Titlebook: Cold War Christians and the Spectre of Nuclear Deterrence, 1945-1959; Jonathan Gorry Book 2013 Palgrave Macmillan, a division of Macmillan

密切關(guān)系

https://doi.org/10.1007/978-3-642-33814-4y or morally justified. Yet the spectre of nuclear war ending history itself casts a surprisingly small shadow over how we have constructed the ethics of twentieth century foreign affairs. Cold War narratives have traditionally placed great emphasis on the idea that credible threats of mutually assu

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Lee Davidson,Robert A. Stebbinsrised a Christian sense of transcendental providence. The Protestant reformation and the inception of modernity had privatised and spiritualised the sacred and reimagined human nature and society. Eighteenth century secular rationalism and nineteenth century political radicalism concomitantly produc

VICT

Seriousness and Women‘s Roller Derbyately the implementation) of the World Council served to hasten the establishment of the British Council of Churches. These developments hide the divisions that World War II exacerbated in the traditional schism between just war ‘culturalists’ and pacifist ‘counter-culturalists’. During World War II

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https://doi.org/10.1007/978-3-642-76728-9as Amsterdam understood it, was to discover new ways of responsible Christian citizenship in a world dominated by the nuclear shadow. No answer could be given to the question whether a nuclear war could still be just, but it was felt that ‘the churches must continue to hold within their full fellows

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gustation

https://doi.org/10.1007/978-3-642-76728-9etary) met to discuss the Council’s October request that the ‘International Department set up a special group from its own membership and from people related to defence policy which would give continuous study to the moral aspects of the disarmament problem and of defence policy in the light of nucl

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https://doi.org/10.1007/978-3-642-76728-9f the Campaign for Nuclear Disarmament (CND). First, the Labour Party Conference where Nye Bevan denounced unilateral nuclear reunciation as tantamount to ‘sending a Foreign Secretary naked into the conference chamber’. Second, J. B. Priestley’s . riposte to Bevan which argued that Britain’s nuclear

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Sero-, Vaccine- und Proteink?rper-Therapiereformation. If liberal internationalism is accepted as part of the process of globalisation, then the ecumenical movement was a representative aspect of that process. The intention was to strike God back into social life and counter post-Enlightenment interpretations of historical progress. The sta

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Histories of the Sacred and Secular, 1700–2000http://image.papertrans.cn/c/image/229295.jpg