Reformational Philosophy

This dissertation constitutes a critical assessment of Heidegger's account of our everyday being-in-the-world as it relates to his critique of rationalism. Philosophy has been dominated by the idea of rationality, not merely as an ideal to attain to, but as the true essence of what is. Heidegger's phenomenology of the everyday, while contributing to a critique of rationalism, does not lead to a greater appreciation of the everyday. Instead, the everyday continues to play a negative role within Heidegger's philosophical project. This assessment of the everyday is shown to have important parallels with rationalism, and to implicate Heidegger's philosophical project in problems similar to those of rationalism. Heidegger continues the search for a more essential understanding of being beyond the complexity of the everyday, and interprets authenticity in opposition to the everyday. By developing Heidegger's phenomenology of the everyday along the lines most relevant to his critique of rationalism, this dissertation takes a critical stance towards these areas which parallel the denigration of the everyday in rationalism, and the problems that arise out of them.

A HIPÓTESE REVISITADA: um exame retrospectivo à guisa de prefácio à presente edição Não sou daqueles autores que creem que um texto, depois de escrito, tem vida e significado próprio. Ao contrário, estou convicto que minhas intenções autorais controlam o significado de cada palavra e precisam ser compreendidas, analisadas e criticadas antes de serem negadas ou reproduzidas. No entanto, uma coisa não se pode negar: os processos desencadeados pela publicação do Ortodoxia Integral são incontroláveis. Esses já puderam ser observados no evento de lançamento do livro. Um trecho do vídeo da fala do Pr. Paulo Júnior foi recortado e despretensiosamente republicado na internet. Esse vídeo, sem tratamento, sem legenda ou qualquer identificação simplesmente viralizou nas redes sociais. Na última vez que olhamos, eram mais de 750 mil visualizações no Facebook, sem falar em outras mídias sociais que não nos permitem quantificar essa capilaridade. Além disso, o livro abriu a possibilidade de diálogo menos polarizado em torno do tema da missão integral. Não só eu, mas vários membros do Movimento Mosaico foram solicitados para mediar conversas sobre a relação entre ortodoxia bíblica, filosofia reformada, integralidade da missão e desafios latino-americanos. O que percebemos nessas ocasiões foi que, na maioria das vezes, as opiniões das pessoas eram formadas a partir de leituras ou contato com "comentários de comentários" sobre os pastores e principais envolvidos com a teologia como missão integral ou filosofia reformacional. Ficamos muito felizes de poder dissipar a maioria dessas caricaturas envolvendo ideias, posturas e pessoas que admiramos e nos consideramos companheiros de missão. Isso fez com que fosse possível um terceiro e último desdobramento desde o lançamento do Ortodoxia Integral, a saber, uma crescente contribuição de diversos interlocutores com as hipóteses apresentadas no livro. Questionamentos importantes advindos dos amigos Ariovaldo Ramos e Guilherme Burjack, como também o incansável apoio dos amigos Guilherme de Carvalho e Igor Miguel, que fizeram com que a discussão sobre as dimensões integrais da missão de Deus fosse levada adiante. Nesse processo, o diálogo, a crítica e a sugestão de novos pontos de vista dos amigos Daniel Vieira, Guilherme Franco, Jonas Madureira e Marcos Almeida nos ajudaram a refinar e confirmar nossa hipótese central exposta no presente livro.

This is my English translation of H. G. Stoker's doctoral dissertation written under Max Scheler in 1925 (Das Gewissen: Erscheinungsformen und Theorien), quite possibly the most exhaustive study of conscience in any language.  It was received with acclaim by Scheler, Heidegger and others in its day, but never promoted as an independent publication.  Now I'm happy to help make it available to a much wider audience in English translation.

It has sections exploring (1) various historical theories conscience (Jerome, Origen, Albertus Magnus, Thomas Aquinas, Cardinal Newman, Butler, Kant, Schopenhauer, Nietzsche, Freud, and many others); (2) the various terms used for conscience in Greek, Latin, and other European languages; (3) different types of theories -- those that identify conscience with the intellect, intuition, will, feelings, etc.; (4) the development of conscience; and (5) the reliability of conscience.

The book is not highly technical, but reasonably accessible, and promises to be of interest to those interested in moral and religious psychology, ethics, and religion, as well as Schelerian phenomenology.

The book will go on sale the end of March.

Dooyeweerd's conception of societal sphere sovereignty is examined in terms of his notions of a basic creational diversity; modality and individuality structures;societal communities; sovereignty (over-against autonomy/decentralization, and subsidiarity); distinct inner structural principles, the intrinsic limit of state power, and non-individualism. A consistent application of Dooyeweerd's conception of sphere sovereignty to the question of tax-based support for social programs, results in the conclusion that, according to Dooyeweerd's view, the state does not properly possess the competence to fund social programs through taxation in any form.

Largely same as 2006 class paper, with minor corrections and revisions, and addition of a *postscript* highlighting a developing reformational critique of state monopoly itself, and the state's economic interventionism.

This book examines John Calvin’s sense of vocation.

1) It begins with an analysis of thinking on prophecy in early, medieval, and Reformation theology.

2) It finds Calvin within a non-mystical, non-apocalyptic prophetic tradition that focused on scriptural interpretation.

3) It argues Calvin believed his prophetic authority was the same as Isaiah and Jeremiah, and suggests that he may have held himself to be infallible in matters related to Christian doctrine.

4) It argues that starting from about 1555, Calvin began to conceive the idea of encouraging one of the French 'lesser magistrates' (the princes of the blood royal) to rise up in armed conflict against the sitting French king with the aim of taking the throne.

5) Thus, it argues that when that did happen in 1562 when Louis of Condé gathered troops in Orléans and declared their intentions to liberate King Charles IX from the evil councillors surrounding him, this had Calvin's fingerprints on it -- Calvin was to a significant degree responsible for this turn of events.

6) Calvin pursued this plan, I argue, as one of a number of approaches to winning France for the gospel. In this way, the volume explores Calvin's sense of vocation and the impact this had on his political thought.

Obra escrita pelo jurista e filósofo holandês Herman Dooyeweerd, como introdução ao seu sistema de filosofia cristã. A obra foi traduzida por Rodolfo Amorim Carlos e por mim. Eu preparei ainda a introdução editorial e uma versão revisada e expandida do glossário.

Traducción realizada por un servidor, el autor, es el Doctor James Olthuis. "La discusión teológica actual se centra en la naturaleza de la Palabra de Dios y asuntos referentes a la hermenéutica. Estos tópicos son muy complicados, y además, de inmensas consecuencias. En este documento llamaré brevemente la atención a ciertos asuntos que requieren urgente e inmediata discusión para realzar, antes que confundir, el testimonio del pueblo de Dios ante el tumultuoso mundo de los setenta."

Entre as dificuldades principais da filosofia política está a relação entre o poder político e a justiça. O filósofo calvinista Herman Dooyeweerd propõe uma solução singular para essa polaridade através de sua análise ontológica da experiência humana e da sociedade. Para Dooyeweerd o poder político só pode realmente ser distinguido de outras formas de poder quando é reconhecida a sua esfera própria de responsabilidade, que seria a administração da justiça pública. Ao mesmo tempo, não haveria uma definição simples de “justiça”, devido à existência de múltiplas esferas de responsabilidade na sociedade. Assim sua teoria social lança uma base definida para o pluralismo social e para uma teoria complexa de justiça que limitaria a esfera de ação do Estado sem negar sua responsabilidade “moral”

The huge potential of reformational philosophy to be a blessing to Christians and their neighbours has yet to be fulfilled.  In part this is due to the complexity of many of the books produced by this philosophical movement, and partly because of the different way of thinking it promotes. It is my hope that in trying to explain some of the ideas and principles as simply as possible, a small contribution may be made to making reformational philosophy better known and appreciated.

The text is set out in four chapters, each containing short digestible sections. The first two chapters are short and introductory looking, first, at the worldview background (sections 1-7), and, next, at the nature and task of philosophy (sections 8-14). The final two chapters are much longer and form the main exposition of reformational philosophy, first focusing on “understanding the cosmos” (sections 15-37), and second on “Understanding our Tasks” (38-50).

This M.A. research is guided by the following question: “whether and to what extent would it be possible to establish points of consensus and dissent between Christian Realism as a proper "community of discourse" of International Studies, and the reformational tradition of social-political thinking, focusing on Abraham Kuyper's Neo-Calvinist social-political theory? Through a dialogue and antithesis movement between Political Christian Realism and the Reformational tradition of social-political thinking (Neo-Calvinism) starting from their respective proponents, we seek to (a) identify and present a definition, the presuppositions, the structural and historical development of what was conventionally called "Christian Realism" in International Politics studies, through two conceptual frameworks applied to it, namely "Community of Discourse" and a specific form of "foreign policy analysis"; (b) to delimitate and clarify the theoretical framework concerning the Dutch Neo-Calvinism theory, starting from Abraham Kuyper’s social-political thought and ponderations – here established as our analytical focus – towards the heirs of this Reformational strand of theory; (c) to inquire about the potential points of consensus and dissent between the 'Christian realist community of discourse' (Christian Realism) and Kuyperianism in their respective ethical-normative approaches and formulations on International Political Theory. It will be from such "Post-secularist" context of revival of the religious argument for International Studies, and from the resumption of the ethical-normative theoretical analyzes for the field of International Relations, that this research draws its inquiring impetus and its litigation in favor of a Christian-Kuyperian approach to International Politics.

Esta investigação dissertativa é orientada pela seguinte pergunta: “se e em que medida haveria a possibilidade de se estabelecer pontos de consenso e dissenso entre o Realismo Cristão, enquanto uma “comunidade de discurso” própria dos Estudos Internacionais, e a tradição reformacional de pensamento político-social, com enfoque na teoria político-social Neo-calvinista de Abraham Kuyper?”. Mediante um movimento de diálogo e antítese entre o Realismo Cristão Político e a tradição Reformacional de pensamento político-social (Neo-calvinismo), a partir de seus respectivos proponentes, busca-se (a) identificar e apresentar uma definição, os pressupostos, o desenvolvimento estrutural e histórico do que convencionou-se chamar de “Realismo Cristão” nos estudos de Política Internacional, via dois enquadramentos conceituais à ele aplicado, a saber, “comunidade de discurso” e uma forma específica de “análise de política externa”; (b) delimitar e explicitar os fundamentos e os baldrames teóricos concernentes ao Neo-calvinismo Holandês, a partir da reflexão e do pensamento político-social de Abraham Kuyper, nosso enfoque analítico, e dos herdeiros desta vertente teórica Reformacional; (c) averiguar possíveis pontos de consenso e dissenso entre a ‘comunidade realista cristã de discurso’ (Realismo Cristão) e o kuyperianismo em suas respectivas abordagens e formulações ético-normativas para uma teoria de Política Internacional. Será a partir de um contexto “Pós-secularista” de reavivamento do argumento religioso para os Estudos Internacionais e da retomada das análises teóricas ético-normativas para o campo das Relações Internacionais, que esta pesquisa extrai seu ímpeto inquiridor e seu pleito em favor de uma abordagem cristã-kuyperiana para a Política Internacional.

In his incarnation as 'Morus' in Utopia, Thomas More asserts his profound disagreement with his fictional character, Raphael Hythlodaeus. Whereas Hythlodaeus extols the merits of commonality and the moral value of pleasure, Morus dismisses the whole project as absurdity, or hopeless wishful thinking. This divergence has been variously interpreted, but mostly played down. This paper argues that the civilized, amicable, and yet genuine discord between Raphael Hythlodaeus and Morus is the key to Utopia. We can appreciate its importance only if we understand who Hythlodaeus is, and what the purpose of the dialogue is. We also have to do justice to Thomas More's politics, which were grounded on the authority of the Christian tradition, in the Old and the New Testament. Over the years, Thomas More maintained a very clear and consistent line of thought on the legitimacy of worldly wealth, the responsibilities inherent in its management, the imperative to curb their enjoyment, the temptation of 'business' and greed, the duty of charity, and the value of penance, remorse, prayer, and other kinds of self-inflicted suffering. In A Dialogue of Comfort against Tribulation, Anthony, the wiser character, conveys Thomas More's relentless praise of pain. Anthony has the last word. So, too, does Morus.

A provisional translation of "Wetten en Feiten: De 'wijsbegeerte der wetsidee' temidden van hedendaagse bezinning op dit thema" by Johan van der Hoeven first published in Wetenschap Wijsheid Filosoferen edited by P. Blokhuis, B. Kee, J.H. Santema and E. Schuurman (pp.99-122)

This article is offered as a preliminary 'pre-theoretical' groundwork for systematic Christian thinking. It seeks to describe the 'scholastic dilemma', that is the irresolvable question about whether God's relation to the world is necessary or contingent. One horn of the dilemma derives from the view of God primarily as intellect. The other horn of the dilemma derives from the view of God primarily as will. In his dictum, Deus legibus solutus est sed non exlex, John Calvin rejects both these positions. The trinitarian basis for this dictum was spelt out more fully by later Calvinistic thinkers, including Abraham Kuyper and Cornelius van Til. Implicitly for Calvin and explicitly for Kuyper and Van Til, the love of the Persons of the Trinity for one another is the basis for God's covenantal trustworthiness in his dealings with the world. Recognising this trinitarian basis allows us to conceive of God as at once faithful in his dealing with the world, and yet not dependent on the world for his existence. This has profound and far-reaching implications for our understanding of society, including the universal and institutional church, with a recognition of the priority of relationships.

This article was first published in Philosophia Reformata, Vol. 58 (1993), pp. 192-209.  It examines Dooyeweerd's philosophical anthropology and identifies several problems in it related to Kant, Dooyeweerd's conception of time, and discrepancies between his philosophical conception of man and his affirmations of Biblical language about man.  The work of G.C. Berkouwer and Peter Steen are frequenly referenced.

Abraham Kuyper's conception of societal sphere sovereignty has received various interpretations. Herman Dooyeweerd's interpretation of sphere sovereignty develops Kuyper's conception in terms of its being rooted in and motivated from a distinctly Christian religious orientation, and results in a view of society that is neither individualistic, nor collectivistic. In this paper Dooyeweerd's philosophically elaborated account is examined in terms of his notions of a basic creational diversity; modality and individuality structures; societal communities; sovereignty over-against autonomy/decentralization, and subsidiarity; distinct inner structural principles, the intrinsic limit of state power, and non-individualism. A consistent application of Dooyeweerd's conception of sphere sovereignty to the question of the status of education as a sovereign sphere, and the propriety of its tax-based support, results in the conclusion is that, according to Dooyeweerd's view, the state does not properly posses the competence to fund schooling through taxation in any form.

Antes de pensar sobre a viabilidade de conectar a igreja com a academia, é necessário dar um passo para trás e levantar outra questão igualmente fundamental: quem ou o que separou a igreja da universidade? Ou ainda, qual obstáculo fez os indivíduos acreditarem que não era possível ser cristão no ensino e na pesquisa científica? Essas perguntas têm algumas formas de resposta. Para os objetivos imediatos desse texto, vou abordar apenas duas delas: uma resposta histórica e outra pragmática sobre essa separação. A primeira via de esclarecimento dessa problemática é a simples reconstrução arqueológica de tal desconexão. Essa metodologia é uma das formas privilegiadas de acessar o presente, uma vez que ela o faz através de uma relação com o passado. Grosso modo, a arqueologia consiste em se perguntar pelas condições de possibilidade de refazermos o caminho histórico que desencadeou o fenômeno que temos diante de nós. Trata-se de perguntar pela archē de algo -conceito grego que significa "início" e "princípio". Ou seja, aquilo que tanto deu origem ao fenômeno contemporâneo, como também comandou sua história. Vale ressaltar, no entanto, o que o filósofo italiano Giorgio Agamben diz sobre o método arqueológico: "essa origem não pode ser datada ou cronologicamente situada: é uma força que continua a agir no presente, assim como a infância que, de acordo com a psicanálise, determina a atividade mental do adulto, ou como a forma com que o big bang, de acordo com os astrofísicos, deu origem ao Universo e continua em expansão até hoje". 1 Essa ideia de um evento que aconteceu, mas que não terminou de uma vez por todas, fica muito clara no caso específico da desconexão entre o saber universitário e a fé cristã. Toda a compreensão no senso comum do Ocidente sobre a relação entre academia e igreja foi determinada por um acontecimento em especial: aquilo que ficou conhecido como "o mito do conflito" entre religião e ciência. Esse mito baseia-se na invenção de dois profissionais da controvérsia do século XIX: o cientista John William Draper e o historiador Andrew Dickson White. Basicamente essa posição ficou popularizada nos livros História do 1 Doutorando em Filosofia (UFG) onde desenvolve pesquisa em ética e filosofia política contemporânea. Membro do Movimento Mosaico e da Igreja Presbiteriana Beréia, autor de Ortodoxia Integral: teoria e prática conectadas na missão cristã (2014) e Free Bonhoeffer: confissão de fé e conspiração política (2015).

»Buße« wie auch »Sünde« sind in den Ohren vieler Menschen Reizworte. Damit verbinden sich häufig Vorstellungen von Unterdrückung, Ausgrenzung oder Leibfeindlichkeit. So ist es auch wenig überraschend, dass die Praxis eines liturgischen, regelmäßigen Sündenbekenntnisses im Rahmen des Sonntagsgottesdienstes unter Generalverdacht geraten ist. Ist das aber wirklich der einzige Grund, weshalb die Präsenz eines »Bußakts« im Gottesdienst seit einigen Jahrzehnten zunehmend als fragwürdig betrachtet wird?In theologischer Perspektive liegen die Gründe für diese »Bußvergessenheit« primär woanders, nämlich in jenem anthropologisch-expressiven Gottesdienstverständnis, das auf Schleiermacher zurückgeht und die heutige evangelische deutschsprachige Liturgik weitgehend prägt. Erst eine Infragestellung dieses Modells sowie eine Wiedergewinnung des – reformatorischen und »katholischen« – pneumatisch-formativen Gottesdienstverständnisses kann ermöglichen, dass »Buße« (Umkehr) erneut als eine wesentliche Dimension der gottesdienstlichen Handlung wahrgenommen wird: Im Gottesdienst handelt Gott an den Menschen durch Handlungen, die Menschen vollziehen, und wirkt in und durch die Liturgie re-orientierend (»metanoetisch«) auf die versammelte Gemeinde. Dies trifft zwar auf den Gottesdienst als Ganzes zu, aber die »Umkehrliturgie« ist der Ort im Gottesdienst, an dem die metanoetische Dimension besonders deutlich und prägnant in den Vordergrund tritt. Die Argumentation zugunsten dieser zweifachen These (Gottesdienst als pneumatisch-formatives Geschehen; Metanoia als Wirkung des Gottesdienstes) wird in Dialog mit älteren und neueren liturgietheologischen Entwürfen aus dem deutschen und angelsächsischen Sprachraum sowie durch die Auslegung einer klassischen reformierten Bußliturgie (Genf/Straßburg 1542) entfaltet. Daraus gewinnt der Verfasser Erkenntnisse, die in die materialliturgischen Analysen bezüglich des Vollzugs liturgischer Buße einfließen, welche die Studie abrunden.

The rediscovery of Hermanni Buschii Annotationes in Petronii, Honorius Cubitensis as the first German editor of Petronius and the denominational conversion of the original by Melchior Goldast

In 1501, the humanist Hermann von der Busche (Hermannus Buschius, 1468-1534) is said to have commented on the civil war poem of Petronius. The rediscovery of the underlying original manuscript illuminates not only the pre-reformationist reception of Petron, it also illuminates the denominational conflicts in the respublica litteraria shortly before the outbreak of the Thirty Years' War, in which the Satyricon of Petronius was used as a means of mutual discrediting in a central place.

Die Wiederentdeckung der Hermanni Buschii Annotationes in Petronii, Honorius Cubitensis als erster deutscher Petronherausgeber und die konfessionelle Umnutzung des Originals durch Melchior Goldast

Im Jahr 1501 soll der Humanist Hermann von dem Busche (Hermannus Buschius, 1468–1534) das Bürgerkriegsgedicht des Petronius kommentiert haben. Die Wiederentdeckung der zugrundeliegenden Originalhandschrift erhellt nicht nur die vorreformatorische Rezeption Petrons, sie beleuchtet zugleich die konfessionellen Auseinandersetzungen in der respublica litteraria kurz vor Ausbruch des Dreißigjährigen Krieges, in der das Satyricon des Petronius als Mittel gegenseitiger Diskreditierung an zentraler Stelle Verwendung fand.

Ältere Vorfassung. Einzelne Seiten sowie die Abbildungen sind freigelassen.

Eingestellt am 500. Jahrestag des Thesenanschlags zu Wittenberg, Berlin, den 31. Oktober 2017.

Im ersten Teil dieses Papers steht Martin Heideggers einflussreiche Analyse der onto-theologischen Verfassung der Metaphysik im Zentrum (Gott als höchstes Seiendes), die zum berühmten Interdikt geführt hatte, dem gemäss die Philosophie „heute“ vorziehe, von Gott zu schweigen. Im zweiten Teil geht es darum, ausgehend von zeitgenössischen Denkansätzen der Phänomenologie und Hermeneutik, einen umfassenden Begriff von Wahrheit zu entwickeln, der es erlaubt, die von Heidegger herausgearbeiteten Probleme zu überwinden und das Gottesthema in der Philosophie der Gegenwart erneut zu etablieren.

The present paper explores the repression of Lutheran and evangelical theological writings and bibles in the Habsburg Low Countries during the 1520s, in the aftermath of the Edict of Worms. The way in which different jurisdictions dealt with a work entitled “Summa der Godliker Scrifturen” (“The Sum of the Holy Scripture”) provides material for a comparative analysis of techniques of repression. This paper also examines the rise of predecessors of the Index of Forbidden Books, and provides a facsimile of a previously unknown such list, the earliest yet identified, promulgated in the diocese of Vienna in 1528.
The first appendix identifies the mysterious “Ioannes Zel” censored in the 1529 Brussels proto-index as the Antwerp printer Jan van Ghelen.
A second appendix provides the first accurate and comprehensive bibliography of the editions of the “Summa der Godliker Scrifturen,” including recently recovered photographs of the title page and colophon of an edition of which the last known copy was destroyed during WWII.

This paper looks at the development of neo-Calvinism in Britain during the period up to World War II (WWII). Though the term neo-Calvinism is broad, the focus here will be on the Reformational strand associated with the approach of Kuyper, Dooyeweerd and Vollenhoven.
Keywords: neo-Calvinism, Reformational philosophy, Kuyper, Dooyeweerd, Sovereign Grace Union, Henry Atherton, Britain

An article version based on original audio here: https://tinyurl.com/R13anarchism
The Reformed theological tradition historically holds to an interpretation of Romans 13 that, in its basic outline, is compatible with libertarian anarchism, or ‘stateless civil governance.’ After addressing four preliminary issues, I summarize a Reformed libertarian anarchist view of civil governance compatible with the interpretation, and then present that biblical interpretation in its key points.
Originally published here: https://libertarianchristians.com/2019/05/31/romans-13-and-stateless-civil-governance-a-reformed-view/

This paper seeks to explore the relevance of Gianni Vattimo’s philosophy for the contemporary discussion concerning the nature and task of philosophy.  First of all, an orientation to the question will be given through a review of the sense of crisis that has arisen in recent years concerning the task of philosophy with particular reference to the anti-metaphysical mood characteristic of postmodern philosophy.  The paper will then give a presentation of Vattimo’s understanding of metaphysics, explain his reasons for rejecting metaphysics and sketch his proposed response of an ‘ontology of actuality’.  The critical section of the paper will argue that the crisis in philosophy is that of the spirit of modernity with its dialectic of autonomous freedom and autonomous science.  An account of the limits of philosophy will be offered in terms of the character of theoretical thought which will provide a platform to assess Vattimo’s proposal for a postmetaphysical philosophy.  In conclusion some comments will be made regarding the conference theme of ‘order’.

The field of International Political Economy, consolidated over three decades has established itself as an interdisciplinary, plural and broad discipline in the studies of the World Economy. Therefore, we questioned whether there would be room in this discipline for a theoretical contribution, specifically the formulations as proposed by the Dutch tradition of reformational thinking. Abraham Kuyper, a Dutch theologian and statesman, offer a broad political-social theory entitled "Spheres of Sovereignty", in an attempt to explain possible relationships among the various spheres of human knowledge. According to Kuyper, however much the spheres of knowledge are distinct, they relate to the reality of horizontal human experience. Through an exploratory and introductory investigation, this article attempts to contribute to a new Kuyperian approach to IPE studies through a theoretical movement called dialogue and antithesis.

O campo da Economia Política Internacional, consolidado há mais de três décadas, se estabeleceu como uma disciplina de caráter interdisciplinar, plural e abrangente nos estudos da Economia Mundial. Diante disto, questionamos se haveria espaço nesta disciplina para uma contribuição teórica, especificamente as formulações propostas pelo pensamento reformacional de tradição holandesa. Abraham Kuyper, teólogo e estadista holandês, propôs uma teoria político-social abrangente intitulada de " Esferas de Soberania " , no intento de explicar possíveis relações entre as diversas esferas do saber humano. Segundo Kuyper, por mais que as esferas de conhecimento sejam distintas, elas se relacionam na realidade da experiência horizontal humana. Por meio de uma investida exploratória e introdutória, este artigo intenta contribuir com uma nova abordagem kuyperiana para os estudos em EPI, por meio de uma dinâmica chamada de diálogo e antítese.

What is often overlooked in a liberal arts education is that it can be threatening to those in power.  Formal leadership has extolled the value of a liberal arts education, but sometimes a critical and creative citizen, someone trained in the liberal arts, confronts the abuses of leadership.  Liberal arts students speak truth to power, and power does not not like that.

Story has a peculiar power. It is said that truth clothed in a story will enter every door. This is evident also in the renown of Comenius' work Labyrinth of the World and the Paradise of the Heart. About a half century before Bunyan's Pilgrim's Progress, Comenius wrote a narrative allegory about a pilgrim who wanders through a labyrinthlike world and seeks the way out, salvation. The story is simple, the allegory is lucid, and the plot is straightforward, but the didactic effect has been great. The fact is that Comenius wrote a number of good works, but none of them enjoyed such popularity and didactic power as the Labyrinth. The question is, what is the magic of a narrative form? In what lies its formative power? What makes a story (an allegorical story in this case) so functional from the educational perspective?

Chapters fifty-one through fifty-three of part two of _Don Quijote_ conclude Sancho’s rule over Barataria, i.e., the climax of the novel’s political allegory. Note that the novel is decidedly epistolary here. Cervantes was clearly meditating on politics circa 1614, and this meant the Morisco Question.