This book examines the social relevance of philosophy as this problem is posed in the contemporary Modernism-Postmodernism debate. Manuel P. Arriaga critically investigates the two sides of the debate in their various presuppositions and their equally diverse ramifications in fields ranging from political theory, philosophy of religion, and theory of knowledge, among others. Making use of the problematic of social justice as touchstone in threshing out the issue and aided particularly by the thought of Emmanuel Levinas, Arriaga then presents a view of the social relevance of philosophy that incorporates the good points of the opposing camps of the debate. The Modernist-Postmodernist Quarrel on Philosophy and Justice will interest anyone wishing to ask about the social relevance of what philosophers do.

In the light of the threats posed to Christianity by militant Islam, intolerant secularism, and widespread misinformation (The Da Vinci Code, the Jesus Seminar, etc.), the necessity of informed and articulate defense of the Christian faith today can hardly be contested. Reasons for Our Hope offers a sophisticated yet accessible guide to "destroying speculations and every lofty thing raised up against the knowledge of God, and . . . taking every thought captive to the obedience of Christ" (2 Corinthians 10:5). The book's 31 chapters are divided into four sections: • Apologetics Methodologies and Systems - with chapters on worldviews, the tension between faith and reason, etc. • Apologetics in Scripture and in History - a look at apologetics in the Old and New Testaments, early church, middle ages, the Reformation, Enlightenment, and today. • Apologetic Problems - issues such as the value of philosophy, dealing with skepticism, the problem of evil, miracles, the Resurrection, etc. • How to Use Apologetics in Engaging the World - how to engage the Cultist, Secularist, Postmodernist, Muslim, and Eastern Mystic.

In this book it explores science and technology, makes connections between these epistemic, cultural, and political trends, and develops profound insights into the nature of our postmodernity.

This book investigates the practice of family mediation and some of the challenges that may hinder its effective use by marginalised groups in a society. Those challenges include gendered power disparity and family violence, especially towards women, and the discussion extends to how the challenges can be overcome through a practice of evaluative mediation to provide fair outcomes for women. Unlike other contemporary books on mediation, this book not only discusses different theories of power and equity in mediation, it also includes a number of verbatim quotes from different mediation sessions to demonstrate how those theories are operationalised in a real life context. While other contemporary texts on mediation focus on Western style facilitative mediation and its limitations in attaining fair justice for women enduring gendered power disparity and family violence, this text emphasises an evaluative mediation style that is embedded in Eastern social practices. Instead of focusing on gendered power disparity and family violence as limitations on the practice of facilitative mediation, this book details the practice of evaluative mediation which may provide fair justice to women despite the presence of gendered power disparity and family violence in a society.

Is time a natural reality that social symbols such as clocks and calendars merely contingently represent? Lateness protocols seemingly exhibit such contingency, for not all cultures regulate synchronization identically. Just as social/cultural time structures are interpreted to diverge from time’s natural rhythm, body modifications are often presented as social productions that divert human bodies from their naturally originated, corporeal temporality. A similar separation informs climate change discourses, supposing a natural rhythm that industrialized culture has invaded, the effects of which humans might be too late to arrest. Interrogating this conceptual separation matters, given that if certain times are considered to be more natural than others, a situated politics emerges regarding the associated cultural structures. Furthermore, our personal investments in experiences of lateness, which are embedded within social time, seemingly contradict the constructionist impression that social time is merely a contingent misrepresentation of what time actually is. Through Derridian deconstruction, Merleau-Pontian phenomenology, and Bergsonian time-philosophy, complemented with voices from fields including object oriented ontology, new materialism, and new criticism, this book re-evaluates the timing of times from a philosophical perspective.

The Mi’kmaq of eastern Canada were among the first indigenous North Americans to encounter colonial Europeans. As early as the mid-sixteenth century, they were trading with French fishers, and by the mid-seventeenth century, large numbers of Mi’kmaq had converted to Catholicism. Mi’kmaw Catholicism is perhaps best exemplified by the community’s regard for the figure of Saint Anne, the grandmother of Jesus. Every year for a week, coinciding with the saint’s feast day of July 26, Mi’kmaw peoples from communities throughout Quebec and eastern Canada gather on the small island of Potlotek, off the coast of Nova Scotia. It is, however, far from a conventional Catholic celebration. In fact, it expresses a complex relationship between the Mi’kmaq, Saint Anne, a series of eighteenth-century treaties, and a cultural hero named Kluskap. Finding Kluskap brings together years of historical research and learning among Mi’kmaw peoples on Cape Breton Island, Nova Scotia. The author’s long-term relationship with Mi’kmaw friends and colleagues provides a unique vantage point for scholarship, one shaped not only by personal relationships but also by the cultural, intellectual, and historical situations that inform postcolonial peoples. The picture that emerges when Saint Anne, Kluskap, and the mission are considered in concert with one another is one of the sacred life as a site of adjudication for both the meaning and efficacy of religion—and the impact of modern history on contemporary indigenous religion.