Beyond Liberalism And Fundamentalism

American Protestant Christianity is often described as a two-party system divided into liberals and conservatives. This book clarifies differences between the intellectual positions of these two groups by advancing the thesis that the philosophy of the modern period is largely responsible for the polarity of Protestant Christian thought. A second thesis is that the modern philosophical positions driving the division between liberals and conservatives have themselves been called into question. It therefore becomes opportune to ask how theology ought to be done in a postmodern era, and to envision a rapprochement between theologians of the left and right. A concluding chapter speculates specifically on the era now dawning and the likelihood that the compulsion to separate the spectrum into two distinct camps will be precluded by the coexistence of a wide range of theological positions from left to right. Nancey C. Murphy is Associate Professor of Christian Philosophy at Fuller Theological Seminary, Pasadena, and the author of Reasoning and Rhetoric in Religion, also published by Trinity Press. Her book Theology in the Age of Scientific Reasoning earned the American Academy of Religion's Award for Excellence.

Grenz and Franke provide a methodological approach for doing theology in the postmodern world. They call for a theological method that moves beyond the Enlightenment way of ordering and understanding information (foundationalism). They propose a theological method that takes seriously the Spirit, tradition and contemporary culture, while stressing trinitarian structure, community and eschatology.

This book is for seriously open-minded people. This is not a book about liberal or conservative positions, Democrat or Republican, left or right. This is a book for thoase who worry about the current situation of our world, see the need for changes, and want to do something about it. The problems that confront out society run deeper than just conservative/liberal discussions; they are complex, just as the solutions are.

How should one understand the nature and possibilities of politicalradicalism today? The political radical is normally thought of assomeone who stands on the left, opposing backward-lookingconservatism. In the present day, however, the left has turneddefensive, while the right has become radical, advocating the freeplay of market forces no matter what obstacles of tradition orcustom stand in their way. What explains such a curious twist of perspective? In answeringthis question Giddens develops a new framework for radicalpolitics, drawing freely on what he calls "philosophicconservatism", but applying this outlook in the service of valuesnormally associated with the Left. The ecological crisis is at thecore of this analysis, but is understood by Giddens in anunconventional way - as a response to a world in which modernityhas run up against its limits as a social and moral order. The endof nature, as an entity existing independently of humanintervention, and the end of tradition, combined with the impact ofglobalization, are the forces which now have to be confronted, madeuse of and coped with. This book provides a powerful interpretation of the rise offundamentalism, of democracy, the persistence of gender divisionsand the question of a normative political theory of violence. Itwill be essential reading for anyone seeking a novel approach tothe political challenges which we face at the turn of thetwenty-first century.

Cécile Laborde argues that religion is more than a statement of belief or a moral code. It refers to comprehensive ways of life, theories of justice, modes of association, and vulnerable collective identities. By disaggregating these dimensions, she addresses questions about whether Western secularism and religion can be applied more universally.

Beginning with her award-winning book Theology in the Age of Scientific Reasoning (1990), Nancey Murphy has used philosophy of science as a way into, and catalyst for, fresh thinking in cosmology, divine action, epistemology, cognitive neuroscience, theological anthropology, philosophy of mind, and Christian virtue ethics. The essays in this book, written by her students and colleagues, creatively honor Murphy by extending a number of her core insights within their respective disciplines. An introduction provides both an account of Murphy's unique location (an Anabaptist teaching at an evangelical graduate institution) and a summary of her contributions to theology as a philosopher of science whose corpus more than any other epitomizes the paradigm shift in philosophy sometimes called "Anglo-American postmodernity." Subsequently, fourteen essays provide unique engagements with Murphy on subjects including divine action, the interaction between science and theology, epistemology, the nature of humanity, and political theology. In its entirety, Practicing to Aim at Truth provides the first in-depth interaction with and extension of Nancey Murphy's unique school of thought, providing a resource both for those wishing to extend her research program as well as those wishing to understand it charitably in order to critique it.

This book provides a generous immanent description of liberalism, but also works against and looks beyond it. It engages liberalism and its variants in IPE at a moment in time when liberalism and liberal internationalism are experiencing something of a crisis of confidence. Though we are deeply critical of liberalism, especially the variant that dominates in IPE, we picture liberalism as variegated and rife with doubt and tensions that potentially open it to traditions of thinking beyond itself. We also show how these tensions and doubts often prompt attempts at closure in the form of defensive maneuvers, like Eurocentric conceptions of development that justify Western dominance and the condemnation of scholarship that exposes relations of domination and subordination as violating the precepts of unit-level positive science. But recognizing these maneuvers as defensive reactions may help us grasp the moments of greater openness within liberalism that connect to traditions that think against and beyond its central tenets.