What is in a name? Does the difference between onto-theology and theo-ontology direct the way from eco-theology to theo-ecology? Specific Russian theological perspectives

I approach this venture of figuring out the correct terminology to understand reality through the prism of two distinctive Russian Orthodox theologians, Pavel Florensky (1882–1937) and Sergius Bulgakov (1871–1944). The lens I apply mainly to their works is their respective understanding of cosmology, that is, ontology and epistemology. Therefore, I concur with Grenz to abandon the term ‘onto-theology’ and qualify the inverse as a Trinitarian theo-ontology. This honours the intimate connection between knowing and being, and prevents the bifurcation between fidelity and rationality. Mutatis mutandis, the same applies to ‘eco-theology’. This inversion reminds one of Hans-Urs von Balthasar, who bartered the concept of an aesthetic theology for theological aesthetics. Turning this question around would advance our dialogue with the sciences as the common denominator of the discourse is rather nature (creation) discerned from an acknowledged a priori (as all cognition do). In other words, the term theo-ecology is proposed.Intradisciplinary and/or interdisciplinary implications: The purpose study is not ecological but rather an asyndetic use of the terminology about the science and religion dialogue, with reference to the nomenclature of ecology and theology. All observation terms and sentences are theory-laden. Religion can be viewed as a linguistic framework that shapes the entirety of life and thought. Truth claims should focus on the grammar (or rules of the game) and not the lexicon when expressive symbolism is employed.

Empowering the People’s Truth Through Social Media? (De)Legitimizing Truth Claims of Populist Politicians and Citizens

Right-wing populists have allegedly fueled increasing levels of distrust regarding expert knowledge and empirical evidence. Yet, we know little about how right-wing populist politicians and citizens use social media to construct and oppose truth claims. Using a qualitative analysis of Twitter and Facebook posts communicated by right-wing populists and citizens supporting populist ideas in the Netherlands, this article offers in-depth insights into processes of legitimization (confirming truth claims) and de-legitimization (opposing truth claims). The main conclusion is that right-wing populists and citizens supporting populism do not share a universal way of referring to reality. They use social media to communicate a confirmation-biased reality: Expert knowledge and evidence are de-contextualized or reinterpreted and aligned with right-wing populist agendas. References to the people’s experiences and worldviews, conspiracy theories and crisis sentiments are used to legitimize people’s opposition to expert knowledge and empirical evidence. Based on these findings, we coin the idea of an “adaptable construction of confirmation-biased truth claims” central in right-wing populist interpretations of reality. In times of increasing attacks on expert knowledge and empirical evidence, populist discourse may fuel an antagonism between the ordinary people’s experiences and the truth claims of established media channels and politicians in government. Social media offer a platform to members of the public to engage in discussions about (un)truthfulness, perceived deception, and populist oppositions—potentially amplifying divides between the ordinary people’s experiences and expert sources.

Identity

This chapter focuses on the divide between Christian traditions that understand “this is my body” as true in the proper sense (what George Hunsinger calls “real predication”) and those that do not. It traces the development of this divide to the Western eucharistic controversies of the sixteenth century. The author argues that both Roman Catholics and Lutherans (on one side) and Swiss Reformers and the Radical Reformation (on the other) shared an assumption that language must be either literal or figurative, with only the former adequate for proper truth claims. The author also analyzes the eucharistic controversy between Luther, who understood “is” as an example of literal predication, and Zwingli, who saw it as a rhetorical trope and thus not properly true. The chapter concludes by arguing that a cognitive understanding of language can transcend this dichotomy since figurative language can indeed be capable of proper truth claims.

Data-driven news work culture: Reconciling tensions in epistemic values and practices of news journalism

This study investigates the epistemological implications of the appropriation of audience analytics in a data-driven news culture. Focussing on two central aspects of epistemology, epistemic value and epistemic practices, we ask two overall questions (1) How are audience metrics balanced and reconciled in relation to other standards in the justification of news as valuable knowledge? How are different practices of research and presentation, truth-seeking and truth-telling, prioritized in a news organization marked as a data-driven news work culture? The study presents a case study of a Scandinavian legacy news publisher that has pursued the embracing of a data-driven news work culture. It is based on a qualitative multi-method approach. The findings show how metrics are used as a superior standard in deciding on the epistemic value of news. This is expressed in strategies, guidelines and discussions in the newsroom, and put into practice in coaching, evaluations and rewarding of the performance of individual journalists. In the everyday news production, metrics are reconciled in relation to independent standards in journalism, related to the claims of news journalism to provide relevant and verified public knowledge about current events. Moreover, the study shows how the embracement of metrics radicalizes the focus on presentation, packaging and timing in the optimization of news material and in the valuing of professional practices. Efforts in research and truth seeking are more seldom explicitly valued. The work of fulfilling reasonable truth claims is mainly taken for granted.

Allosemitism and cosmisation

In this article, we explore the fruitfulness of seeing allosemitism as an aspect of cosmisation. We explore possible tropes such as creating order from chaos, embracing Christian identity and supersessionism, and legitimising the Bible’s truth claims. Drawing from the Swedish press of the period 1770–1900, allosemitism and cosmisation are explored through the lens of three tenacious myths, all of which date back centuries: Blood Libel, the Wandering Jew and Israelite Indians. The ‘Jew’ as the Other is frequent in previous research. The combination of allosemitism and cosmisation gives us another way to explain the Othering of the ‘Jew’: expressions of allosemitism in a world-creating process.

The (in)credible fiscal prize: A critical examination of the discourse of evidence in early childhood intervention

In playing with the concept of ‘credibility’, this article presents a critical examination of the discourse of evidence and the programming of upbringing in early intervention policy and practice. The truth claims of the evidence discourse in policy are explored through a single complex case study of an early intervention city in Northern Ireland. The framework for the study discussed uses Bourdieu's thinking tools of habitus, capital and field alongside Foucauldian discourse analysis to explore the ways in which early intervention policy and practice impact on children, parents and communities. A key question is to consider how evidence is constructed within the discourse and how this can be considered as a Foucauldian regime of truth. Building from the emerging body of critique around scientism and parenting, the study extends this through a sociopolitical lens to the Northern Ireland context. Despite a strong tradition in Northern Ireland of community-based activism and political transition from direct rule to devolution, early intervention policy and programming have tended towards direct read across from Britain and the USA. The study documents that community-based practice struggles within the policy field for recognition, yet ‘home grown’ carries significant social capital within and across communities. The dominant policy discourse of the (in)credible ‘fiscal prize’, transformation through evidence-based interventions contrasts with the backdrop of worsening child poverty in communities. Contrary to the truth claims, this suggests the reproduction rather than transformation of social disadvantage.

In Conversation with Vicki Kirby: Deconstruction, Critique, and Human Exceptionalism in the Anthropocene

In this interview Marc Higgins invites Vicki Kirby to dilate on the themes that have exercised her attention over the last thirty years. His questions address the received assumptions that shape political and ethical debate and the suggestion that their terms of reference require a radical shake-up. Kirby’s counter-intuitive treatment of familiar and accepted ways of thinking pays special attention to the nature/culture division and its myriad reconfigurations (body versus mind; primitive, or first, versus complex, or second; illiteracy versus literacy). She interrogates the routine and almost automatic logic that segregates what is deemed abstract and ideational from the pragmatic gravitas and political urgency that we tend to secure in empirical, “on the ground” evidence. For Kirby, this notion of material evidence and the weight of its truth claims, together with the corollary belief that the ideational and abstract are entirely other to physical and material reality, promote an insidious political agenda that sustains misogyny, racism, and ecological degradation as inevitable. By underlining the implicated ecologies of life whose dynamic cross-overs and impurities are also manifest in our thought structures, we are challenged to work with/in a sense of corruption that is irreducible and not simply negative.

Konsep Dasar Pendidikan Islam Inklusif : Studi Tentang Inklusivitas Islam Sebagai Pijakan Pengembangan Pendidikan Islam Inklusif

The paradigm shift in the inclusive Islamic education curriculum is an essential part of Presidential Decree No. 7 of 2021. There is a tendency for religious learning to be normative-indoctrinative and lead to truth claims, raising suspicions that religious education contributes to the generation of extreme views. PPIM UIN Jakarta research shows that the PAI curriculum is still ambiguous on the issue of tolerance, and there is a tendency for PAI teachers to have an intolerance opinion towards minorities by 34%, and towards adherents of other religions by 29%. This study discusses the concept of inclusive education in Islam, the urgency of inclusive Islamic education, and the paradigm shift from exclusive to inclusive. This research is a literature study with a rationalistic approach. Data analysis uses reflective thinking logically to interpret the inclusive values of Islamic education and reflect them into strategic steps to answer the challenge of exclusivity. This study shows that Islam carries an inclusive spirit characterized by terminologies such as at-ta'arruf, at-tasammuh, at-tawassuth, and at-ta'awun. The urgency of inclusive Islamic education is intended so that the character of inclusive Islam is truly taught in learning. To change the paradigm of Islamic education from exclusive to inclusive, improvements are needed in curriculum elements, educators, and learning strategies.

‘So, Is It True?’ Time to Embrace the Hermeneutical Turn in Catholic Religious Education in the Republic of Ireland

A key challenge for educational provision in the Republic of Ireland has been the need to develop appropriate approaches to religious education that are effective in terms of meeting the needs and rights of students in a democratic pluralistic society. At the centre of such discussions, although rarely explicitly recognised, is an attempt to grapple with the question of truth in the context of religious education. This paper argues that religious education, in attempting to engage with this evolving context, is challenged in two trajectories: (a) by approaches that operate from the presumption that objective truth exists and (b) by approaches that are sceptical of any claim to objective truth. It will be argued that proposals, such as those offered by active pluralists, to deal with religious truth claims in religious education are limited in terms of their capacity to adequately treat such claims and the demands that these carry for adherents. This paper argues for a hermeneutical treatment of the context for Catholic religious education in the Republic of Ireland, which is considered under the following headings: (1) irruptions from the periphery, (2) the theological matrix, (3) the status of religion, and (4) the position of students and teachers in religious education classes. From this it will be suggested that promoting religious education as a hermeneutic activity allows for a respectful engagement with competing truth claims.

Archaeology, Greco-Roman

Greco-Roman archaeology is an indispensable source of scholarship for biblical scholars. Those who work in a largely textual discipline benefit from conversation with archaeologists to situate literary data within its historical material contexts. Greco-Roman archaeology can also provide insight into the economic, social, political, and religious lives of persons in the ancient world, including marginalized persons whose lives are often obscured by elite literary material. Lastly, Greco-Roman archaeology and biblical studies have intertwined histories and entanglements with colonialism, and comparative work helps to uncover those legacies, especially where they are still operative in the present. While biblical scholars might long for evidence that directly connects to specific individuals in the earliest Christ communities (and thus to the texts of the New Testament), archaeological evidence most often provides evidence for context and not positivist truth claims. Biblical scholars looking, for example, for a particular building where Paul might have slept or where the first Christ communities may have met will be disappointed by the archaeological evidence. Though this evidence is rich and diverse and specific, it does not tell us about the particular individuals biblical scholars so often seek. In other words, the questions biblical scholars ask of Greco-Roman archaeology are often unanswerable. A better use of Greco-Roman archaeology is to guide biblical scholars in asking better questions and learning about the social, economic, and material context from which texts and communities emerge.