The Relevance of Thomas Berry for 21st Century Catholicity

The ecological crisis continues to be identified as the most significant social breakdown in the world. One of the important foundational influences on the development of an adequate religious response is the thought of cultural historian Thomas Berry. He affirmed the critical role that the world’s religions have in developing a spirituality that supports the sacrifices, visions, and dreams needed to live in an integral way with the Earth’s community of life. Such a spirituality provides the psychic energies we need to adequately respond to the crisis. The author of this article argues that Berry’s thoughts continue to be relevant, especially in the context of the emergence of a renewed sense of Catholicity. This article presents an overview of the breadth and depth of the study that led to Berry’s articulation of a new human orientation needed to reverse the path of devastation. It offers Berry’s insights into the reasons why it is difficult for Christianity to effectively respond to the present crisis and calls for a new Catholicity that functions out of the comprehensive context of an evolutionary and emergent universe.

Unity in Malaysia through Religion and Culture

Malaysia is band together not just by culture, patriotism, and government efforts but also by a shared understanding of many faiths. But, the future seems to be unsafe due to economic, social and environmental vulnearability in recent times. To overcome this situation, we must proclaim our duty to one another, to the larger community of life, and future generations, mainly via the practice of our faith. Racial solidarity should be fostered via culture and religion. Unity through understanding diverse religions and cultural practices can be fortified via education such as vision school concept, teacher’s role at the school and the education system.

The University at the Crossroads of Eco-Social Challenges: Pedagogy of Care and the Community of Life for a Transformative Learning

What kind of responsibility do universities have with regard to the current emergency created by ecological and socio-economic collapse? This work begins by considering the colonization of universities by neoliberal globalization. Education is one of the areas that appears as a fundamental source of business in the globalized economy, thus reorienting the role of the State in accordance with the New Public Managements (NPM's) educational policy. The NPM is the main instrument responsible for modifying the structure and culture of state services by means of introducing privatization and market-specific mechanisms. But, in so doing, something very important is created: a process of “re-culturing,” the establishment of the “one-track thinking.” It is “endogenous neoliberalism” that promotes the construction of a new identity: the neoliberal view of education from the “entrepreneurial self.” Next, and based on the criticism of the Frankfurt School, we question whether the use of reason—as instrumental reason—exists in neoliberal logic, and how it use is related to morals and ethics. We need alternative ideas that configure a new worldview for a new scenario, one which facilitates a deep civilizational reconstruction. The Community of Life is the fundamental certainty on which we can base a new worldview. We are one human family and, even more, one Earth Community with a common destiny. This perspective exists at an even more inclusive level, in order to integrate all living beings. We need care for the community of life with understanding, compassion, and love. It implies a synthesis, which places us at the doors of wisdom. The ethics of care and its educational translation as Pedagogy of Care, should have, as its main objective, the experiential learning of our reconnection with the Community of Life. Therefore, it would be necessary a truly transformative learning that we, as humanity, will need to carry out. This is where universities are called on to play a strategic role. The changes that must take place in universities have to be based on a new worldview: the Ethics of Care of the Community of Life. Finally, some practical consequences are proposed in this sense.

On Nation-to-Nation Partnership and the Never-Ending Business of Treaty-Making: Reflections on the Experience of the Crees of Eeyou Istchee (Eastern James Bay)

This article discusses the successes of the Crees of Eeyou Istchee in the continual negotiation and renegotiation of their treaty relationship with the Quebec and Canadian governments but also queries how arrangements reached during more than four decades of treaty relationship, charting a course of proliferating entanglements with resource-extractive capitalism and state administration, both express and diverge from the “community of life” relational ontology of Cree activity on the land. While the Crees of Eeyou Istchee have achieved important successes in negotiating economic equity and territorial self-government and have not allowed themselves to be trapped in a once-and-for-all “settlement” of their rights, their negotiations with the state and with corporate entities reward certain Cree interests and positions over others. Compromises have occurred and development pathways chosen that increasingly challenge those who maintain as political priorities the defence of ecological diversity and integrity and accompanying Cree lifeways. Incommensurable premises of liberal capitalism and statehood have inhibited the conditions for the reproduction of Cree relationality, however nimbly the latter grapples with the former in reaching successive treaties and agreements Dans cet article, je me penche sur les succès obtenus par les Cris de Eeyou Istchee dans la (re)négociation perpétuelle de la relation de traité qu’ils entretiennent avec les gouvernements du Québec et du Canada. En même temps, j’explore comment la relation de traité, qui a dessiné pendant plus de quatre décennies des enchevêtrements proliférants avec le capitalisme d’extraction et l’administration étatique, reflètent tout en s’en distinguant l’ontologie relationnelle de type « communauté de vie » qui caractérise l’activité des Cris sur le territoire. Bien que les Cris de Eeyou Istchee aient engrangé d’importants succès dans la négociation de l’équité économique et de l’autonomie territoriale, et bien qu’ils ne se soient pas laissés piéger dans un « règlement » définitif de leurs droits, les négociations engagées avec l’État et les corporations ont favorisé certains intérêts et positionnements Cris par rapport à d’autres. Les compromis réalisés et les voies de développement empruntées mettent de plus en plus au défi ceux dont les priorités politiques restent la défense de la diversité et de l’intégrité écologiques et l’accompagnement des modes de vie cris. En ce sens, les présupposés incommensurables du capitalisme libéral et de l’État entravent la reproduction de la relationnalité crie, même si cette dernière lutte habilement contre les premiers dans la conclusion des traités et des ententes successives.

importance of early Christian thought for theology today.

Early Christianity is not only a source of historical interest, it also challenges the systematic theology and Christian ethics of today. Early Christians saw themselves as a community of life with the Eucharist at its centre. Because they participated in eternal life, they were willing to sacrifice their earthly lives in times of persecution and in the care for those who were in mortal danger. As a community of life, they rejected killing any human being, and thus also rejected abortion and military service. They were not an alternative community marked by their diet, dress or emancipation. In such issues they adapted to their environment. They made a difference by their love for those who were in need and by their faithfulness to Christ – though their message was sometimes better than their praxis.

Parafilia wyzwaniem dla małżeństwa kanonicznego

The considerations made in this article justify the conclusion that a paraphilic assesses the marriage from a selfish perspective, because everything he does is aimed at satisfying his pleasure. He does not consider the other person or the possibility of treating him objectively - in other words, a parafilik treats his partner as a thing to satisfy his selfish need for pleasure. Meanwhile, in the marriage relationship, closeness and realization of the good of the other party are sought as an equal partner. On the other hand, paraphilism, which is a sexual impulse, destroys not only the marriage but the spouse and, to a greater or lesser extent, the paraphilic himself. In a marriage with a paraphilic, there is no stability, no realization of the spouse's good, no realization of the community of life and love, only instinctive satisfaction, which is also unnatural. Nevertheless, regardless of the definition of paraphilia in medical sciences and psychology, when conducting a trial in an ecclesiastical court, it should be verified in the light of the concept of Christian anthropology, proper to canon studies. The paraphilia itself does not nullity it, it all depends on the severity of the disorder in question and its impact on the functioning in marriage.

10. Contemplative Studies of the 'Natural' World

To build a bridge between scientific and ethical perspectives on ecological issues, David Haskell advocates for contemplative exercise, in the sense of repeated, open-ended attention. Contemplative participation within the community of life deepens one’s sense of ecological aesthetics, and such appreciation for the beauty of nature provides an integrative ground for ethical actions informed by scientific knowledge.

Ensuring the continuity of family law protection after the opening of succession estate in Russian law

In modern Russian succession law, factual grounds (incapacity for work, maintenance and community of life with the testator, etc.) have a decisive influence on the construction of the legal and necessary hereditary order. Thus, the Russian legislator protected incapable persons who were, after the death of the provider, supported by the testator during his lifetime. By enacting such inheritance regulations, the legislator has remained faithful to the Russian legal tradition and the idea of subsistence (which is the basis of legal inheritance in Russian law), and successfully ensured the continuity of family law protection for incapacitated individuals. This paper focuses on the inheritance mechanism aimed at ensuring the continuity of family law protection to persons who are incapable to work, and who were supported by the testator during his/her lifetime. In light of current inheritance legislation of the Russian Federation and the views presented in the Russian legal literature and jurisprudence, the author points out that the continuity of family law protection of incapacitated persons who were supported by the testator may be effectively ensured through the institute of universal succession.

Queer immanence in "Who is? Woyzeck": The technocentric utopia of the master and the slave

Queer immanence in Who is? Woyzeck: The technocentric utopia of the master and the slaveMontažstroj’s Who is? Woyzeck is a performative history about individuals’ open wounds that will probably never heal, especially in the context of technodemocracy and liberal deprivation processes. Woyzeck is a Georg Büchner hero whose voice is not able to be heard. He is deprived, deprivileged, and his behavior/labor is socially unacceptable. He is devoid of humanity, turned into an animal, pure zoe, and thus treated like one by the system. Montažstroj’s project was, therefore, eager to explore the politics of power where the individual is subdued to numerous forms of violence and the way these violent acts resonate on the surface of human intimacy. The rhythmic changing of scenes depicted social coercion and private agony; the play questioned the world of isolated and lonely individuals. Woyzeck was presented as a pure phenomenon, as an individual trapped in a Hegelian master-slave relation, thus as a non-person whose body is being occupied and used in a specific situation of violence, love, betrayal, jealousy and murder, with no way out. The performance of two men and a woman on a stage, which is supposed to function as a specific community of life, bombarded with techno and rave music, together with pure channels of associations derived from various sources, primarily from Büchner's text, which was written in 1836, is thus analyzed as a deconstructive and multi-layered re-inscription of political and discursive regimes subdued by frenetic music samples. Immanencja queer w Who is? Woyzeck. Technocentryczna utopia „pana i niewolnika”Who is? Woyzeck autorstwa grupy Montažstroj to performatywna opowieść o otwartych ranach jednostek, które prawdopodobnie nigdy się nie zagoją, szczególnie ze względu na procesy technodemokracji i liberalnej deprywacji. Woyzeck, którego głos jest niesłyszalny, to bohater dramatu Georga Büchnera – jest ograbiony, odarty z praw, a jego zachowanie/praca są społecznie nieakceptowane. Woyzeck jest pozbawiony cech ludzkich, zamieniony w zwierzę, czyste zoe, a co za tym idzie jest traktowany przez system jak zwierzę. Celem omawianego projektu grupy Montažstroj było zbadanie polityki władzy, w której jednostka jest poddana licznym formom przemocy, a także sposobów, w jakie te akty przemocy rezonują na powierzchni ludzkiej intymności. Rytmiczna zmiana scen ilustruje społeczny przymus i prywatną agonię, sztuka bada świat zamieszkany przez wyizolowane i samotne jednostki. Woyzeck został zaprezentowany jako czyste zjawisko, jednostka uwięziona w Heglowskiej relacji „pana i niewolnika”, a więc jako nie-osoba, której ciało jest zawłaszczane i używane w konkretnej sytuacji przemocy, miłości, zdrady, zazdrości i morderstwa, bez możliwości ucieczki. Performans dwóch mężczyzn i kobiety na scenie, który ma prezentować specyficzną wspólnotę życia, bombardowany muzyką techno i rave, wzbogacony czystymi strumieniami skojarzeń wywodzącymi się z różnych źródeł (przede wszystkim z napisanego w 1936 roku tekstu Georga Büchnera), jest analizowany jako dekonstrukcyjna i wielowarstwowa re-inskrypcja politycznych i dyskursywnych reżimów podporządkowanych frenetycznym próbkom muzycznym.