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Methods for Finding Zeros in Polynomials
Lectures on Stochastic Flows and Applications
Educational Psychology by Edward L. Thorndike
The Last Days of Tolstoy by V. G. Chertkov
Globalization and Responsibility
Lectures on Siegel Modular Forms and Representation by Quadratic Forms
Lectures on Topics In One-Parameter Bifurcation Problems
History of the Incas by Pedro Sarmiento de Gamboa
Linear Algebra: Theorems and Applications
Lectures on Stochastic Differential Equations and Malliavin Calculus
A Short Biographical Dictionary of English Literature
Lectures on Sieve Methods and Prime Number Theory
Dollars and Sense by William Crosbie Hunter
The Theory of the Theatre by Clayton Hamilton
The Mathematics of Investment
Occupiers of Wall Street: Losers or Game Changers
The Solution of the Pyramid Problem
Lectures on Moduli of Curves
Walden by Henry David Thoreau
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On Being Human: A Conversation with Lonergan and Levinas
Posted on 2010-03-15
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More Michele Saracino, "" (Marquette Studies in Theology) In a world of escalating violence, the challenge of getting along with others in our diversifying communities is inescapable. As so much of human suffering stems from fearing difference, overcoming this trepidation begins by learning about our neighbors. Yet, coming to grips with otherness is not purely an academic endeavor, for the effects of globalization, ranging from multinational corporations to inter-religious dialogue, have made the process of engaging difference an everyday occurrence. Integrating insights from the fields of theology, philosophy, psychology, as well as mythology, an embodied anthropological subject emerges based precisely in the unavoidable trace of the Other. Through an analysis of the work of Jesuit theologian Bernard J.F. Lonergan, Saracino argues that even as Christian theology is a valuable resource for explaining subjectivity in terms of openness to the Other in mind, will, and body, it is the conversation with contemporary continental theory, particularly that of Emmanuel Levinas, that reveals the concrete, corporeal possibilities of this openness in everyday life. Blending these two discourses, subjectivity is framed as protean, in which the subject is postured, molded, and shaped by the difference the Other brings to the encounter. The risk-filled journey we call being human is not performed only in intellectual propositions or moral dictates, but in an affective, emotive drama with the Other. In asserting that feelings evoked by the Other are the ground of human existence, the field of theological anthropology is pushed to embrace the changing, protean, embodied, and ultimately sacramental dimensions of being human.
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