Billy Graham as American Religious and Cultural Symbol

2015 ◽  
Vol 108 (3) ◽  
pp. 471-481
Author(s):  
Curtis J. Evans

Writing a biography challenges us in fundamental ways as scholars of religion, as historians, and as human beings. We are forced to reckon with the implicit and explicit theological commitments of religious persons, the ways they inhabited the world, the sometimes “strange country” that is the past, and the varied ways in which our subjects took for granted things by which we find ourselves and our age so troubled. While we may eschew “taking sides” in our attempts to be good scholars and under the noble goal of not wanting simplistically and reflexively to impose our contemporary moral judgments upon figures from the past, we cannot avoid discussing the moral choices historical actors made, assessing their prominence in their time, their influence on their broader surroundings, and their legacy beyond their times. All of these factors have great bearing on how we narrate the lives of historical figures and how we represent them in the present. James Baldwin's impassioned claim that it is with “great pain and terror [that] one begins to assess the history which has placed one where one is, and formed one's point of view” might sound a bit overly deterministic, but it is worth remembering when thinking self-consciously about how we critically assess and evaluate those about whom we write. Grant Wacker's new biography of Billy Graham, America's Pastor, invites the reader along to grasp more fully what this looks like as Wacker, a self-described “partisan of the same evangelical tradition Graham represented,” masterfully evokes and unfolds Graham as a shaper of public consciousness and a spokesperson for millions of “ordinary Americans.” This work possesses the virtues of the careful and considered reflections of a seasoned historian's analysis of the life of a famous religious leader who is deeply admired by many Americans. It is about the closest we will get to a full appreciation of Graham the man and Graham the icon.

Author(s):  
Daniel Statman

The recent development of unmanned technology—drones and robots of various types—is transforming the nature of warfare. Instead of fighting against other human beings, combatants will soon be fighting against machines. At present, these machines are operated by human beings, but they are becoming increasingly autonomous. Some people believe that, from a moral point of view, this development is worrisome, especially insofar as fully autonomous offensive systems (‘killer robots’) are concerned. I claim that the arguments that support this belief are pretty weak. Compared with the grand battles of the past, with their shockingly high toll of casualties, drone-centered campaigns seem much more humane. They also enable a better fit between moral responsibility and vulnerability to defensive action. Drones and robots may well be recorded in the annals of warfare as offering real promise for moral progress.


The Batuk ◽  
2021 ◽  
Vol 7 (2) ◽  
pp. 55-66
Author(s):  
Arjun Dev Bhatta

This article analyzes and evaluates Henrik Ibsen’s most controversial drama “Ghosts” from naturalistic point of view. Naturalism views human life in relation to internal and external environment. It insists on the effect of the past that shapes the present life of human beings. Based on this philosophy of life, this article examines how the life of the leading characters Mrs. Alving and her son Oswald has been influenced. Mrs. Alving’s present values and views on life have a concern with conventional and religious past whereas Oswald’s philosophy of life is guided and governed by his dead father. This article also shows heredity and genetic transformation are biological facts that affect human life. Thus, the object of this article is to explore how human beings are controlled by the inescapable past.


2020 ◽  
Vol 4 (Supplement_1) ◽  
pp. 390-391
Author(s):  
Corinna Loeckenhoff ◽  
Denis Gerstorf

Abstract Self-continuity, the sense that one’s personal past, present, and future selves are meaningfully connected, is unique to human beings. Self-continuity varies across individuals with higher levels conveying benefits for mental health and well-being, physical health and health-related behaviors, as well as financial planning and moral choices (for a review see Hershfield, 2019). From a developmental point of view, self-continuity emerges over the course of childhood, but less is known about its development in adulthood. Recent evidence indicates that higher chronological age is associated with higher perceived self-continuity among healthy adults. Studies further suggest that age effects are more pronounced for more distant time intervals but fairly symmetrical for past and future (for a review see Loeckenhoff & Rutt, 2017). However, prior work has predominantly relied on U.S. convenience samples raising questions about generalizability to broader population samples as well as cross-national consistency of the findings. To address these concerns, the present study examined self-continuity in the German Socio-Economic Panel (SOEP, 2017 Innovation Sample, n = 1659, aged 18-92, M = 62.8, SD = 18.1, 53% female). In addition to replicating the previously reported positive association between age and self-continuity (r = .17, p < .001) and testing for curvilinear effects, we report on the role of temporal direction (past vs. future), temporal distance (1, 5, and 10 years), and demographic factors (i.e., gender, education, and wealth). The present findings add to the literature on adult age differences in self-continuity. Practical implications and directions for future research are discussed.


2021 ◽  
Vol 9 (3) ◽  
pp. 72-82
Author(s):  
K. Maheswari

The aim of this paper is an attempt that Indian cultural values should be revised meticulously and   accurately leaving behind western impact and the paper rides on a new pride, as a revival of inspiration, a recuperation from centuries of British domination of India in which Hindu dignity was systematically undermined through the Macaulay education system and the invasion of Mogul. Values are what human beings live by. The value-system of any given culture determines the sense of fulfillment and degree of happiness of its members. Indian value system had been misinterpreted from the point of view of the west and imposed  on the psyche of Indian women  through new education. The new education has gradually made her conscious of futility or emptiness of the various long-preserved notions and taboos about the woman, and she has started opposing and breaking them. And this crusade at times makes her feel alone  and alienated. Their conscious had been colonized according to the impact of western. Nevertheless, it is high time that contemporary Indian women are in position to realize their roots, meaning of life and great value system of India. Hence, tradition is the best of the past that has been carried forward for the future.


2020 ◽  
Author(s):  
Kustiani

Education is important aspect for human beings. Education can be done formally or informally. In Buddhist point of view, education should be done as long as the life of a person. It is done throughout the samsaric journey until someone becomes an enlightened one, becoming a non learner (asekha). In the modern education, various facilities are provided to produce a very good graduate. However this easy access is challenged by the emergence of bad habit of students i.e. copying and pasting data from internet without doing analysis.The solution to this bad habit has to be found because it will cut off the analytical thinking of students. The lack of analytical skill makes student become unproductive in many aspects. As the result, they are not having the ability to think comprehensively, and not having the ability to raise a new idea or to solve the problem correctly. That is why many students are just keeping silent in the class without able to rise or to answer question Human is a being with a higher mind than animal. Human being is called manussa in Pali term. Literally, manussa means “higher mind”. It means that a human being has special ability to understand matter relating to the past, present and future by comparing and contrasting well. This definition also indicates that the mind of human can be developed until its maximum capacity, intellectually or spiritually. This article try to explore some alternatives ways in managing modern education to obtain maximum intellectual and spiritual goal for millennial generations.


1984 ◽  
Vol 32 (1) ◽  
pp. 2-3
Author(s):  
Carol Altizer-Tuning

New gadgets beckon to the imagination, and robots work in our factories and homes. We are facing a society that is increasingly automated, one that is going to change fundamentally the nature of the work expected of human beings. Such a change has occurred once before in history. During the Industrial Revolution, steam engines and other devices began to do the physical work of human beings. Today, computerization is changing familiar work patterns. Computers are taking over much of the mental labor we do routinely and repetitively. They free our minds to engage in more creative endeavors. People must be equipped for such changes. They must be prepared for the nonroutine, the unforeseen, the unfamiliar, and the uncertain. The standards of the past are inadequate for the present and future. It is important to recognize that not only do problems change over time but also do the methods, the tools, and the knowledge required for their solutions.


Open Theology ◽  
2020 ◽  
Vol 6 (1) ◽  
pp. 374-377
Author(s):  
Tyron Goldschmidt ◽  
Samuel Lebens

AbstractA reply to Bogdan V. Faul’s “Can God Promise Us a New Past? A Response to Lebens and Goldschmidt.” In this reply we clarify why it is that we regard a scene-changing theory of time to be an improvement over presentism from a theological point of view. We present two benefits: a scene changing theory allows God (1) to improve the past and it allows him (2) to give free will to human beings whilst ensuring that they hyper-will never have misused it. More generally, the scene-changing theory when compared to presentism has the more compelling account of the badness of past evils.


Author(s):  
Nonofho Mathibidi Ndobochani

Africa is the cradle of humankind, with the origin, evolution, and dispersal of hominids understood from this continent. It was not left out in the quest for knowledge on how human beings lived in the past, where they lived, what they used and ate, as well as changes that occurred through time. The development of archaeology in Africa, as elsewhere, had two aspects to it—the volume and inclination of work done as evidenced by extensive fieldwork and publications, and the change in approach that saw a shift toward philosophical and methodological concerns. Terminology broadened as there was a shift from merely establishing evidence of occupation and the presence of material culture, to studying the subtleties and processes underlying the material culture. The human mind is complex; it generated a dynamic material culture temporally and spatially, and notwithstanding the environmental impact on past cultures, humanity also colonized landscapes. Appreciation of an interchange between humanity and the environment became necessary to sync and contextualize the development of ideas, concepts, and worldviews, and whether they emerged from within societies or were externally influenced, they were shared across time and space—necessitating multidisciplinary approaches to studying the past. To an archaeological scholar in Africa, the problem is compounded. The study of the past has always been from an observer’s point of view, resulting in the call to “decolonize archaeology”—Africans were alienated in studying the past and the tendency was to have them not see this past as their heritage. Archaeology must be relevant to Africa’s issues of environmental management, food security, and socioeconomic challenges such as youth and women’s empowerment. What can the discipline offer? Is the archaeology of Africa accessible to its population, and do we see possibilities for an intergenerational beneficiation of Africa’s past? Most importantly, Africa still has a wealth of knowledge to offer in the study of the paleoenvironment, human evolution, food production and processing, historical ecology, multidisciplinary approaches, and computer technology. Their contribution to a better understanding of the rich, complex, and dynamic African past is of utmost importance.


1970 ◽  
Author(s):  
Sebastian Borowicz

The proximity of the late archaic Greek philosophical breakthrough and postmodernity relies on the analogy of a media and intellectual revolution that takes place in both periods. Greek culture of the 6th and early 5th century BCE gradually moves from orality to literacy, from performativity and affection towards an intellectual view of the world and reflective being, from a world that is shared with non-human beings to the world of human monody. Modernity, however, seems to reverse these trends. Nevertheless, we do not go into the past but reach a higher level of archaicity. From this point of view, postmodernity becomes postarchaicity; this is a chance that in the moment of historical contiguity, vivisection of our culture will reveal still active common places, allowing us to explore images before the metaphysical era. The starting point of the analysis is the question“What is the image?” posed by Maurice Blanchot and his extremely insightful answer to this question.


2020 ◽  
Vol 18 (1) ◽  
pp. 1-16
Author(s):  
Mark Collier

Hume maintains that the boundaries of morality are widely drawn in everyday life. We routinely blame characters for traits that we find disgusting, on this account, as well as those which we perceive as being harmful. Contemporary moral psychology provides further evidence that human beings have a natural tendency to moralize traits that produce feelings of repugnance. But recent work also demonstrates a significant amount of individual variation in our sensitivities to disgust. We have sufficient reason to bracket this emotion, therefore, when adopting the general point of view: if we allow idiosyncratic affective responses to shape our fully considered moral judgments, we could no longer reasonably expect spectators with different sensitivities to agree with us.


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