• Ethics and the Theory of Everything

      Johnson, Matthew E.; Institute for Christian Studies (2013-06-04)
    • Conversation and Closed Beliefs: How to Talk to a Fundamentalist

      Johnson, Matthew E.; Institute for Christian Studies (2013-05-28)
    • Contemporary Art and Religion: Review of a Lecture by James Elkins

      Johnson, Matthew E.; Institute for Christian Studies (2013-05-24)
    • Forty Days Later on a Thursday

      Johnson, Matthew E.; Institute for Christian Studies (2013-05-17)
    • Building a World Where Knowledge is Free

      Johnson, Matthew E.; Institute for Christian Studies (2013-10-23)
    • Believing For Me: Žižek, Interpassivity, and Christian Experience

      Mackie, Carolyn J.; Institute for Christian Studies (2013-05-02)
    • This Thinking Individual: Conscience and Subjectivity in Søren Kierkegaard and Hannah Arendt

      Mackie, Carolyn J.; Institute for Christian Studies (2013-01-19)
    • The Spiritual Meaning of Technological Evolution to Life

      Kirby, Joseph Morrill; Institute for Christian Studies (Cosmos Publishing Cooperative, 2013)
      There are two senses by which technology can be seen as a new layer of living complexity: first, while biological systems can only appropriate 24 of the 91 natural elements into their metabolic processes, technological systems can imbue complex form into all 91 elements; second, this added capacity gives life the potential to expand across its current limit – the atmosphere of the Earth – in the same way as it expanded from the oceans to the land some five hundred million years ago. This essay explores what such an understanding of life and technology might mean to us, humanity, in the context of our current ecological and social catastrophe.
    • The Quest for Pleasure and the Death of Life

      Kirby, Joseph Morrill; Institute for Christian Studies (Cosmos Publishing Cooperative, 2011)
      In this paper, I present a parallel between Schopenhauer, who argues that a purely rational being would see life as meaningless suffering and therefore refuse to inflict existence on a new generation of humans, and economist Lester Thurow, who argues that it is irrational to care about what happens to the world after one's own death, even if this means the extinction of the human species. I show first how these attitudes stem from an orientation that judges life in terms of pleasure and pain. Then, with reference to an article by Amien Kacou, I seek to refute this orientation, showing how a conscious being that actually saw pleasure as its highest good would likely become miserable - or, conversely, that the only way for such a being to actually experience pleasure would be for it to see justice as more important than its own individual satisfaction. I conclude with some reflections on what this means in terms of Nietzsche's statement "God is dead," and what ramifications it has on the current ecological crisis.