Philip J. Kain
In recent writings on Marx one finds an increasing interest in his humanism. This phenomenon began in the third decade of our century as a reaction against the mechanistic and stereotyped image of Marx 1 characteristic of the Second International and of Stalinism. Lukacs, in History and Class Consciousness (1923), was one of the first to discover this new Marx, and he did so even before the most important 2 of the humanistic writings of the young Marx had been discovered. With the publication ofthese writings in 1932 - namely, the Economic 3 and Philosophic Manuscripts of 1844 - this new outlook was given enormous impetus. In these Manuscripts, Marx makes the human being the creator and the goal of alI reality. The objectification of the human essence through labor transforms both society and nature. Labor transforms its wor1d into a place which mirrors, unfolds, and confirms the human being. This humanism is a complex and many-faceted issue. In this book we will be concerned only with a certain part of it, i.e., the epistemology, method, and doctrine of nature which it involves. Other aspects of it - Marx' concept of alienation and his theory of labor and the state -have 4 been dealt with elsewhere.
Sandra M. Schneiders
NEW WINESKINS draws the biblical, historical, theological, psychological, and experiential foundations of religious life into a remarkably new synthesis that is eminently credible, creative and challenging. Its contribution toward understanding the emergence of differing theologies of religious life is clear and compelling. With great clarity and precision, Sandra Schneiders provides us with the interaction of description, interpretation, and evaluation of the development of religious life over the past 20 years, particularly among women in the US.
Sandra M. Schneiders
Suggestions for resolving the problem of an exclusively male God-image that are both faithful to the tradition and liberating for women.
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