32
" A young woman faces the decision of whether to marry a certain man whom she loves but who has deeply rooted, traditional ideas concerning marriage, family life, and the roles of men and women in each. A sober assessment of her future tell the woman that each of the two alternatives offers real but contrasting goods. One life offers the possibility of a greater degree of personal independence, the chance to pursue a career, perhaps more risk and adventure, while the other offers the rewards of parenting, stability, and a life together with a man whom, after all, she is in love with. In order to choose in a self-determined mode the woman must realize that the decision she faces involves more than the choice between two particular actions; it is also a choice between two distinct identities. In posing the questions " Who am I? Which of the two lives is really me?" she asks herself not a factual question about her identity but a fundamental practical question about the relative values of distinct and incommensurable goods. The point I take to be implicit in Tugendhat's (and Fichte's) view of the practical subject is that it would be mistaken to suppose that the woman had at her disposal an already established hierarchy of values that she must simply consult in order to decide whether to marry. Rather, her decision, if self-determined, must proceed from a ranking of values that emerges only in the process of reflecting upon the kind of person she wants to be. "
35
" If, therefore, those called to office and leadership roles in the church remain content merely to organize and manage the internal affairs of the church, they are leaving a vacuum exactly where there ought to be vibrant, pulsating life. Of course Christian leaders need to be trained and equipped for management, for running of the organization. The church will not thrive by performing in a bumbling, amateur fashion and hoping that piety and goodwill will make up for incompetence. But how much more should a Christian minister be a serious professional when it comes to grappling with scripture and discovering how it enables him or her, in preaching, teaching, prayer, and pastoral work, to engage with the huge issues that confront us as a society and as individuals. If we are professional about other things, we ought to be ashamed not to be properly equipped both to study the Bible ouselves and to bring its ever-fresh word to others. "
― N.T. Wright
40
" The funny thing about games and fictions is that they have a weird way of bleeding into reality. Whatever else it is, the world that humans experience is animated with narratives, rituals, and roles that organize psychological experience, social relations, and our imaginative grasp of the material cosmos. The world, then, is in many ways a webwork of fictions, or, better yet, of stories. The contemporary urge to “gamify” our social and technological interactions is, in this sense, simply an extension of the existing games of subculture, of folklore, even of belief. This is the secret truth of the history of religions: not that religions are “nothing more” than fictions, crafted out of sociobiological need or wielded by evil priests to control ignorant populations, but that human reality possesses an inherently fictional or fantastic dimension whose “game engine” can — and will — be organized along variously visionary, banal, and sinister lines. Part of our obsession with counterfactual genres like sci-fi or fantasy is not that they offer escape from reality — most of these genres are glum or dystopian a lot of the time anyway — but because, in reflecting the “as if” character of the world, they are actually realer than they appear. "