the ethical demand arising from the other, Lacan laments the consequences of our failure to adequately escape the forms this demand frequently takes. Although this book outlines the major differences between Levinas and Judith Butler on the one hand and Lacan, Slavoj Žižek, and Alain Badiou on the other, Ruti proposes that underneath these differences one can discern a shared concern with the thorny relationship between the singularity of experience and the universality of ethics. Between Levinas and Lacan is an important new book for anyone interested in contemporary theory, ethics, psychoanalysis, and feminist and queer theory.