• Independent Filmmaking: Projecting a Screen of Particularity With Integration

      Seerveld, Calvin; Macklin, Scott; Institute for Christian Studies (Institute for Christian Studies, 1995)
    • Instructive Ambiguities: Brecht and Muller's Experiments With Lehrstucke

      Seerveld, Calvin; Leach, James Frederick; Institute for Christian Studies (Institute for Christian Studies, 1992-11)
    • Kant's Critique of Beauty and Taste: Explorations Into a Philosophical Aesthetics

      Seerveld, Calvin; Zuidervaart, Lambert Paul; Institute for Christian Studies (Institute for Christian Studies, 1975-09)
    • Learning as Transcendence: The Solution to the Learner's Paradox in Plato and Merleau-Ponty

      Hoff, Shannon; Sheridan, Joanna; Institute for Christian Studies (Institute for Christian Studies, 2015-05)
      This thesis attempts to resolve the learner's paradox on the basis of Merleau-­Ponty's insights in the Phenomenology of Perception by showing that the paradox is misleading in at least two important ways: it presumes that our "knowing" relation to the world operates in the form of explicit knowledge, whereas really we mainly operate on the basis of a pre-­reflective familiarity with various things; and, it presumes that we are "in charge" of our learning, whereas really learning is part of the ongoing coupling of self and world. The first chapter offers a reading of Plato's Meno that argues that Plato implicitly offers a solution to the paradox that is compatible with Merleau-­Ponty's. The second chapter explicates Merleau-­Ponty's own version of the learner's paradox. The third chapter criticizes the learner's paradox from the Meno using Merleau-­Ponty's insights. The conclusion offers a few ideas on what shape teaching should take, given the foregoing account of learning, that are drawn from John Locke's "Some Thoughts Concerning Education."
    • Liberal Democracy and Canada's Aboriginal Peoples: Negotiating Basic Group Rights Within the Framework of Political Individualism, 1969-1988

      Marshall, Paul A.; Schouls, Timothy A.; Institute for Christian Studies (Institute for Christian Studies, 1989-09)
    • Liberal Progressivism and Public Policy: A Foundational Analysis of Unemployment Insurance in Canada

      Marshall, Paul A.; Hogeterp, Michael C.; Institute for Christian Studies (Institute for Christian Studies, 1995-10)
    • Liberating Emergence: Human Dependence and Autonomy in Emergentism, Hermeneutics, and Pragmatism

      Kuipers, Ronald A.; Johnson, Matthew E.; Institute for Christian Studies (Institute for Christian Studies, 2014-08)
      This thesis traces a thread that runs through emergentism in analytical philosophy and the thought of five philosophers: Martin Heidegger, Hans-Georg Gadamer, Charles Taylor, John Dewey, and Richard Rorty. I suggest that the insight that connects all of these thinkers is precisely the insight that undergirds a theory of “strong emergence,” which acknowledges that in certain systems, properties emerge that exert causal influence on the system out of which they emerged. Strong emergence offers a helpful “third way” to describe human personhood that is neither reductionistic nor dualistic and maintains that the human person is both dependent upon and (within certain limits) autonomous from the system out of which it emerges. I will suggest that the hermeneutic philosophy of Heidegger, Gadamer, and Taylor clarifies the historical cultural conditions out of which the human person emerges as a critical and creative agent in a way that similarly maintains a balance between the dependence and autonomy of the human person. Dewey and Rorty, on the other hand, provide accounts of human situatedness but emphasize the creative freedom that emerges out of this situatedness, characterizing humans as artists or poets who can engage with their situatedness in novel ways. For both Dewey and Rorty, our ability to shape the future and to shape ourselves is built into our experience in the world. I will conclude that each of these five thinkers develop accounts of human personhood that resonate with strong emergence, describing how human persons are able to emerge out of their embeddedness in the world, upon which they remain ever dependent, as creative innovators.
    • Making Sense: An Expansive Study of Imagination, Structural Metaphor, and Aesthetic Normativity with Calvin Seerveld

      Smick, Rebekah; Yett, Danielle RaeAnn; Institute for Christian Studies; Kuipers, Ronald A.; Zuidervaart, Lambert (Institute for Christian Studies, 2019)
    • Man, Faith, and Religion in Bavinck, Kuyper, and Dooyeweerd

      Olthuis, James H.; Fernhout, Harry; Institute for Christian Studies (Institute for Christian Studies, 1975-05)
    • Metaphor, An Aesthetic Figure: An Analysis of Philip Wheelwright's Theory

      Seerveld, Calvin; Ophardt, Michael J.; Institute for Christian Studies (Institute for Christian Studies, 1983-05)
    • Nemesis and Fulness: Reinhold Niebuhr's Vision of History, 1927-1934

      McIntire, Thomas; Moquist, Tod Nolan; Institute for Christian Studies (Institute for Christian Studies, 2001-01)
      There are many excellent studies of the life and thought of Reinhold Niebuhr (1892-1971), prominent Christian ethicist, social philosopher, and political activist of the American Century. Most studies focus on his mature works of mid-century, particularly his theological ethics. The following study treats his emergent theory of history between 1927-1934, especially the idea of progress and the narrative of modern capitalist society. During this formative period Niebuhr wrote three major books (Does Civilization Need Religion? [1927], Moral Man and Immoral Society [1932], and Reflections on the End of an Era [1934]) which reflect his intellectual passage from religious liberalism and the politics of persuasion to "Christian-Marxism" and the politics of power. The following thesis will trace the diverse historiographical influences found in these works, from the church-historical perspective of Ernst Troeltsch to the dialectical materialism of Karl Marx. It is common to say that Niebuhr was purely a theologian of history. But following Ricoeur and White, I describe the main ingredients of a philosophy of history that are present in these writings: myth, plot, social processes, patterns of progress and cycle. Moreover, he was a "thinker in time"--these philosophical elements combined to render a plausible and meaningful narrative context for social action. In the early period Niebuhr began his lifelong critique of Enlightenment, capitalism, and the idea of progress. Following Robert Nisbet's analysis of the concept of progress in Western cultural history, I will argue that Niebuhr traverses his own peculiar dialectics of history, moving from the idea of progress-as-freedom (in the twenties) to the idea of progress-as-power (in the thirties); from the form of irony to the form of tragedy; from the concept of the voluntary reform of the excesses of captialism to the concept of the frank use of coercion to implement a socialist alternative to captialism. His philosophy of history in this period thus reflects in Christian idiom aspects of the very antinomies of the Enlightenment regarding personality and power, freedom and fate, which he desires to overcome.
    • On Spectation: Mikel Dufrenne's Valuation of Aesthetic Experience

      Seerveld, Calvin; Enneson, Peter; Institute for Christian Studies (Institute for Christian Studies, 1981-07)
    • One Man's God ... Another's Demon: A Study Into the Relativity of Value and the Remoteness of Science in the Sociology of Max Weber

      Olthuis, James H.; Breems, Bradley G.; Institute for Christian Studies (Institute for Christian Studies, 1975-10)
    • Ow(n)ing Existence: Human Meaning, Identity and Responsibility in Heidegger's Being and Time

      Hoff, Shannon; Richard, Bryan Samuel; Institute for Christian Studies (Institute for Christian Studies, 2013-09-02)
      This thesis pays attention to the nature of human being that comes to light in Martin Heidegger's Being and Time. In particular, it attempts to show that his notion of authenticity allows for a distinctive and fruitful conception of ethical responsibility, albeit one that challenges us to rethink ethics and responsibility anew. I claim that if authenticity is ‘owning’ one's existence in a way that is properly fitted to Dasein's ontological way of being (as nonself-identical, ecstatic temporality), this ownership of self will necessarily be the stance of recognizing and responding to that which always already includes a network of relations involving world and others. On such an understanding, genuine existential care for oneself is also care for others in the most originary way possible. Such an ontological picture has been criticized by some commentators as being too formal, insufficiently historical, and lacking genuine mediation – in short, for being ineffectual as a normative force in real-life situations. The main contribution of this thesis is to argue against such an interpretation by showing that Heideggerian authenticity is a properly dialectical concept, capacious enough to account for the legitimate concerns raised by such criticisms, while also being productive for new articulations of what is really normative about human relations.
    • Philosophy and Faith: a Critical Examination of Karl Jaspers' Philosophy of Religion

      Olthuis, James H.; Dudiak, Jeffrey M.; Institute for Christian Studies (Institute for Christian Studies, 1987)
    • The Place of Theory in the Old Stoa

      Hart, Hendrik; Hull, John E.; Institute for Christian Studies (Institute for Christian Studies, 1975-05)
    • Points of Convergence Between Dooyeweerdian and Feminist Thought: Reflections On Their Critiques of the Kantian Heritage

      Hart, Hendrik; Wesselius, Janet Catherina; Institute for Christian Studies (Institute for Christian Studies, 1991-08)
    • Power and Mutuality in Modern Foreign Language Education: The Possibility of a Christian Orientation

      Olthuis, James H.; Smith, David Ian; Institute for Christian Studies (Institute for Christian Studies, 1997-09)
    • Prospects for a Historical Poetics of Cinema: David Bordwell, Kristin Thompson, and Neoformalism

      Seerveld, Calvin; Linnell, Greg S.; Institute for Christian Studies (Institute for Christian Studies, 1993-09)
    • Relationship Issues: Forgiveness and Promising According to Hannah Arendt and Jacques Derrida

      Hoff, Shannon; Ratzlaff, Caleb; Institute for Christian Studies (Institute for Christian Studies, 2015-08-31)
      In retrospect this learning experience lead me to two conclusions. First, the way we hold someone responsible must reflect the openness and vulnerability of the actor and those to whom she relates. What we do when we hold someone responsible, administering a sentence, for example, must respond to the unending process of interaction and transformation that defines the human person in intersubjective life. This essentially describes the meaning and limits of holding someone responsible. The second lesson was more directly addressed in this thesis. It concerns the idea that the uncertain and vulnerable characteristics of the self that accompany our transformability, are not simply detriments to responsibility. Rather, the uncertain nature of a self as it exists in relationship with others is a condition of meaningfulness, responsibility, and love. As a condition of responsibility, our finitude calls for the sustaining ethical practices of promises and forgiveness. Uncertainty, even in its greatest manifestations as birth and death, is something we can embrace.