Human Uniqueness Research Articles

Zhu Xi’s completion of Confucius’ humanistic ethics

The archetypal Neo-Confucian philosopher, Zhu Xi (1130–1200), worked out a compelling summation of Confucius’ humanistic ethics, centered on Ren (humaneness, humane) practice and cultivation. Faced with competing philosophies and religions, Zhu Xi strove to deepen and broaden Confucius’ ethics and core teaching of Ren. He drew on Zhou Dunyi’s “Explanation of the Diagram of the Supreme Polarity” to lay a naturalistic foundation for Confucius’ ethics, and on Zhang Zai’s “Western Inscription” to affirm the consanguinity between cosmos and humanity. He opened his “Treatise on Humanity” by linking Ren with the pervasive cosmic impulse to create, thus showing that the Way of Ren is not limited to the proper conduct of human affairs but springs from a pervasive beneficent creative impulse in the world. Zhu Xi also worked out a justification for Confucius’ Humanistic ethics centered on Ren cultivation and practice. This justification supports a sort of relational Humanistic ethics, the East Asian counterpart to Kant’s justification of an individual centered Humanistic ethics. Taken together, Zhu Xi’s mature comments and reflections on the formation of a moral exemplar (junzi) show that he, like Kant, set forth several conditions for the moral worth of ethical agency, decision, and action. For Kant, the moral agent must will to act from duty out of respect for reason (the Moral Law) which underlies the Golden Rule as the Categorical Imperative. Zhu Xi’s account is more practical and less theoretical than Kant’s. Zhu Xi’s aspiring moral exemplar undertakes his learning, cultivation, and practice in the spirit of reverence. Such reverence not only assures the concentration and seriousness of his dedication but purifies his mind-heart (xin) such that he becomes increasingly discerning of Heavenly pattern (tianli), which in turn sharpens his sense of appropriateness (yi). This deeper discernment also catalyzes his moral determination of will (zhuzai) to form within and to anchor his motivation to live by Ren, humanity. As Kant’s model incorporates the role of love and the Golden Rule, Zhu Xi’s centers on the cultivation of Ren and Confucius’ formulation of the Silver Rule, which are grounded in love and empathy. These teachings express a deeply emotional, relational, yet still rational form of Humanism that shows promise for a more salient Humanism by underscoring the unity of cosmos, nature, and humanity in a moral-ethical perspective.

Ali Mazrui

On the occasion of the passing of Ali Mazrui, Rashied Omar, imam of the Claremont Main Road Mosque in Cape Town, South Africa, invoked probably the most appropriate verse of the Qur’an to memorialize him: “God bears witness that there is no god but Allah, and so do the angels and those possessed of knowledge, standing firm on justice. There is no God but Allah, the Exalted, the Wise” (Q. 3:18). There are many who testify to belief in the unity of God, and fewer who accept its corollary, the unity of creation and the unity of humanity. There are many who qualify for the description of possessing knowledge by virtue of qualifications obtained in institutions of learning, whether Islamic or other. It is, however, the third angle of this triangle – the triangle of belief, knowledge, and justice – where the world experiences a deficit. Standing for justice is the point of the triangle that is least populated, or if it is populated, it may well bepopulated in the absence of understanding the implications of belief in the unity of God or understanding the dynamism of knowledge. Mazrui will be remembered for epitomizing the completeness and perfection of this golden triangle, for indeed his knowledge was founded in his unflinching commitment to tawḥīd (unity) and this, in turn, impelled him toward utilizing his intellect both for identifying the sources of injustice in the world and positing theoretical and practical solutions towards justice.

Ali Mazrui

On the occasion of the passing of Ali Mazrui, Rashied Omar, imam of theClaremont Main Road Mosque in Cape Town, South Africa, invoked probablythe most appropriate verse of the Qur’an to memorialize him: “God bears witnessthat there is no god but Allah, and so do the angels and those possessedof knowledge, standing firm on justice. There is no God but Allah, the Exalted,the Wise” (Q. 3:18).There are many who testify to belief in the unity of God, and fewer whoaccept its corollary, the unity of creation and the unity of humanity. There aremany who qualify for the description of possessing knowledge by virtue ofqualifications obtained in institutions of learning, whether Islamic or other. Itis, however, the third angle of this triangle – the triangle of belief, knowledge,and justice – where the world experiences a deficit. Standing for justice is thepoint of the triangle that is least populated, or if it is populated, it may well bepopulated in the absence of understanding the implications of belief in theunity of God or understanding the dynamism of knowledge. Mazrui will beremembered for epitomizing the completeness and perfection of this goldentriangle, for indeed his knowledge was founded in his unflinching commitmentto tawḥīd (unity) and this, in turn, impelled him toward utilizing his intellectboth for identifying the sources of injustice in the world and positingtheoretical and practical solutions towards justice ...

How do different humanness measures relate? Confronting the attribution of secondary emotions, human uniqueness, and human nature traits

ABSTRACTThe present research examines the relationship between the infrahumanization approach and the two-dimensional model of humanness: an issue that has received very little empirical attention. In Study 1, we created three unknown groups (Humanized, Animalized, and Mechanized) granting/denying them Human Nature (HN) and Human Uniqueness (HU) traits. The attribution of primary/secondary emotions was measured. As expected, participants attributed more secondary emotions to the humanized compared to dehumanized groups. Importantly, both animalized and mechanized groups were attributed similar amounts of secondary emotions. In Study 2, the groups were described in terms of their capacity to express secondary emotions. We measured the attribution of HN/HU traits. Results showed that the infrahumanized group was denied both HU/HN traits. The results highlight the importance of considering the common aspects of both approaches in understanding processes of dehumanization.

Stereoselectivity and the potential endocrine disrupting activity of di-(2-ethylhexyl)phthalate (DEHP) against human progesterone receptor: a computational perspective.

Di-(2-ethylhexyl)phthalate (DEHP) is a phthalate plasticizer and is one of the very common endocrine-disrupting chemicals (EDCs) contaminating our ecosystem. It is used for imparting flexibility to plastics and frequently used in personal and industrial products. Clinical and experimental studies have indicated that exposure to DEHP is associated with developmental abnormalities of the reproductive system particularly of male neonates, endometriosis and miscarriage in women, low sperm counts and lower sperm motility and DNA integrity in men, and placental problems with higher rates of low birth weight, premature birth, and fetal loss in laboratory animals. Binding of DEHP to progesterone receptor (PR) represents a potential mechanism of interference in the reproductive functions. DEHP is a chiralmolecule and is available commercially as a racemic mixture of RR, SS and RS stereoisomers. The ability of individual stereoisomers of DEHP to interfere with the reproductive functions of humans and animals is not known and molecular interactions of DEHP stereoisomers with PR are not available. In the present study, in silico approaches were adopted for molecular simulation studies of the three stereoisomers of DEHP with PR. The study suggested that all three stereoisomers of DEHP have the potential to compete with the normal substrate binding of PR. However, the binding of DEHP to PR was stereoselective with RR stereoisomer of DEHP having the best binding characteristics compared with SS, and RS stereoisomers. It has been suggested that stereoselectivity may be employed for improving the safety of the commercial compounds using pure stereoisomers instead of racemic mixtures.

ISLAMIC ETHICS BASED ON QURANIC APPROACH AND STRUCTURE

In both developed and developing societies, economic and political problems are the only cause of current crisis and turmoil among people. This ethical crisis has been associated with the moral decay in modern societies mainly due to the dominance of poor ethical behaviors. Viewpoints of philosophers and thinkers in this regard are often contradictory. However, teachings of the Holy Quran offer a solution to this humanitarian problem based on the facts regarding human ethics in a global culture. These teachings are in compliance with rational and moral values, as well as intrinsic and intellectual concepts of good and evil. Apart from revelation, man’s intellect can help identify these ethical values in accordance with revelation. On the same note, moral values can be measured by logical, cautious human knowledge. Since these facts and ethics have no conflict with the divine truth, they are accepted by all people and could provide guidance toward human unity, which guarantees a righteous path of life.

NATURAL BASES AND ARTISTIC MEANS OF MODERN ARTS AND CRAFTS OF DAGESTAN

The aim is to carry out a generalized analysis of the history of formation of a new artistic language in contemporary arts and crafts of Dagestan. An innovative search for applied artist has gained further development in a series of works of the leading masters of folk arts and crafts of Dagestan. Discussion. For millennia, arts and crafts of Dagestan have been organically linked with the life of people and their everyday way of life and daily activities, with their worldview and understanding of beauty. In the middle of the 1st millennium BC in the mountainous Dagestan, art of bronze casting has reached a high degree of perfection, most vividly represented by statues of different wild and domestic animals. Images of animals are interpreted generically, without study of small details, but with the characteristic features of the exterior. Paired images of birds are often found in the arts and crafts of the medieval Dagestan. This heraldic composition, two-part or in conjunction with the sacred tree - a three-part, presented in metal-plastic and carved stone and wood, was one of the most popular and enduring decorative items that was common during the Middle Ages and has survived to the present day. This also has been further developed and improved and inherited by craftsmen of Dagestan. Conclusion. When creating works of arts and crafts craftsmen use diverse traditional arts and engineering techniques, the ancient but substantially revised and reinterpreted iconic scenes and ornamental motifs. In art, folk craftsmen emphasize the unity of man and nature. Most ornamental motifs common in Dagestan, go back to the very specific nature prototypes. Compositional structure, as the artistic analysis shows, is often borrowed from nature. This feeling becomes a condition for cultural and biological development, acting as a factor of co-evolution of man and nature.

Cosmopolitan Identity – historical origins and contemporary relevance

The idea of cosmopolitanism owes its origin to Cynic Diogenes of Sinope, who first proclaimed – “I am cosmopolitan!”. Although this identification was primarily negative in the sense that he did not declare it with the intention of becoming the first “citizen of the world” but to express disagreement with the laws of the ancient poleis, the Stoic school had consequently taken his initial idea and turned it into a full concept – the unity of humanity on the account of shared ability for reasoning. At the beginning of the 21st century this ancient idea is considered to be a well-known concept. Indeed, cosmopolitanism is today mostly regarded as a certain idea, or behavioral pattern, represented by cosmopolitans or citizens of the world. Cosmopolitans, in turn, are those who consider themselves unfettered by the boundaries of existing political communities and their loyalty is not given to any particular political community, but they owe their loyalty to the more universal community of all human beings. By itself, this definition is true, but it is also too narrow because the cosmopolitan idea involves so much more. From its former understanding as a mere detachment form a political system based on national states and a notion of ''openness to the world'', cosmopolitanism is now starting to be considered as a legal and political framework, as an ethical ideal and vision of justice, as well as a type of identity choice of individuals. This essay will try to indicate that what all these different contemporary views on cosmopolitanism share is the vision of social belonging that crosses political boundaries that are imposed on us, as well as a construction of the new cosmopolitan identities that have just begun to erode our current understanding of the political community.

Study and Redefining Beneficiary Participation in Process Of House Design

Since housing has a special place in human life and his physical, psychological and interactions, so in addition the unity of humans, multiplicity and diversity of them must be considered. This possible only by beneficiary participation in the design process, but because society has different economic and social texture and classes; and settling suit because of the time and place of special indexes are entitled, so prepare a comprehensive model includes the testimony and circumstances; identify factors influencing participation optimum need to selection population and certain species of private construction. Standard tool to study topic does not exist, so in order to produce tools using qualitative research methods; interpretation - historical correlation to extract components and variables and their effects on each other and enjoyed target table Content consisting of four domains of general knowledge - specialized knowledge of participation - participation mechanisms and factors influencing participation achieved. Extracted factors are: the initial formation of partnership - partnership executive process - the role of participant - optimal participation; by study and analyze the theoretical model. Due to history and social aspects; cultural participation in Shiraz; promote scientific and participatory approach designed to make operating housing; bed and new horizons of development of facilities and areas in the design of residential environment created and due consultation and decision making in addition to beneficiary participation to promote optimum utility of space; mutual flexibility and utilization of space; increase fixation and motivation will lead beneficiary reside” and the main question: “how is the model of scientific position optimal participation planning instrument in private housing in the city of Shiraz, in the process of design, implementation and use”.

Observing Social Exclusion Leads to Dehumanizing the Victim.

We hypothesized that observing social exclusion would influence observers’ judgments of the humanness of its victims and perpetrators. Specifically, we speculated that people would attribute victims and perpetrators to lower and higher mental capacities, respectively. Participants observed a simulated computer-based ball tossing game in which one of the players was either ostracized or not. They then rated the game players on traits associated with two dimensions of humanness, namely Human Nature (HN) and Human Uniqueness (HU). Overall, participants who witnessed an exclusion game judged the victim as less human on both domains compared to one of the perpetrators as well as to a player in the control condition. The perpetrator was attributed higher HN, but not significantly higher HU, compared to the control player. In addition, the less HN attributes a target was assigned, the more she was expected to be vulnerable to exploitation. On most of the other measures of target impression, however, the victim was rated more favorably than the perpetrator. The findings imply that social exclusion victims are often subtly derogated compared to the perpetrators, even while they are also more positively evaluated otherwise.

‘Practicing’ Cosmopolitanism in Knowledge Spaces, Cityscapes and Marketplaces

In this article, we observe the possibility of ‘practicing’ cosmopolitanism in three distinct experiential spaces intrinsic to human existence: knowledge spaces, habitation spaces and marketplaces. Although cosmopolitanism has been overwhelmingly deliberated upon across multiple disciplines, it has been confined to ‘conceptualisms’ in the Western scholarship. On the other hand, we find that some of the works of thinkers, such as, Rabindranath Tagore’s Creative Unity (1922), Aurobindo Ghosh’s The Ideal of Human Unity (1915–1918) and Mikhail Bakhtin’s Rabelais and His World (1984), open the possibilities of experiencing cosmopolitanism in lived human spaces. Cosmopolitanism emerges through knowledge generation and exchanges in the academic vision of Tagore’s ideal Visva-Bharati, in the everydayness of city life through Aurobindo’s Auroville and in the cultural spaces of the Bakhtinian marketplace. Further, we find that cosmopolitanism in these thinkers interweaves the physical place with spaces of the mind. The individual emerges as a core of their cosmopolitan worldview. We argue that these thinkers not only pave the way for recognizing cosmopolitanism in real, lived spaces but also inspire a future vision, practicable in the society through academic institutions, human habitats and regular interactions at marketplaces.

Sperm DNA fragmentation to guide towards the appropriate insemination method

Sperm DNA fragmentation to guide towards the appropriate insemination method

MUSLIM THOUGHT AFTER MUSA BIGIYEV: SEARCHING FOR A SYNTHESIS OF THE QUR’ANIC REVELATION AND MODERN TRENDS

The author develops the idea of a well-known Tatar theologian Musa Bigiyev that Islam is a religion of a reasonable faith. The article considers Qur’anic calls for rational knowledge of the world, the past Muslim thought and philosophy. Proceeding from the fact that the contemporary Muslim thought is in crisis, outlining of the ways to overcome the crisis is attempted. The articles also outlines a program to comprehend the modernity from the standpoint of the Qur’anic revelation. The following topics of primary importance are accentuated: the relevance of Islamic philosophy, the classical problem of metaphysics and anthropology, the unity and diversity of humanity, religious diversity, tolerance and mancipation. Benchmarks for each topic are delineated which enable to bring together the Qur’anic revelation and modern trends. It is inferred that the negligence of the abovementioned problems can imply the ignoring of the Qur’anic call for a reasonable faith, i.e. the ignoring of God’s call to all people.

Role Of Environmentally Relevant Low Metal Concentrations As Male Reproductive Toxicants

Introduction: The objective of the cross-sectional study was to examine the association between environmentally relevant low metal concentrations and semen quality and DNA integrity in men. Methods...

Therapeutic Encounter: Retrieval of an Integral Approach in Medical Practice

The authors discuss the need to revitalize the interface between the humanities (more) and the health sciences, leading to the integration of multiple knowledge for an humanistic practice. They believe that health care is best addressed when using a pluralistic practice, covering and integrating the multiple human dimensions to preserve the humanity and the unity of man.

Confucian ecological vision and the Chinese eco-city

“Living in harmony with nature” is the slogan of the Chinese government’s campaign against the environmental crisis and has become the target of many mega eco-city projects which have emerged in China during the last decade. A number of papers in Chinese journals attribute this slogan to the government’s revival of the Confucian ecological vision, combined with western technology. This paper first compares the concept of nature in these mega eco-cities and the Confucian concept of tianrenheyi, the unity of Heaven and Humanity, suggesting that the human–nature relationship in eco-cities is essentially a consumer–commodity relationship, which is void of the sacredness or moral association of the human–nature relationship in the unity of Heaven and Humanity. Secondly, drawing on the theory of ecology and interconnected systems and noting that the failure of eco-city projects lies in the separation of the eco-city from the city itself, I suggest that the eco-city’s approach of taking nature as a guinea pig of technology in a “vacuum space” is quite opposite to the Confucian idea of the unity of Heaven and Humanity which emphasizes the interconnectedness of all inorganic and organic forms. In conclusion, I evoke Wang Shu’s practice of sustainable architecture to illustrate a more authentic, up-to-date interpretation of the Confucian ecological vision—investigating the relational reality, developing one’s moral nature and cultural intuition.

Discernimiento cristiano de la revelación divina. Los «pasajes oscuros» del Antiguo Testamento según Benedicto XVI y la Comisión Teológica Internacional

In its recent document God the Trinity and the Unity of Humanity, the International Theological Commission offers principles to reconcile the many Old Testament texts in which God ostensibly acts against his own nature by commanding deeds such as the slaughter of men, women, and children. This piece frames discussion of so-called «dark passages» in light of three hermeneutical keys: the divine pedagogy, the discernment of authorial assertions, and the spiritual sense. In particular, these principles will be applied to Psalm 137, one of the most beautiful and yet disturbing texts of the Old Testament.

An Analysis of the Influence of Ubuntu Principle on the South Africa Peace Building Process

Sustainable peace building demands that we move beyond the spirit of revenge and to open our world-view to include others. This paper explores how Ubuntu, a South African tacit principle helps in the peace building process in South Africa. It also examines how Ubuntu is essential for unity of humanity and emphasizes the importance of constantly referring to the principles of empathy, forgiveness, sharing in a conscious effort to resolving common problems. The discussion critiqued the western approach to peace building and focused on how Desmond Tutu used the principle of Ubuntu to promote peace building during the Truth and Reconciliation Commission (TRC) process. Using the secondary data for the analysis, the paper identified five stages of the peace building process including; acknowledgement of guilt, showing remorse and repenting, asking for and giving forgiveness, and payment of compensation or reparation as building blocks of reconciliation and peace building in South Africa.

From Editor's Desk.

It gives me immense pleasure to bring out the supplementary issue of Indian Journal of Nuclear medicine (IJNM) to highlight the scientific contributions being presented at the 47th Annual Conference of Society of Nuclear Medicine, India (SNMI) at Puducherry from 3rd-6th Dec 2015. Puducherry-a union territory of India; is located in the southernpart of the country bordering Tamil Nadu. It has vast coastline and beautiful building/streets - a gentle reminder of the French colonization. This place is world renowned for Sri Aurobindo Ashram and Auroville. “Auroville is meant to be a universal town where men and women of all countries are able to live in peace and progressive harmony, above all creeds, all politics and all nationalities. The purpose of Auroville is to realize human unity. Hence, Puducherry is an important destination for tourists from all walks of life as well as spiritual seekers from around the world in search of inner peace and tranquility. It has more significance today in context of the recent violent attacks in Paris. The city is also known for its medical facilities and Jawaharlal Institute of Postgraduate Medical Education and Research (JIPMER) stands out like a beacon amongst them. It is an institute of national repute with various specialties catering to the nearby population and from the adjacent states. This is for the first time that JIPMER, Puducherry is hosting the prestigious Annual Conference of the SNMI. This conference would provide a suitable platform for interactive discussions and ideas exchange regarding the latest developments taking place in the field of Nuclear Medicine in India as well as the other parts of world. The conference will not only provide an opportunity to nuclear medicine physicians from whole of the country to showcase their work but also get invaluable inputs by eminent foreign and national experts. IJNM has the unique distinction in bringing out the supplementary issues coinciding with the time of annual conference to give an idea regarding the latest development and trends in the subject. The aim of publishing the abstracts of presentations in print media is to have a widenet of readership. There would be about 140 oral and poster presentations in the present conference covering areas related to clinical as well as basic nuclear medicine including cardiology, gastrointestinal, hepatobiliary, musckulo-skeletal system, nephro-urology, oncology, endocrinology, radiation safety, radiopharmacy etc. The oral and poster presentations have undergone a strict scrutiny and peer-review before being accepted for presentation. The majority of papers are from radiopharmacy constituting more than 1/3rd of total presentation. The scientific sessions have been carefully designed so that every physician/scientist gets a chance to present their work and listen to the experts’ views. The scientific committee of this conference has tried to design a very rich program with theme of the conference being “Scintillation for Maladies”. The society will also bestow honors on its distinguished speakers with oration awards. This year, the recipients of the Homi Bhabha Memorial Oration, Vikram Sarabhai Memorial Oration and Brig SK Majumdar Memorial Oration awards will be Dr. Pankaj Tandon from Mumbai, Dr. Frank Rosch from Germany and Dr. Partha S. Choudhury from New Delhi. These awards are named after three great Indian scientists/physicians who have contributed a lot in the field of Nuclear Medicine in India. In addition, there will be Dr N Ramdas prize in Nuclear Thyroidology and Dr. Shakuntla Krishnamurthy prizes in the field of Nuclear Hepatology for best papers. The whole team of IJNM wishes the organizing team of 47th annual conference of SNMI a great success. Financial support and sponsorship Nil. Conflicts of interest There are no conflicts of interest.

The Unity of Christ: Continuity and Conflict in Patristic Tradition by Christopher A. Beeley (review)

Reviewed by: The Unity of Christ: Continuity and Conflict in Patristic Tradition by Christopher A. Beeley Michael Cameron Christopher A. Beeley The Unity of Christ: Continuity and Conflict in Patristic Tradition New Haven, CT: Yale University Press, 2012 Pp. xii + 391. $55.00. Beeley has written a panoramic and opinionated study about early Christian controversies concerning the divine and human unity of the person of Christ. In Part One, Origen, “The Great Master,” sets up the terms and unresolved Christological dynamics that roil succeeding centuries. Part Two (“Fourth-Century Authorities”) has chapters on “Eusebius of Caesarea,” “Nicaea and Athanasius,” and the “Cappadocians and Constantinople.” Part Three (“The Construction of Orthodoxy”) treats “Augustine and the West,” “Cyril, Leo and Chalcedon (451),” and “Post-Chalcedonian Christology,” followed by an epilogue. But the bland chapter titles hardly convey the book’s ambitious goal “to draw a clearer map of patristic theological tradition” (xi). This book contains loads of information, and examines many important texts in relation to thorny christological questions. It ranges widely and summarizes whole swaths of ancient material in close, detailed readings. I learned much in an encyclopedic sort of way. However, despite its thematic promise and wealth of data, The Unity of Christ was filling but ultimately unsatisfying. The author chose to read Christian theology’s formation according to Christ’s compositional unity in order to be able “to make detailed comparisons” and “to make sense of an otherwise bewildering complexity of material” (x). But the book strategizes from an abstraction: unity good, dualism bad. As John Behr has perceptively argued, abstraction disconnects theology from its proper work of unfolding concretely the drama of salvation; it blocks seekers from learning to think as the apostles learned to think; and it makes explanation stand for the thing being explained. As a result theology misplaces its pedagogic key and makes itself into “an odd mixture of metaphysics and mythology” (The Nicene Faith 1:1–17, here 16). Absolutizing the unity of Christ’s person as a critical principle, the book stages a competition of titans whose winners and losers emerge as either sheep (Eusebius, Gregory Nazianzen, Augustine, Cyril) or goats (Gregory of Nyssa, Diodore, and especially Athanasius), while the data dutifully line up behind them. This volume stands in an old line of scholastic study that reads doctrinal history unhistorically. Theology arises less from flesh-and-blood people enmeshed in time and culture, and more from a gladiatorial clash of metaphysical ideations. [End Page 587] The chapters on Eusebius and Athanasius show the book’s heart and vent its heat. Beeley thinks Eusebius is underappreciated. This “most influential leader of the early fourth century” (49), “possibly the greatest biblical scholar of his generation” (78) and “a major Christological teacher” (95), is “almost universally overlooked” (55). Perhaps Eusebius does need another look. But in a blistering attack, Beeley portrays Athanasius as a faux father who covered his dualistic Christology with a fig leaf of unitive language (168–70). His “hysterical” (138) and “vitriolic” rhetoric, “a sign of his lack of a classical education,” makes him “extremely tedious to read” (146). But bombast aside, theologically I was not convinced that those using “non-unitive” language were not merely trying to protect the integrity of Christ by using an alternative language paradigm. The book’s vast informational reach creates a great spreading tree that is easy to admire from a distance, but up close one worries about its depth of root. To take two examples, the Logos-sarx perspective that grounds the book’s judgment on Athanasius was strongly contested in detail some time ago by Khaled Anatolios, but the Athanasius chapter reduces his work to two vacuous references. Meanwhile, the sections on Ambrose and Augustine contain much good information yet seem stunted by the unity thesis. Ambrose fits the unitive paradigm—except for the unassimilated “dualistic strains” that came from reading Athanasius. So despite “a certain uneasiness with a fully unitive Christology . . . Ambrose advances a strong, if not entirely consistent, unitive Christology” (233–35). That sounds like doublespeak. As for Augustine, his mature Christology (“as unitive as one could imagine,” 240) supposedly was present “from the beginning of priestly ministry” (236). But this tidy...