[Review of] Paula Gunn Allen. The Woman Who Owned the Shadows

Paula Gunn Allen\u27s novel, The Woman Who Owned the Shadows, is important -- one of few written by an American Indian woman focusing on an Indian woman\u27s life. (Other examples are Sophia Alice Callahan\u27s Wynemia: A Child of the Forest, 1891, and Mourning Dove\u27s Cogewea, the Half Blood, 1927). Allen writes out of her Laguna Pueblo heritage (she says she is Laguna Pueblo/Sioux/Lebanese-American), and gives the reader a view of a contemporary Indian woman\u27s life through her character, Ephanie

Teaching Our Education Students to Teach Christianly

What does it mean to teach Christianly? We may not always agree on what it means. There can be no doubt, however, that the calling of teacher education departments in Christian post-secondary institutions is to prepare students to teach Christianly, whether in public or Christian schools. But how do we do this? I shall address this question by considering four themes: current conceptions of what it means to teach Christianly, an alternative model, the context of teaching Christianly, and some implications for our teacher education programs

Human Identity, Immanent Causal Relations, and the Principle of Non-Repeatability: Thomas Aquinas on the Bodily Resurrection

Can the persistence of a human being's soul at death and prior to the bodily resurrection be sufficient to guarantee that the resurrected human being is numerically identical to the human being who died? According to Thomas Aquinas, it can. Yet, given that Aquinas holds that the human being is identical to the composite of soul and body and ceases to exist at death, it's difficult to see how he can maintain this view. In this paper, I address Aquinas's response to this objection . After making a crucial clarification concerning the nature of the non-repeatability principle on which the objection relies, I argue that the contemporary notion of immanent causal relations provides us with a way of understanding Aquinas's defence that renders it both highly interesting and philosophically plausibl

Eat Y’Self Fitter: Orthorexia, Health, and Gender

Orthorexia is a condition in which the subject becomes obsessed with identifying and maintaining the ideal diet, rigidly avoiding foods perceived as unhealthy or harmful. In this paper, I examine widespread cultural factors that provide particularly fertile ground for the development of orthorexia, drawing out social and historical connections between religion and orthorexia (which literally means “righteous eating”), and also addressing how ambiguities in the concept of “health” make it particularly prone to take on quasi-religious significance. I argue that what makes this sort of disordered eating destructive to both men and women is ultimately a common urge to transcend rather than to embrace the realities of embodiment. In sum, I believe that orthorexia is best understood as a manifestation of age-old anxieties about human nitude and mortality—anxieties which current dominant sociocultural forces prime us to experi- ence and express in unhealthy attitudes toward healthy eating

Not Properly a Person: The Rational Soul and ‘Thomistic Substance Dualism’

Like Aristotle, Thomas Aquinas holds that the rational soul is the substantial form of the human body. In so doing, he takes himself to be rejecting a Platonic version of substance dualism; his criticisms, however, apply equally to a traditional understanding of Cartesian dualism. Aquinas’s own peculiar brand of dualism is receiving increased attention from contemporary philosophers—especially those attracted to positions that fall between Cartesian substance dualism and reductive materialism. What Aquinas’s own view amounts to, however, is subject to debate. Philosophers have claimed that ‘Thomistic substance dualism’ centers around two beliefs: the rational soul is an immaterial substance, and this immaterial substance is the human person. In this paper, I argue that labeling such an account ‘Thomistic’ proves dangerously misleading—not only does Aquinas himself explicitly deny both of these claims, but he denies them for philosophically significant reasons. Furthermore, I argue that Aquinas’s own position provides an account of human nature both more coherent and philosophically attractive

Self-Knowledge, Abnegation, and Ful llment in Medieval Mysticism

Self-knowledge is a persistent—and paradoxical—theme in medieval mysticism, which portrays our ultimate goal as union with the divine. Union with God is often taken to involve a cognitive and/or volitional merging that requires the loss of a sense of self as distinct from the divine. Yet affective mysticism—which emphasizes the passion of the incarnate Christ and portrays physical and emotional mystical experiences as inherently valuable—was in fact the dominant tradition in the later Middle Ages. An examination of both the affective and apophatic traditions demonstrates that, in addition to constituting a necessary stage on the path toward union with the divine, self-knowledge in medieval mysticism was seen not just as something to be transcended, but (particularly in the works of female mystics) as a means of overcoming alienation from embodied existence

Review of: Science Advice to the President (William T. Golden, ed. AAAS Press 2d Ed. 1993).

Review of: Science Advice to the President (William T. Golden, ed. AAAS Press 2d Ed. 1993). Acknowledgments, index of names, introductions, notes, tables. ISBN 0-87168-509-4 [340 pp. $29.95 paper. American Association for the Advancement of Science, 1333 H St. NW, Washington DC 20701.

Entropy production in an energy balance Daisyworld model

Daisyworld is a simple mathematical model of a planetary system that exhibits self-regulation due to the nature of feedback between life and its environment. A two-box Daisyworld is developed that shares a number of features with energy balance climate models. Such climate models have been used to explore the hypothesis that non-equilibrium, dissipative systems such as planetary atmospheres are in a state of maximum entropy production with respect to the latitudinal flux of heat. When values for heat diffusion in the two-box Daisyworld are selected in order to maximize this rate of entropy production, the viability range of the daisies is maximized. Consequently planetary temperature is regulated over the widest possible range of solar forcing

“Many Know Much but Do Not Know Themselves”: Self-Knowledge, Humility, and Perfection in the Medieval Affective Contemplative Tradition

Today, philosophers interested in self-knowledge usually look to the scholastic tradition, where the topic is addressed in a systematic and familiar way. Contemporary conceptions of what medieval figures thought about self-knowledge thus skew toward the epistemological. In so doing, however, they often fail to capture the crucial ethical and theological importance that self-knowledge possesses throughout the Middle Ages. Human beings are not transparent to themselves: in particular, knowing oneself in the way needed for moral progress requires hard and rigorous work. Yet, medieval contemplatives insist, without this work we will never attain our final end. In this paper, I trace the connection drawn in this tradition between self-knowledge, humility, and self-fulfillment, arguing in section 1 that the humility that results from introspection needs to be understood in the context of contemplative expectations for eventual perfection. Self-knowledge is key for developing the relationship with God that leads to mystical union, but (as I show in section 2) in the affective tradition of the 13th-14th centuries, which emphasizes the role of emotion and the body, such union with God tends to restore rather than annihilate us. In fact, I argue in section 3, the outcome of such union even in this life is often knowledge that benefits not only the individual who experiences it but also their broader community