Dangerous Memories Research Articles

Communities of Informed Judgment: Newman’s Illative Sense and Accounts of Rationality

NEWMAN STUDIES JOURNAL 94 Johnson extracts these from Pope Paul’s exhortation: that this theology of Mary would be: 1) Biblical, 2) Liturgical, 3) Anthropological, 4) Theological, and 5) Ecumenical. “Rather than being a dividing point between Catholicism, Orthodoxy and Protestantism,” she writes, “it would be a unifying point.”26 In Redemptoris Mater, Pope John Paul II writes of “a Marian light cast upon ecumenism” in our time (50). Our Protestant sisters and brothers are warming to its glow. Katherine Tillman University of Notre Dame FEATURE BOOK REVIEW COMMUNITIES OF INFORMED JUDGMENT: NEWMAN’S ILLATIVE SENSE AND ACCOUNTS OF RATIONALITY BY FREDERICK D. AQUINO Communities of Informed Judgment: Newman’s Illative Sense and Accounts of Rationality. By Frederick D.Aquino. Washington, DC:The Catholic University of America Press, 2004. Pages: x + 182. Cloth, $54.95, ISBN 08132-1364-9. Frederick D.Aquino states his aims clearly and consistently throughout this book. He proposes a“social epistemology of informed judgment that merges Newman’s account of the illative sense with insights from recent work in social and virtue epistemology” (9). In the Grammar of Assent, Newman’s treatment of the illative sense is at the service of an individual coming to a true personal judgment, and the Grammar only hints at social dimensions of the illative sense. Left unserviced by Newman, therefore, is how a community’s authentic beliefs are formed in a manner analogous to the Grammar’s justification for an individual’s coming to believe in a divine reality truly and with justification. Aquino, accordingly, wishes to uncover Newman’s “epistemic hints” for a social utilization of the illative sense. However, since there are only hints to be garnered, Aquino must complement and extend them with “recent work in social and virtue epistemology” in order to achieve the “conditions under which Christian belief is considered rationally acceptable” (11). This ultimate aim, as Aquino correctly notes, is a vastly complex process seeking to assess how Christian communities “form and sustain beliefs” (13). The book’s strategy is mapped out clearly, and I leave to my concluding remarks whether I judge it works for the aims Aquino has stated above. The second chapter treats Newman’s University Sermons, in particular, sermons X to XIV. This is a most understandable pathway connecting the“early Newman”with 26 Elizabeth Johnson, C.S.J., Catholic Update, 2001, “In Search of the Real Mary,” which may be found at www.americancatholic.org/Newsletters/CU/ac0501.asp. See also Johnson’s award winning book, Truly Our Sister: A Theology of Mary in the Communion of Saints (2003) and her latest work, Dangerous Memories:A Mosaic of Mary in Scripture (2004). 95 the“mature Newman”(my coinage) regarding faith and reason topics. (For some time I have also felt that Newman’s decades-long correspondence with William Froude is another illuminating pathway to the Grammar that Aquino might have revisited more than he did, although I understand this correspondence is, par excellence, personally pace socially geared, i.e., Froude’s difficulties with belief.) These Oxford sermons first adumbrated the sovereign role antecedent probabilities were to play in the later Grammar. Aquino rightly notes how a proper mental disposition, a pia affectio, influences the working of antecedent probabilities. Still, notes Aquino, the sermons leave three unresolved issues: implicit vs. explicit reasoning (later resolved in the Grammar), certitudes emerging from antecedent probabilities (resolved by the Grammar’s illative sense), and epistemic dilemmas of a social nature lurking in the sermons (not resolved in the Grammar because there remains a need for an agreed upon standard of justifying beliefs within a public exchange of ideas). Chapter three focuses on the Grammar, and Aquino underscores the personal dimension of Newman’s illative sense and the sui generis nature of first principles. (Many miss the importance of first principles in the Grammar; happily,Aquino did not.) However, the social conundrum reasserts itself: “Can radically different communities of informed judgment . . . adjudicate claims without an independent standard of justification?” (89). Aquino thinks that Newman recognized the importance of the illative sense’s communal context but failed to think through required “common measures” for it. Nevertheless, hope remains. If the illative sense can be cultivated...

Dangerous memories and redemptive possibilities: reflections on the life and work of Howard Thurman

Howard Thurman (1899–1981) touched the lives of many leaders in and beyond the US civil rights movement of the 1960s and 1970s. Thurman earned his degree in politics/economics at Morehouse College and in theology at Rochester Theological Seminary. He served as dean of the chapel at Boston University from 1953 to 1965. At once mystic, pacifist and integrationist, his thought was vitally impacted by experience of oppression in America’s Deep South. Thurman was an isolated child in an aggrieved community, forced back upon a deep inner spirituality to cope with material deprivation and indifference. He explored the importance of ‘sites of memory’ as a means of recovering emotion, not least grief. For Thurman, the individual is the point of departure, but is only fully constituted in ‘the crucible of relationship’; the purpose of knowledge is action; and the object of action is to secure loving relationships.

Dangerous Memories, Daring Documents, and the Demands of Discipleship: The Christian Church, Racism, and Racial Justice

Last year, Ms. Sarah Baartman was buried. She was not well-known except to physical anthropologists researching human origins (Gould 1981). She was buried in the area from which she originally came, in the little mission hamlet called Hankey, in the Eastern Cape. At the burial, choirs sang, Scripture was read, and the President of South Africa, Thabo Mbeki, stated, “The story of Sarah Baartman is the story of the African people. It is the story of the loss of our ancient freedom.… It is the story of our reduction to the state of objects who could be owned, used, and discarded by others” (Associated Press, Aug. 3, 2002).

“History Is the Opposite of Forgetting”: The Limits of Memory and the Lessons of History in Interwar France

Previous articleNext article No Access“History Is the Opposite of Forgetting”: The Limits of Memory and the Lessons of History in Interwar France*Mona Siegel Mona SiegelUniversity of Cincinnati Search for more articles by this author University of CincinnatiPDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Modern History Volume 74, Number 4December 2002 Article DOIhttps://doi.org/10.1086/376212 Views: 247Total views on this site Citations: 10Citations are reported from Crossref ©2002 by The University of Chicago. All rights reserved.PDF download Crossref reports the following articles citing this article: Anmerkungen, (Aug 2020): 266–328.https://doi.org/10.7767/9783205210399.266Eric Sangar Enabling Reconciliation Through the Recognition of Mutual Entanglement: The Emergence of a Franco-German Transnational Memory of the First World War, (Feb 2020): 179–201.https://doi.org/10.1007/978-3-030-36040-5_9Michalinos Zembylas, Hakan Karahasan Formal and Non-formal Reform Efforts of History Teaching in Cyprus: Openings and Closures for Dangerous Memories and Reconciliation Pedagogies, (Aug 2017): 321–339.https://doi.org/10.1007/978-3-319-54681-0_13Ken Osborne Creating the “International Mind”: The League of Nations Attempts to Reform History Teaching, 1920–1939, History of Education Quarterly 56, no.22 (Jan 2017): 213–240.https://doi.org/10.1111/hoeq.12181Emma Login War Memorials in Sedan and Metz: The Evolution of War Memorialization in Eastern France, Journal of Conflict Archaeology 7, no.33 (Nov 2013): 177–198.https://doi.org/10.1179/1574077312Z.00000000011Zvi Bekerman, Michalinos Zembylas Facilitated dialogues with teachers in conflict‐ridden areas: in search of pedagogical openings that move beyond the paralysing effects of perpetrator–victim narratives, Journal of Curriculum Studies 42, no.55 (Oct 2010): 573–596.https://doi.org/10.1080/00220270903494295Zvi Bekerman, Michalinos Zembylas Fearful symmetry: Palestinian and Jewish teachers confront contested narratives in integrated bilingual education, Teaching and Teacher Education 26, no.33 (Apr 2010): 507–515.https://doi.org/10.1016/j.tate.2009.06.010Zvi Bekerman THE COMPLEXITIES OF TEACHING HISTORICAL CONFLICTUAL NARRATIVES IN INTEGRATED PALESTINIAN-JEWISH SCHOOLS IN ISRAEL, International Review of Education 55, no.2-32-3 (Dec 2008): 235–250.https://doi.org/10.1007/s11159-008-9123-yDan A. Porat Between nation and land in Zionist teaching of Jewish history, 1920–1954, Journal of Israeli History 27, no.22 (Sep 2008): 253–268.https://doi.org/10.1080/13531040802284114Michalinos Zembylas, Zvi Bekerman Education and the Dangerous Memories of Historical Trauma: Narratives of Pain, Narratives of Hope, Curriculum Inquiry 38, no.22 (Jan 2015): 125–154.https://doi.org/10.1111/j.1467-873X.2007.00403.x

Religion, Culture and Tradition in the Caribbean

Introduction H.Gossai PART ONE: WHOSE TEXT IS IT ANYWAY? COLONIALISM, CHRISTIANITY, AND HISTORY AS RELIGIOUS CONTEXTS AND TEXTS Dangerous Memories, Underdevelopment and The Bible in Colonial Caribbean Experience N.S.Murrell Reggae and Rastafari in Salvador, Bahia: The Caribbean Connection in Brazil J.L.DeCosmo The Faith of the People: The Divina Pastora Devotions of Trinidad G.Boodoo Cubans in Babylon: Exodus and Exile M.A.De La Torre PART TWO: DISCOURSE ON SCRIPTURE, CULTURE, AND POLITICAL INTERACTION Understandings and Interpretations of Scriptures in Eighteenth and Nineteenth Century Jamaica: The Baptists as Case Study H.O.Russell Is This the Word of the Lord? In Search of Biblical Theology and Hermeneutics, the Eastern Caribbean J.Holder Text and the Rhetoric of Change: Bible and Decolonization in Post World War II Caribbean Political Discourse L.R.James Recasting Identity in Ruth and Hindu Indo-Guyanese Women H.Gossai Identity and Subversion in Babylon: 'Strategies for Resisting Against the System' in the Music of Bob Marley and the Wailers J.R.Middleton PART THREE: PLAYING WITH TEXT IN CARIBBEAN CONTEXT, RASTAFARI, HERMENEUTICS, AND THE POLITICS OF LIBERATION Biblical Hermeneutics in Modern Caribbean Experience, Paradigms and Prospects N.Erskine Daughters of Jah: The Impact of Rastafarian Womanhood in the Caribbean, the United States, Britain, and Canada L.Collins Riddim Wise and Scripture Smart: Interview and Interpretation with Ras Benjamin Zephaniah D.J.N.Middleton Holy Piby: Blackman's Bible and Garveyite Ethiopianist Epic with Commentary N.S.Murrell

Victorian Poetry and Repression: The Use and Abuse of Masks

According to the Reverend John Keble, the most permanently interesting features of poetry-Lucretius' for the Infinite, for example, or Virgil's master passion' for pastoral celebrationare so veiled and repressed that a reader can glimpse them only through significant ellipses in a text. Fed by unconscious sources, the primacy of a poet's master passion is preserved by being disguised, by not being named directly. Just as one result of the Oxford Movement's theory of reserve is to use abstruseness and mystery to keep the uninitiated herd at bay, so one result of Keble's poetic theory is to show that a direct representation of the inner life is neither possible nor desired. Elaborate disguises of a poet's master passion mark a helpful detour around or over rather than through the inmost recess of the human soul. As Freud would confirm, the sanctity or primacy of the inmost self is just what is repressed in consciousness, just what must be inferred by an initiated reader between the lacunae of a text. Since each entry into a region of consciousness or textuality is a form of death, Keble argues that repressed materials return in a form useful to Virgil, in a form poignantly radiant and alive, precisely because they have been tamed, deprived of their threatening force by being veiled or disguised. According to Keble, Virgil's whole being trembles whenever he casts his memory back to his threatened farm.2 Virgil is capable of incomparably subdued elations in the presence of pastoral life only because he is so successful in treating his repressed fear in a different and unthreatening form. If Keble's critic probes more deeply into the secret motives of the poet's life than the poet himself, it is because the critic, with the final body of Virgil's or Lucretius' work in front of him, is often in a better position to see what dangerous memories the poet has repressed. To disguise or transform the dangerous element, keeping it out of the text, is also a way of preserving its mystery, of safeguarding its primacy. It also allows Keble's poet to drive threatening forces underground, transferring energy from his life to his art. But such a transference is always indirect: the attempt