Radical Charity

Right now, there is a movement in churches and nonprofits arguing that charity is toxic, that helping hurts, and that the entire nonprofit sector needs to be reformed to truly lift people out of poverty. These charity skeptics are telling Christians that traditional charity deepens dependency, fosters a sense of entitlement, and erodes the work ethic of people who receive it. Charity skepticism is increasingly popular; and it is almost certainly wrong. Radical Charity weaves together research and scholarship on topics as diverse as biblical scholarship, Christian history, economics, and behavioral psychology to tell a different story. In this story, charity is the heart of Christianity and one of the most effective ways that we can help people who are living in poverty. Charity—giving to people experiencing poverty without any expectation of return or reformation—can save the world and help make God’s vision for the church a reality.

This study traces the links between William Blake's ideas and radical Christian cultures in late eighteenth-century England. A detailed and historically-grounded study of a key literary figure, this book should appeal to Blake scholars and historians with an interest in the radical and religious culture of late eighteenth and early nineteenth century England. New research on Blake's links to, and reaction against, the Swedenborg New Church make this study a valuable addition to scholarship in this area.

Right now, there is a movement in churches and nonprofits arguing that charity is toxic, that helping hurts, and that the entire nonprofit sector needs to be reformed to truly lift people out of poverty. These charity skeptics are telling Christians that traditional charity deepens dependency, fosters a sense of entitlement, and erodes the work ethic of people who receive it. Charity skepticism is increasingly popular; and it is almost certainly wrong. Radical Charity weaves together research and scholarship on topics as diverse as biblical scholarship, Christian history, economics, and behavioral psychology to tell a different story. In this story, charity is the heart of Christianity and one of the most effective ways that we can help people who are living in poverty. Charity--giving to people experiencing poverty without any expectation of return or reformation--can save the world and help make God's vision for the church a reality.

The present work is a continuation of the authors' acclaimed multi-volume A Practical Logic of Cognitive Systems. After having investigated the notion of relevance in their previous volume, Gabbay and Woods now turn to abduction. In this highly original approach, abduction is construed as ignorance-preserving inference, in which conjecture plays a pivotal role. Abduction is a response to a cognitive target that cannot be hit on the basis of what the agent currently knows. The abducer selects a hypothesis which were it true would enable the reasoner to attain his target. He concludes from this fact that the hypothesis may be conjectured. In allowing conjecture to stand in for the knowledge he fails to have, the abducer reveals himself to be a satisficer, since an abductive solution is not a solution from knowledge. Key to the authors' analysis is the requirement that a conjectured proposition is not just what a reasoner might allow himself to assume, but a proposition he must defeasibly release as a premiss for further inferences in the domain of enquiry in which the original abduction problem has arisen. The coverage of the book is extensive, from the philosophy of science to computer science and AI, from diagnostics to the law, from historical explanation to linguistic interpretation. One of the volume's strongest contributions is its exploration of the abductive character of criminal trials, with special attention given to the standard of proof beyond a reasonable doubt. Underlying their analysis of abductive reasoning is the authors' conception of practical agency. In this approach, practical agency is dominantly a matter of the comparative modesty of an agent's cognitive agendas, together with comparatively scant resources available for their advancement. Seen in these ways, abduction has a significantly practical character, precisely because it is a form of inference that satisfices rather than maximizes its response to the agent's cognitive target. The Reach of Abduction will be necessary reading for researchers, graduate students and senior undergraduates in logic, computer science, AI, belief dynamics, argumentation theory, cognitive psychology and neuroscience, linguistics, forensic science, legal reasoning and related areas. Key features: - Reach of Abduction is fully integrated with a background logic of cognitive systems. - The most extensive coverage compared to competitive works. - Demonstrates not only that abduction is a form of ignorance preserving inference but that it is a mode of inference that is wholly rational. - Demonstrates the satisficing rather than maximizing character of abduction. - The development of formal models of abduction is considerably more extensive than one finds in existing literature. It is an especially impressive amalgam of sophisticated conceptual analysis and extensive logical modelling. · Reach of Abduction is fully integrated with a background logic of cognitive systems. · The most extensive coverage compared to competitive works · Demonstrates not only that abduction is a form of ignorance preserving inference but that it is a mode of inference that is wholly rational. · Demonstrates the satisficing rather than maximizing character of abduction. · The development of formal models of abduction is considerably more extensive than one finds in existing literature. It is an especially impressive amalgam of sophisticated conceptual analysis and extensive logical modelling.

New York Times bestseller What is Jesus worth to you? It's easy for American Christians to forget how Jesus said his followers would actually live, what their new lifestyle would actually look like. They would, he said, leave behind security, money, convenience, even family for him. They would abandon everything for the gospel. They would take up their crosses daily... But who do you know who lives like that? Do you? In Radical, David Platt challenges you to consider with an open heart how we have manipulated the gospel to fit our cultural preferences. He shows what Jesus actually said about being his disciple--then invites you to believe and obey what you have heard. And he tells the dramatic story of what is happening as a "successful" suburban church decides to get serious about the gospel according to Jesus. Finally, he urges you to join in The Radical Experiment -- a one-year journey in authentic discipleship that will transform how you live in a world that desperately needs the Good News Jesus came to bring.

Applying fresh tools from economics to explain puzzling behaviors of religious radicals: Muslim, Christian, and Jewish; violent and benign. How do radical religious sects run such deadly terrorist organizations? Hezbollah, Hamas, Lashkar-e-Taiba, and the Taliban all began as religious groups dedicated to piety and charity. Yet once they turned to violence, they became horribly potent, executing campaigns of terrorism deadlier than those of their secular rivals. In Radical, Religious, and Violent, Eli Berman approaches the question using the economics of organizations. He first dispels some myths: radical religious terrorists are not generally motivated by the promise of rewards in the afterlife (including the infamous seventy-two virgins) or even by religious ideas in general. He argues that these terrorists (even suicide terrorists) are best understood as rational altruists seeking to help their own communities. Yet despite the vast pool of potential recruits—young altruists who feel their communities are repressed or endangered—there are less than a dozen highly lethal terrorist organizations in the world capable of sustained and coordinated violence that threatens governments and makes hundreds of millions of civilians hesitate before boarding an airplane. What's special about these organizations, and why are most of their followers religious radicals? Drawing on parallel research on radical religious Jews, Christians, and Muslims, Berman shows that the most lethal terrorist groups have a common characteristic: their leaders have found a way to control defection. Hezbollah, Hamas, and the Taliban, for example, built loyalty and cohesion by means of mutual aid, weeding out “free riders” and producing a cadre of members they could rely on. The secret of their deadly effectiveness lies in their resilience and cohesion when incentives to defect are strong.These insights suggest that provision of basic social services by competent governments adds a critical, nonviolent component to counterterrorism strategies. It undermines the violent potential of radical religious organizations without disturbing free religious practice, being drawn into theological debates with Jihadists, or endangering civilians.

American geopolitical interests and the potential threats to those interests are both on the rise in East Africa. The author places the spread of militant Islamism and the development of radical Islamist networks in East Africa in the broader context of the social, economic, and political factors that have shaped the region's security environment.

The historical displacement of charity by philanthropy represents a radical transformation in how we think about voluntary giving. The consequences of this shift have been socially revolutionary.