The authors present a new perspective on a wide range of issues in the study of literature and culture. Some of the topics discussed, such as interpretation, canon formation, and literary historiography, belong to the traditional domain of literary studies. Others — cultural identity, convention, systems theory, and empirical methods — originate in the social sciences and are now being integrated into the humanities. By referring to the work of authors as widely apart as Hayden White, Edward Said, Fredric Jameson, Michel Foucault, Jacques Derrida, Reinhart Koselleck, Pierre Bourdieu, Niklas Luhmann, Siegfried Schmidt, Norbert Groeben, and many others, the full complexity of the field of literary studies becomes apparent.The authors argue for a distinction between analysis of literary systems on the one hand and critical intervention on the other. By distinguishing between research and criticism, between knowledge and commitment, they offer new ways for literary studies as well as for cultural critique.

At a time when popular atheism books are talking about the irrationality of believing in God, Willard makes a rigorous intellectual case for why it makes sense to believe in God and in Jesus, the Son.

What is a committed employee? Are such employees better or worse off than uncommitted employees? What are the organizational advantages and disadvantages of having a committed workforce? This book overviews academic and popular perspectives on commitment in employees. It examines the multiple faces of commitment and the links that have been established between the various forms of commitment and organizational behaviour. In addition, questions concerning individual differences, organizational characteristics, job characteristics and work experiences associated with commitment are explored. The volume concludes with a discussion of what organizations can do to manage commitment effectively, including under difficult circumst

Rationality and Religious Commitment shows how religious commitment can be rational and describes the place of faith in the postmodern world. It portrays religious commitment as far more than accepting doctrines—it is viewed as a kind of life, not just as an embrace of tenets. Faith is conceived as a unique attitude. It is irreducible to belief but closely connected with both belief and conduct, and intimately related to life's moral, political, and aesthetic dimensions. Part One presents an account of rationality as a status attainable by mature religious people—even those with a strongly scientific habit of mind. Part Two describes what it means to have faith, how faith is connected with attitudes, emotions, and conduct, and how religious experience may support it. Part Three turns to religious commitment and moral obligation and to the relation between religion and politics. It shows how ethics and religion can be mutually supportive even though ethics provides standards of conduct independently of theology. It also depicts the integrated life possible for the religiously committed—a life with rewarding interactions between faith and reason, religion and science, and the aesthetic and the spiritual. The book concludes with two major accounts. One explains how moral wrongs and natural disasters are possible under God conceived as having the knowledge, power, and goodness that make such evils so difficult to understand. The other account explores the nature of persons, human and divine, and yields a conception that can sustain a rational theistic worldview even in the contemporary scientific age.

Christian faith can lead to a spirituality that can give strength and energy for just action. Conversely, human solidarity can open us up to the contents of the Christian faith. Christian hope, in particular, opens us to a universal solidarity that does not exclude others and never serves only one's own areas without others. Ottmar Fuchs has spelled out this connection in his entire practical theology in many works and now presents here important results of his work in collected form for an English-language readership. The churches are at the service of this commitment for all people. In the acute disputes between identitarian-fundamentalist and open-universal-solidarian formations, the author represents the position of a faith that accepts all people into the love of God and an ethics not limited by any borders. It is the vote for a church that is more self-giving than victorious at the expense of others and that profiles all its "instruments" from the social and ritual organization of the church to its respective external relations in such a way. It is about a format of faith and church that does even not release the respective exclusivistic parts in churches and in society from the caring responsibility.

Albert approaches critical rationalism as an alternative to other philosophical standpoints dominant in Germany: the conceptions of the Frankfurt School, hermeneutical thinking as represented by Gadamer, analytic philosophy, and logical empiricism. The author's purpose is to find a way out of the foundationalism of classical philosophy without falling back on the skeptical views so prevalent in today's philosophical thinking. Originally published in 1985. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

This book presents more than four decades of research in international business at the Department of Business Studies, Uppsala University. Gradually, this research has been recognized as 'The Uppsala School'. The work in Uppsala over the years reflects a broad palette of issues and approaches.