In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Moral Traditions: An Introduction to World Religious Ethics, and: Understanding Religious Ethics, and: Moral Struggle and Religious Ethics: On the Person as Classic in Comparative Theological ContextsBrian D. BerryMoral Traditions: An Introduction to World Religious Ethics Mari Rapela Heidt Winona, Minn.: Anselm Academic, 2010. 138 pp. $22.95.Understanding Religious Ethics Charles Mathewes Malden, Mass.: Wiley-Blackwell, 2010. 277 pp. $41.95.Moral Struggle and Religious Ethics: On the Person as Classic in (...) Comparative Theological Contexts David A. Clairmont Malden, Mass.: Wiley-Blackwell, 2011. 245 pp. $99.95These three texts each make significant contributions to comparative religious ethics, a relatively recent discipline that reflects the rise of religious pluralism and globalization. Taken together, these books raise questions about what comparative religious ethics is, how it should be done, and why it should be done. What makes comparative religious ethics “comparative” and to what extent can comparative religious ethics be made genuinely “theological”?Mari Rapela Heidt, who holds a PhD in theological ethics from Marquette University and currently lectures in the religious studies department at the University of Dayton, has written a well-organized and highly accessible introduction to the ethics of the world religions for beginning undergraduate students. Each of the main chapters in her book surveys a major world religion (Hinduism, Buddhism, Judaism, Christianity, Islam, and the Chinese moral tradition) through four lenses: a brief review of the tradition; the moral world of the religion; values, principles, or virtues in the tradition; and the religious tradition on a particular moral issue (e.g., Hinduism on abortion, Buddhism on wealth and poverty, Judaism on the environment, Christianity on war and peace, Islam on men and women, and China’s one-child [End Page 202] policy). The book also includes opening chapters that introduce students to the study of ethics and religious ethics; a final chapter on additional religious moral traditions (Sikhism, Jainism, Bahá’í, and Shinto); sidebars highlighting major religious figures, texts, or events (e.g., Gandhi, Thich Nhat Hanh, Elie Wiesel, the Charter of Medina, and the Cultural Revolution); and discussion questions, bibliography (including visual media), footnotes, a glossary, and an index.Although this book briefly discusses the discipline of comparative religious ethics and some of its descriptive and conceptual methods in its opening chapters, its broad scope and concise treatment mean that the actual task of comparing the similarities and differences in the ethics of the world religions is kept to a minimum. The few detailed comparisons that are made focus largely on Hindu, Buddhist, and Christian understandings of the concepts of reincarnation (29, 34, 64), dharma (18–19, 23–24, 34–35, 64), karma (18–19, 21–23, 35–36, 64), and ahimsa (25–27, 38, 70–71). While the main chapters are organized in a way that facilitates comparison, and discussion questions are included that invite students to observe similarities and differences, the book would be strengthened by giving greater attention to comparison throughout and adding a concluding chapter that summarizes its comparative content. It ends somewhat abruptly with a discussion of the Shinto moral tradition.Charles Mathewes, associate professor of religious studies at the University of Virginia, has written a book that, while limited to Judaism, Christianity, and Islam, achieves much greater comparative sophistication. The text is based on a course he has taught for more than ten years called “Religious Ethics and Moral Problems,” and it bears the marks of a seasoned teacher whose primary audience is advanced undergraduate students, both religious and secular. Mathewes writes from a Protestant Christian perspective “having a strong apocalyptic dimension which is focused on the next life,” acknowledging that Roman Catholics and Eastern Orthodox may find his views “odd or confused” (53). Part 1 discusses the relationship between God and morality and provides an overview of the ethics of each of the three Abrahamic religions. Parts 2 and 3 then examine not only the moral positions but “the arguments animating the traditions” (3) on a wide range of personal and social matters (e.g., friendship, sexuality, marriage and family, lying, forgiveness, capital punishment, war, and the environment). Part 4 turns to the even more ordinary topics of labor, leisure, and life and the more... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Consistently Pro-Life: The Ethics of Bloodshed in Ancient Christianity by Rob Arner, and: Christ at the Checkpoint: Theology in the Service of Justice and Peace ed. by Paul Alexander, and: Becoming Nonviolent Peacemakers: A Virtue Ethic for Catholic Social Teaching and US Policy by Eli Sarasan McCarthyBrian D. BerryReview of Consistently Pro-Life: The Ethics of Bloodshed in Ancient Christianity ROB ARNER Eugene, OR: Pickwick, 2010. 136 pp. $15.56Review (...) of Christ at the Checkpoint: Theology in the Service of Justice and Peace EDITED BY PAUL ALEXANDER Eugene, OR: Pickwick, 2012. 182 pp. $19.80Review of Becoming Nonviolent Peacemakers: A Virtue Ethic for Catholic Social Teaching and US Policy ELI SARASAN MCCARTHY Eugene, OR: Pickwick, 2012. 259 pp. $27.00In Consistently Pro-Life, Rob Arner (who teaches at Chestnut Hill College in Philadelphia) makes the case that Christians should not kill other human beings—regardless of the circumstances. Taking as his point of departure the vigilante killing of abortion doctor George Tiller in Wichita, Kansas, in 2009, he argues not only that abortion is always morally impermissible but so also is [End Page 217] the murder of abortion doctors and the use of the death penalty to punish those who murder them. In addition, he turns to the early church fathers to contend that, prior to Constantine, “without exception, the church strongly condemned the taking of human life in any form whatsoever”—thus rejecting abortion and infanticide, the blood sport of the Roman games, suicide, and killing in war (120). This was because the New Testament witness to Jesus and his death on the cross required early Christians to view “the means as just as important, if not more important, than the ends” (xiii).Arner supplements this deontological argument for Christian pacifism, which he learned from John Howard Yoder, with a brief consideration of the virtue of patience cultivated in the early churches, reflecting the influence of Stanley Hauerwas on his thought. This “cardinal virtue” connoting “longsuffering, forbearance, patient endurance”—as found in Jesus’s teaching in the Sermon on the Mount (Mt 5:38–48)—enabled early Christians to practice non-violent resistance “deferring personal revenge in favor of God’s vindicating justice” (98). If Christians were to adopt this same consistently pro-life ethic today, argues Arner, it would “lead to greater healing and peace in our blood-soaked world” (121). The book closes with three appendices—one of which is a chart of terminology that dehumanizes vulnerable victims, including unborn human beings. Unfortunately, the book does not have an index.Christ at the Checkpoint, edited by Paul Alexander (professor of Christian ethics and public policy at the Palmer Theological Seminary of Eastern University), includes thirteen plenary addresses delivered at a conference on the Arab-Israeli conflict organized by Palestinian Evangelical Christians at Bethlehem Bible College in March 2010. Almost all of the contributors to this volume—including biblical scholars, theologians, ethicists, pastors, activists, and others—criticize the ideology of Christian Zionism and its support of a theology of dispensationalism that, in their view, distorts the scriptures and fosters violence rather than reconciliation between the Israelis and the Palestinians. In his own presentation titled “What Can Pentecostals and Charismatics Do for Peace with Justice in Israel and Palestine?,” Alexander—who describes himself as a former “one-sided” Christian Zionist who later discovered the writings of Yoder and Hauerwas—appeals to Jesus’s teaching in the Sermon on the Mount and urges Pentecostals to create church communities “that cultivate persons of character and conviction, who through habits, practices, and action live out the core of our faith” (69). Along with being faithful to the “greater challenges” of love, mercy, compassion, and forgiveness, he argues that they should publicly declare that Jesus does not want Israel to continue the occupation of Palestine, and they should engage in the “easier tasks” of promoting human rights, lending support to United Nations Resolutions, and working toward a two-state solution (72). “The time has come in human history,” writes Alexander, “for Pentecostals to speak and act prophetically regarding this present injustice … [End Page 218] and to use every nonviolent weapon in our arsenal—stories, preaching... (shrink)

Genomic research results and incidental findings with health implications for a research participant are of potential interest not only to the participant, but also to the participant's family. Yet investigators lack guidance on return of results to relatives, including after the participant's death. In this paper, a national working group offers consensus analysis and recommendations, including an ethical framework to guide investigators in managing this challenging issue, before and after the participant's death.

Thomas Berry presents his vision of cosmology and the relationships in creation. Responses from Donald Senior, Gregory Baum, Margaret Brennan, Stephen Dunn, James Farris, and Brian Swimme round out the insights and create magnetic reading.

Returning genomic research results to family members raises complex questions. Genomic research on life-limiting conditions such as cancer, and research involving storage and reanalysis of data and specimens long into the future, makes these questions pressing. This author group, funded by an NIH grant, published consensus recommendations presenting a framework. This follow-up paper offers concrete guidance and tools for implementation. The group collected and analyzed relevant documents and guidance, including tools from the Clinical Sequencing Exploratory Research Consortium. The authors then (...) negotiated a consensus toolkit of processes and documents. That toolkit offers sample consent and notification documents plus decision flow-charts to address return of results to family of living and deceased participants, in adult and pediatric research. Core concerns are eliciting participant preferences on sharing results with family and on choice of a representative to make decisions about sharing after participant death. (shrink)

Todos los humanos, cualquiera sea su edad y en cualquier momento de la historia en que los situemos, se han preguntado de una forma u otra, acerca del origen de nuestra especie, del origen de la tierra, del universo, del origen, en fin, del tiempo y del espacio. Son preguntas eternas que de una forma u otra, reflejan la magia del misterio que envuelve nuestra presencia como especie en este hermoso globo azulado perdido en la inmensidad del universo infinito. Esta (...) Historia del Universo de Thom.. (shrink)

Buku ini dikarang untuk pembaca “awam” (seperti saya) oleh dua ilmuwan yang masing-masing sudah memiliki nama tersendiri karena banyak publikasi: Brian Thomas Swimme, seorang profesor kosmologi evolusioner di San Francisco, dan Mary Evelyn Tucker, seorang lektor dalam bidang studi lingkungan hidup di Yale, New Haven. Diilhami oleh mentor dan sahabat mereka, almarhum geolog dan teolog Thomas Berry, mereka bersama-sama menyusun suatu “kisah (epos) tentang munculnya alam semesta dan berkembangnya komunitas hidup, dengan menawarkan suatu visi baru tentang cara kita (...) dapat menumbuhkan semangat komunitas bumi.” (cover). Bab 1-4 mengisahkan kurang lebih sembilan milyar tahun perkembangan alam semesta, mulai dari Big Bang, eksplosi terang dan materi yang senantiasa meluas dan melalui suatu proses kreatif menggembleng materi yang kemudian akan menjadi miliaran galaksi. Dengan bahasa yang umumnya non-teknis, dan sangat indah, disertai dengan kepekaan terhadap tradisi-tradisi bangsa-bangsa manusia yang bermenung tentang alam raya, para pengarang berhasil menampilkan deretan kejadian yang dahsyat dan jauh itu menjadi suatu proses yang terasa menyangkut kita juga. Fokus mereka pada proses pembentukan bintang-bintang serta eksplosi-eksplosi bintang yang, baru sesudah 8-9 miliar tahun, memunculkan solar system kita, yakni matahari dengan planet-planet di sekitarnya, khususnya bumi kita yang mengalami suatu proses penyejukan dan pemadatan yang unik. Dalam proses jutaan tahun terbentuk atmosfir di sekitar bumi dan lautan-lautan yang menutupi sebagian besar permukaannya. Dengan energi yang berasal dari terang matahari dari jarak yang menguntungkan, dipersiapkan pentas untuk suatu tahap baru yang menakjubkan: munculnya hidup di bumi..................... Dalam bab 10-11 para pengarang mencari jalan keluar dari ketidak-seimbangan destruktif yang telah terjadi di bumi. Mereka mempermasalahkan pemikiran materialistis deterministis yang sejak Galileo, Newton, Descartes, dan lain-lainnya, menyerahkan materi yang dianggap mati begitu saja kepada kontrol manusia yang berakal budi. Apakah materi memang sepasif seperti dipikirkan filsafat itu? Kita sekarang dapat melihat dari miliaran tahun pembentukan alam semesta bagaimana di dalam materi pun ada dinamika mengatur diri (self organizing) dengan cara-cara yang tidak dapat diprediksi. Di tengah proses besar yang penuh kreativitas ini umat manusia ditantang mencari tempat dan perannya ke depan. Seperti bintang-bintang dan lautan-lautan telah memberi sumbangan tersendiri untuk jagat raya dan bumi, demikian juga miliaran manusia—sebagai garis depan evolusi sekarang—akan dapat membantu membuka jalan bagi sesuatu yang kini belum dapat diduga, asalkan manusia mau melepaskan genggaman kontrolnya atas yang lain dan dengan sikap kekaguman mau menjadi bagian dari komunitas bumi dan menyelaraskan diri dengan iramanya Ini cuma beberapa benang dari sebuah buku yang sangat kaya, inspiratif, dan mampu mengubah pandangan pembaca. Menurut hemat saya, buku ini juga secara mendalam bersifat religius, kendati tidak meminjam bahasa agama apapun. Kalau belum ada teerjemahannya dalam bahasa Indonesia, hendaknya diadakan terjemahan tersebut, dan bila mungkin dengan tetap menjaga keindahan bahasanya. (Martin Harun, Guru Besar Teologi emeritus, Sekolah Tingi Filsafat Driyarkara,Jakarta). (shrink)

After five years of consultation, the Institute of Biology formally organized in early 1950. Its goals were twofold: first, to watch relevant legislation and provide the voice of British biologists on international issues; second, to serve the labor and community needs of British biology in both academic and industrial sectors. Years later the institute expanded to incorporate other roles: consultant accreditation, biology education, degree regulation, and history of biology.This anthology celebrates the institute's fiftieth anniversary. Short papers written by members of (...) the institute's history of biology network focus on particular decades. These are interspersed with brief recollections from select participants in institute activities. Appendixes list institute officers, symposia titles, publications, and details on the organization and events of institute branches.These authors practice history as chronology and fact‐collecting. They ask limited questions of past events. No effort is made to connect institute activities to larger issues. No effort is made to understand why these events took place, what enabled them, or how their character came to be defined. No effort is made to compare what happened here with what happened along similar lines elsewhere in British science, British labor, or the life sciences abroad. No effort is made to justify claims of impact and influence. This book is simply a celebration of activity written for insiders who are celebrating their own achievements. Although they can be proud of their accomplishments, this book fails to offer much meaningful explanation.Edited by Brian J. Ford, this book has two values for analytical historians. First, some reminiscences offer interesting suggestions for future study, such as Sam Berry's tale about proposing a Royal Society of Biology. Second, the simple collecting of facts makes this book useful for reference, though an index would have been helpful. For more than this, historians must look elsewhere. (shrink)

This article discusses Journey of the Universe as a project that consists of a film, book, conversation series, online classes, and a website. It describes how the creators worked to integrate science and humanities, not privilege or elevate science. It refutes arguments made in Lisa Sideris's Consecrating Science: Wonder, Knowledge, and the Natural World that suggest that Journey overlooks religion and distorts wonder. The article observes that Journey does not dismiss religion but includes it in explicit ways. It does not (...) dictate wonder; it evokes wonder. In short, Journey is a living or functional cosmology with implications for mutually enhancing human–Earth relations. (shrink)

Introduction: From legal realism to naturalized jurisprudence -- A note on legal indeterminacy -- Part I. American legal realism and its critics -- Rethinking legal realism: toward a naturalized jurisprudence (1997) -- Legal realism and legal positivism reconsidered (2001) -- Is there an "American" jurisprudence? (1997) -- Postscript to Part I: Interpreting legal realism -- Part II. Ways of naturalizing jurisprudence -- Legal realism, hard positivism, and the limits of conceptual analysis (1998, 2001) -- Why Quine is not a postmodernist (...) (1997) -- Beyond the Hart/Dworkin debate: the methodology problem in jurisprudence (2003) -- Part III. Naturalism, morality, and objectivity -- Moral facts and best explanations (2001) -- Objectivity, morality, and adjudication (2001) -- Law and objectivity (2002). (shrink)

According to philosophical lore, epistemological orthodoxy is a purist epistemology in which epistemic concepts such as belief, evidence, and knowledge are characterized to be pure and free from practical concerns. In recent years, the debate has focused narrowly on the concept of knowledge and a number of challenges have been posed against the orthodox, purist view of knowledge. While the debate about knowledge is still a lively one, the pragmatic exploration in epistemology has just begun. This collection takes on the (...) task of expanding this exploration into new areas. It discusses how the practical might encroach on all areas of our epistemic lives from the way we think about belief, confidence, probability, and evidence to our ideas about epistemic value and excellence. The contributors also delve into the ramifications of pragmatic views in epistemology for questions about the value of knowledge and its practical role. Pragmatic Encroachment in Epistemology will be of interest to a broad range of epistemologists, as well as scholars working on virtue theory and practical reason. (shrink)

St. Thomas Aquinas (c. 12251274) is widely viewed as one of the greatest Christian thinkers of all time.

This is a comprehensive study of the varying conceptions of the human subject in the Western intellectual tradition. Although informed by an anthropological perspective, the author draws on material from all the major intellectual disciplines that have contributed to this tradition and offers biographical and theoretical vignettes of all the major Western scholars. By scrutinizing the classical texts of the Western tradition, he succeeds in delineating the differing conceptions of the human individual which emerge from these writings, and gives a (...) guide to the most important ideas in Western cultural traditions. (shrink)

Logic and Reality is a collection of essays by philosophers, logicians, mathematicians, and computer scientists, celebrating the work of the late distinguished philosopher Arthur Prior on the eightieth anniversary of his birth. Topics range from philosophical discussions of the nature of time and of the nature of logic itself, to descriptions of computer systems that can reason and take account of the fact that they exist in a temporal world.

General jurisprudence-that branch of legal philosophy concerned with the nature of law and adjudication-has been relatively unaffected by the "naturalistic" strains so evident, for example, in the epistemology, philosophy of mind and moral philosophy of the past forty years. This paper sketches three ways in which naturalism might affect jurisprudential inquiry. The paper serves as a kind of precis of the main themes in my book NATURALIZING JURISPRUDENCE: ESSAYS ON AMERICAN LEGAL REALISM AND NATURALISM IN LEGAL PHILOSOPHY (Oxford University Press, (...) 2007). (shrink)

Over the past twenty-five years, thirty-seven states and the US Congress have passed mental health and substance use disorder (MH/SUD) parity laws to secure nondiscriminatory insurance coverage for MH/SUD services in the private health insurance market and through certain public insurance programs. However, in the intervening years, litigation has been brought by numerous parties alleging violations of insurance parity. We examine the critical issues underlying these legal challenges as a framework for understanding the areas in which parity enforcement is lacking, (...) as well as ongoing areas of ambiguity in the interpretation of these laws. We identified all private litigation involving federal and state parity laws and extracted themes from a final sample of thirty-seven lawsuits. The primary substantive topics at issue include the scope of services guaranteed by parity laws, coverage of certain habilitative therapies such as applied behavioral analysis for autism spectrum disorders, credentialing standards for MH/SUD providers, determinations regarding the medical necessity of MH/SUD services, and the application of nonquantitative treatment limitations under the 2008 federal parity law. Ongoing efforts to achieve nondiscriminatory insurance coverage for MH/SUDs should attend to the major issues subject to private legal action as important areas for facilitating and monitoring insurer compliance. (shrink)

Accelerationism offers a theoretical stance towards capitalism that takes shape in various rhetorical guises. In general, these writings attempt to push through the boundaries imposed by capital while speeding off into unknown possible futures. While some articulations of this philosophy rely on traditional scholarly argumentation, others proceed along more obscure paths to envision a post-capitalist (and usually post-human) future. In this article, I focus on the latter approach by examining how some accelerationist works embrace occult poetics and subsequently align with (...) what Brad Baumgartner identifies as a communicative praxis of Weird Mysticism. In contrast to more pragmatic approaches, Weird Mysticism provides a worthwhile rhetorical perspective for contemplating accelerationist works that embrace a nihilistic inclination to imagine a world without us. (shrink)

In The Ethics of Food, Gregory E. Pence brings together a collection of voices who share the view that the ethics of genetically modified food is among the most pressing societal questions of our time. This comprehensive collection addresses a broad range of subjects, including the meaning of food, moral analyses of vegetarianism and starvation, the safety and environmental risks of genetically modified food, issues of global food politics and the food industry, and the relationships among food, evolution, and human (...) history. (shrink)

Thirty years of reflection on the philosophical theology of Austin Farrer lie behind the nine chapters of this book, in which Farrer's seminal work on faith and ...

This article addresses the challenge philosophical realism poses to the field of rhetoric by exploring the possibility of symbolic communion with nonhuman entities. As a matter of framing, I invoke Timothy Morton’s concept of the hyperobject to better understand the complexities of communicating with and about sublime nonhuman objects such as black holes. I then delineate how the stylistic modality of the weird best exploits the chasm between autonomous thingness and human presentation that is a primary source of consternation for (...) rhetorical realism. Finally, I draw from Kathe Koja’s novel The Cipher to reconsider a bizarre rhetoric of black holes which displays the omnipresent tension of accessible-alterity characteristic of the struggle to rhetorically breach the nonhuman world. (shrink)

This is a new argument to the effect that religions are not truth-oriented. In other words, it is not a fundamental function of religion to represent the world accurately. I compare two hypotheses with respect to their likelihood. The one which entails that religion is not truth-oriented is a better explanation than its competitor for a number of empirical observations about religion. It is also at least as probable. I point out that, once one has established that religions are not (...) truth-oriented, it is possible to argue that religions are false and it is possible to run a sound ad hominem argument against religious believers who advance religious claims. I suggest that the results are early ones and that what matters is evaluating religion in the way I illustrate in this paper. The ad hominem argument shows that the question of whether religion is truth-oriented is particularly important. (shrink)

In this paper, I argue that there is an inconsistency between the content of some of the labour-related human rights articulated in documents such as the Universal Declaration of Human Rights and the International Covenant on Economic, Social and Cultural Rights and the obligations ascribed to various actors regarding those rights in the United Nations (UN) Guiding Principles on Business and Human Rights (UNGPs), in particular those ascribed to corporations. Recognizing the inconsistency, I claim, can help us see some of (...) the moral limitations of both familiar public responses to exploitative labour practices and influential philosophical accounts of the wrong of exploitation. In light of these limitations, I argue that there are reasons to accept a more expansive account of the human rights-related obligations of corporations than that found in the UNGPs, and in particular that we should accept that corporations have obligations to actively contribute to lifting people out of poverty. (shrink)