A constructive theology of intellectual disability: human being as mutuality and response
Responding to how little theological research has been done on intellectual (as opposed to physical) disability, this book asks, on behalf of individuals with profound intellectual disabilities, what it means to be human. That question has traditionally been answered with an emphasis on an intellect...
| 主要作者: | |
|---|---|
| 格式: | Print 图书 |
| 语言: | English |
| Subito Delivery Service: | Order now. |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| 出版: |
New York
Fordham University Press
2012
|
| In: | Year: 2012 |
| Standardized Subjects / Keyword chains: | B
智能障碍
/ 神学人论
/ 哲学人类学
B 智能障碍 / 神的形象 / 神学人论 |
| Further subjects: | B
Mental retardation Religious aspects Christianity
B Mental Retardation Religious aspects Christianity B Human beings B Theological anthropology Christianity B People with mental disabilities Religious life B Theological Anthropology Christianity B People with mental disabilities Religious life B Human Beings |
| 在线阅读: |
Book review (H-Net) Cover (Verlag) Inhaltsverzeichnis (Verlag) Klappentext (Verlag) |
| 总结: | Responding to how little theological research has been done on intellectual (as opposed to physical) disability, this book asks, on behalf of individuals with profound intellectual disabilities, what it means to be human. That question has traditionally been answered with an emphasis on an intellectual capacity the ability to employ concepts or to make moral choicesand has ignored the value of individuals who lack such intellectual capacities. The author suggests, rather, that human being be understood in terms of participation in relationships of mutual responsiveness, which includes but is not limited to intellectual forms of communicating. She supports her argument by developing a phenomenology of how an individual with a profound intellectual disability relates, drawn from her clinical experience as a physical therapist. She thereby demonstrates that these individuals participate in relationships of mutual responsiveness, though in nonsymbolic, bodily ways. To be human, to image God, she argues, is to respond to the world around us in any number of ways, bodily or symbolically. Such an understanding does not exclude people with intellectual disabilities but rather includes them among those who participate in the image of God. |
|---|---|
| Item Description: | Includes bibliographical references (p. 131-134) |
| ISBN: | 0823239403 |