In lieu of an abstract, here is a brief excerpt of the content:Bioethics and Natural Law: The Relationship in Catholic TeachingJ. Bryan Hehir (bio)In the discipline of Catholic moral theology, bioethics (traditionally described as medical ethics) has held a major place. The systematic development of bioethics has drawn principally upon a natural law ethic, supported by broader religious arguments. The purpose of this essay is to examine the status and role of natural law in Catholic teaching as it bears (...) upon bioethics.Natural Law and Catholic TheologyThe role of natural law in Catholic theology is rooted in a prior conviction about the complementary relationship of faith and reason. The conviction finds initial expression in patristic authors, then preeminently in Thomas Aquinas and consistently in modern papal teaching of the twentieth century. Flowing from this conviction, as a premise of Catholic theology and teaching, is the [End Page 333] notion that a second source of moral wisdom exists along side the revealed wisdom of the Hebrew and Christian scriptures. This second source of wisdom is the product of rational reflection upon human nature and experience. In the tradition of natural law ethics (expressed in a plurality of versions), such reflection affirms an objective moral order, accessible to reason and based upon a conception of the person as both spiritual and social. The spiritual nature, expressed in the capacity for reflection and free choice, is the foundation of the natural law ethic, providing the human person a unique status in the created order. The social nature of the person locates each human being in a framework of social relationships, articulated in a complex of rights and duties and finding expression in three basic communities: the family, civil society, and the human community.The fully developed framework of a natural law ethic has five dimensions. It yields a theory of society, a doctrine of the state, a charter of duties and rights, a jurisprudence, and an applied ethic. At each level of this framework, the natural law ethic is contested by other contemporary philosophical positions. In this article, space demands that stress must be placed on the natural law affirmations without trying to engage the critics.The centrality of the social nature of the person yields a theory of society that is organic in character, laying strong emphasis on the social fabric of existence. Hence the theory has traditionally emphasized both order and justice more strongly than claims of freedom. The doctrine of the state, in contemporary natural law arguments, supports a limited yet activist state, limited by constitutional restraints and human rights claims, yet activist in its conception of a broad range of social obligations, particularly to the poor. The charter of rights affirms a range of both political-civil and socio-economic rights; the traditional natural law emphasis on a structure of duties has been complemented in the twentieth century by its stress on the role of human rights. The jurisprudential theory of natural law has been its most prominent aspect; it affirms a moral grounding for civil law, but distinguishes precisely between the comprehensive nature of moral law and the more limited scope of civil law, restricted to the maintenance of public order in society. Finally, the natural law framework finds expression in Catholic teaching in three areas of applied ethics: social ethics (civil society and international relations), sexual ethics, and bioethics.History and StatusWhile a natural law ethic has been a staple of Catholic social and bioethical teaching, it has not held similar status in the wider arena of contemporary philosophical or theological ethics. Through the 1950s, therefore, one could find a strong consensus supporting natural law within the Catholic community and ongoing debates within the wider world of philosophy and bioethics. Since the 1960s, any description of the status and role of natural law must consider the debates within Roman Catholicism itself about the role and status of natural law. [End Page 334]It is possible to distinguish two stages of these internal arguments in the church. In the period from 1960 to 1990, three events in Catholicism directly influenced the standing of a natural law position: John XXIII’s encyclical Pacem In Terris (1963), Paul XI’s encyclical Humanae Vitae (1968), and the teaching of... (shrink)

Children's rights, lone motherhood and the breakdown of families are all issues at the forefront of current social debate in the West, with little agreement on what constitutes good parenting, or how the needs of both mother and child are best met. The feminist contribution to this debate is particularly important in keeping in view the diverse identities of all those who provide mothering. The psychoanalytic contribution is often undervalued and misunderstood. _Mothering and Ambivalence_ brings together authors from therapeutic, academic (...) and social work backgrounds to discuss dependency, anxiety and gender relations within families. Drawing on extensive professional experience the contributors combine a psychoanalytic and feminist approach to mothering which transcends the polarized and simplistic political debate about women's and children's needs. They also show how such an approach can inform and improve professional practice. (shrink)

The experiences of many transitional justice mechanisms have led to a general consensus on the central importance of local legitimacy and local ownership; this indeed is repeatedly avowed by both the UN and the EU in their prescriptions on effective transitional justice mechanisms. Yet, I argue that the Kosovo Specialist Chambers was established in the absence of both. The court was not created in response to domestic pressure from within Kosovo; rather, it was the result of external pressure which by (...) definition compromised local ownership and legitimacy. Drawing on the findings from first-hand qualitative research, I demonstrate that the court’s local legitimacy has not improved since its establishment. This lack of legitimacy, I argue, has potentially negative implications as, without popular legitimacy, the court’s proceedings and judgements are unlikely to command sufficient public support to either catalyse the societal changes promised by the court’s external sponsors, or withstand opposition to the court from within the Kosovo Albanian population resulting from any perceived slight against the ‘heroic’ KLA. (shrink)

This paper is an analysis of the relationship of social ethics and bioethics in Roman Catholic theology. The argument of the paper is that the character of both Catholic moral theology and ecclesiology shape the broadly defined interest of the church in bioethics. The paper examines the common elements of social ethics and bioethics in Catholic teaching, describes how ecclesiology shapes Catholic public policy and uses the examples of abortion and health care to illustrate the relationship of Catholic social thought (...) and bioethics. In developing the relationship of these two dimensions of Catholic moral argument the article highlights how the appeal to natural law categories differs in social ethics and bioethics and how the two topics are received differently in the theological community. It also seeks to illustrate how the premises of Catholic social ethics remain central to public positions taken on bioethics. Keywords: ecclesiology, moral theology, natural law, social ethics CiteULike Connotea Del.icio.us What's this? (shrink)

This leadoff piece examines the ethics of intervention in light of recent policy and academic debates on the subject.

_A comprehensive study that is also practical and realistic, _New Directions in Special Education_ outlines principles for decisionmaking about special education at every level—from the family to the classroom, school, and district—and for state and federal policy._ With this volume, leading scholar and disability advocate Thomas Hehir opens a new round of debate on the future of special education. Extending the conceptual framework developed in his seminal 2002 article in the _Harvard Educational Review_, "Eliminating Ableism in Education," Hehir (...) examines the ways that cultural attitudes about disability systematically distort the education of children with special needs and uses this analysis to lay out a fresh approach to special education policy and practice. Hehir traces the roots of "ableism"—the pervasive devaluation of people with disabilities—and shows how negative attitudes continue to shape debates in the field. He assesses recent trends in special education policy, particularly the shift of emphasis from compliance to outcomes, and discusses in depth the successes and limitations of the inclusion movement. He also investigates the impact of standards-based reforms on children with disabilities and critically examines the promise of Universal Design for Learning. (shrink)

As the medical profession becomes more and more of a commercial enterprise, commentators are subjecting conflicts of interest in medicine to increasing scrutiny. However, one critical area of conflict has largely escaped discussion—the conflicts of interest raised by the advertising policies of medical journals. Moreover, when these conflicts are discussed, they are examined almost exclusively in terms of the concerns that they pose for journal editors. Yet, there is a second critical concern with journal advertising policies. The policies also create (...) serious conflicts of interest for the professional societies that own medical journals.In this article, we will discuss the conflicts of interest that are raised for journal editors and professional societies by journal advertising policies, and we will conclude that the policies are exactly backward. Currently, medical journals rely on advertisements from pharmaceutical companies and other health-related businesses and avoid—indeed exclude—advertisements from consumer-oriented companies, like producers of automobiles, golf equipment, or jewelry. We submit that the medical journals, the medical profession, and the public would be better served if consumeroriented advertisement were preferred over health-related advertising. (shrink)

The past thirty years have been marked by an energetic renewal of traditional just war theory. Now changes in relations among nations and changes in military technology may require a recasting of the just war ethic comparable to its recasting by Vitoria and Suarez in the six-teenth century. After reviewing the way the just war tradition met the practical tests posed by Vietnam, nuclear deterrence, and the Gulf War, I will argue that the erosion of the Westphalia legacy and the (...) collapse of the cold war press two questions upon us: Can any modern war be defended as just? Are there resources in the just war tradition for assessing what constitutes morally defensible, even morally required, intervention by one state in the affairs of another? (shrink)

A global ethic for the twenty-first century will be different from that of the twentieth century. While themes of normative and political continuity will exist, humankind's main moral challenges have changed. Between the two centuries lie the end of the cold war, the terrorist attacks of September 11, 2001, the global financial crisis, and the double transformation of the structure of power in world politics and the norms of sovereignty and intervention. Nuclear weapons will remain high on the agenda of (...) a global ethic, but they will not hold as dominant a place as they did in the past century. This essay, focused on the continuing moral challenge of nuclear weapons, recalls the intellectual and moral lessons of the last century and identifies three leading issues in nuclear ethics today: post–cold war challenges to nonproliferation and deterrence, the new challenges posed by the terrorist threat, and recent proposals for Going to Zero. (shrink)

Buchanan and Keohane argue that institutional reform is required to reverse the inertia that has too often constituted the international response to intra-state crises. Their proposal, however, does not constitute a viable solution to the problem they so convincingly identify.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Driven from Home: Protecting the Rights of Forced Migrants Edited by David Hollenbach, SJ, and: Kinship across Borders: A Christian Ethic of Immigration by Kristen HeyerRené M. Micallef SJDriven from Home: Protecting the Rights of Forced Migrants EDITED BY DAVID HOLLENBACH, SJ Washington DC: Georgetown University Press, 2010. 296 pp. $20.46Kinship across Borders: A Christian Ethic of Immigration KRISTEN HEYER Washington DC: Georgetown University Press, 2012. 210 pp. (...) $29.23Although based on a conference held at Boston College in November 2008, Driven from Home is no less timely today, given the context of current debates on immigration in the United States, the European Union, Australia, and the Middle East. David Hollenbach’s introduction explains how the book brings together Christian (mostly Catholic) theologians, human rights activists, humanitarian practitioners, and legal scholars to help us focus on a class of persons referred to as “forced migrants” or “persons needing protection.” These individuals are neither classical “convention refugees” (according to international law definitions) nor are they simply “migrant workers” (in the classical sense) since their basic human rights to security and subsistence cannot [End Page 230] be adequately guaranteed in their home country or region. They do not emigrate merely in search of a higher standard of living; rather, forced migrants enter and settle in foreign lands seeking some sort of “protection” similar to that afforded to “conventional” refugees. More concretely, the book focuses on persons on the move—individuals fleeing violence and the extreme poverty rampant in regions devastated by ecological degradation and natural disasters.Extending the logic of the 1952 Refugee Convention and adapting it to the realities of today, one can argue convincingly that the international community has a duty to protect such persons when their states of origin are structurally unable or unwilling to afford protection (as argued in Susan Martin’s essay). However, paternalistic approaches that diminish rather than augment the agency of local governments and migrants are to be avoided (as maintained in M. Brinton Lykes’ essay). The book helps us reflect on what can be done to guarantee the basic rights of forced migrants not only at the level of international law and institutions but also through domestic and regional policymaking spurred and inspired by both Christian and secular global-humanitarian values. Such values are eminently compatible when applied to this particular issue (see Silvano Tomasi’s contribution). Agbonkhianmeghe Orobator’s essay—which offers insightful reflections (albeit rather general ones) from Christian ethics, ecclesiology, and biblical theology—likewise points to the need for a truly interdisciplinary approach to the issue. The other authors help the book achieve precisely this. Theological ethics finds its own distinctive place and voice in dialogue with a range of perspectives: legal and political sciences and case studies (Frank Brennan, Daniel Kanstroom); philosophical approaches (Arash Abizadeh); and sociological research on particular migrant populations (M. Brinton Lykes, Maryanne Loughry). The book includes essays that integrate case studies, technical reflections, useful summaries of theological principles and doctrines (J. Bryan Hehir, Mary M. DeLorey, and Tomasi), and philosophical stances (Abizadeh, Thomas G. Weiss), and present practical and legal proposals (see Martin’s essay). A stimulating read for scholars and for the general public, the volume provides good training material for faith-based activists and practitioners.The argumentation strategy in many of the essays in Driven from Home is to appeal to the reader’s sense of solidarity with the needy or suffering neighbor. It promotes the virtues of hospitable citizenship and hospitable disciple-ship while carefully trying to convince national and international policymakers to reinforce and expand the international protection regime. Emboldened by the 2005 “Responsibility to Protect” breakthrough at the United Nations, the authors seek to remain acceptable to a wide audience in an atmosphere of resurgent nationalism, nativism, and protectionism. The authors generally avoid harsh critiques of Westphalian models of sovereignty and do not dwell [End Page 231] on the Catholic doctrines of the universal destination of created goods and the (circumscribed) right to immigrate (and not only to emigrate). Rather, they seek to introduce a new protection niche without fundamentally challenging the prevailing ideology of sovereignty, gently proposing new legal instruments as though they... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christianity, Democracy, and the Shadow of Constantine eds. by George E. Demacopoulos and Aristotle PapanikolaouMyles Werntz and Logsdon SeminaryChristianity, Democracy, and the Shadow of Constantine Edited by George E. Demacopoulos and Aristotle Papanikolaou new york: fordham university press, 2017. 304 pp. $125.00 / $35.00Since the collapse of Communism in Eastern Europe, one of the new rapprochements that has emerged is between the worlds of Eastern Orthodoxy and that (...) of Protestants and Catholics. In this set of constructive essays, contributors from each of these veins of Christianity explore the relationship between Christianity and democracy from their vantage point. Drawing together political theologians, ethicists, and historical theologians, the volume creates an encounter between "East" and "West" that addresses some critical questions facing the whole of Christianity.The first section of essays details the post-Communist situation for Orthodox churches and how they wrestle with traditions of human rights. These essays set the scene broadly for the second set of essays, which bring together Protestant and Catholic political thought together with their Orthodox counterparts. In this section, essays from Luke Bretherton on consociational democracy, Eric Gregory on Augustine and the Good Samaritan, and Nathaniel Wood on Russian visions of theosis in a liberal world make for compelling and informative contributions. The third section—a historical set of essays—explores the actual influence of Constantine's theopolitical vision in the East and West. Contributions from luminaries such as Timothy D. Barnes and J. Bryan Hehir elucidate some of the effects of a theopolitical synthesis in various historical epochs. Barnes's essay on what did and did not occur in Constantinople is of particular note here. The final section, a single essay by Stanley Hauerwas, "How (Not) to Be a Political Theologian," is a vintage essay reflecting on legacies of "Constantinian" thinking in American Christianity.The most prominent strengths of the volume are twofold. First, it brings into focus one of the critical challenges facing Christianity globally: political representation. Presently, the globe is engulfed in any number of challenges to popular sovereignty, whether conceived of in terms of revolution or tyranny. As such, democracy—while imperfect and theologically problematic in many respects—is the de facto form of governance standing between these extremes. Christian traditions of all persuasions have reasons to be suspicious of even the best of these alternatives, making this set of essays all the more pressing. Second, it contributes in a practical way to the ecumenical labors taking place in synods and councils across the world. While the World Council of Churches has undertaken some of the common moral issues affecting various Protestant [End Page 202] communions, cooperation among Orthodox, Protestant, and Catholic communions remains ad hoc. Volumes such as this contribute to the practical work of more highly publicized doctrinal discussions.As with most edited volumes, the vast theme of the book tends to be cumbersome; linking together Protestant, Catholic, and Orthodox sources around democracy and liberalism creates a wide-ranging but at times unfocused conversation. The quality of the essays themselves is quite uniformly good—a rarity among edited volumes!—but such a wide range of topics and contributors makes for a set of essays that is more indicative of future discussions than definitive. In short, the volume illuminates and provocatively indicates future directions without being a definitive statement on democracy and Christianity, opening new doors for future work.Myles WerntzHardin-Simmons UniversityLogsdon SeminaryHardin-Simmons UniversityCopyright © 2018 Society of Christian Ethics... (shrink)

Carnap and Twentieth-Century Thought: Explication as En lighten ment is the first book in the English language that seeks to place Carnap's philosophy in a broad cultural, political and intellectual context. According to the author, Carnap synthesized many different cur rents of thought and thereby arrived at a novel philosophical perspective that remains strik ing ly relevant today. Whether the reader agrees with Carus's bold theses on Carnap's place in the landscape of twentieth-century philosophy, and his even bolder claims concerning (...) the role that philosophy in Carnap's style should play in the thought of our century, does not matter so much as the excellent opportunity Carus's book offers to thoroughly rethink one's ideas about Carnap's philosophy. One reason why Carnap and Twentieth-Century Thought might change one's ideas is that Carus has unearthed much hitherto unknown material from the archives that sheds new light on Carnap's early life and thought. Indeed, the many archival findings presented in CTT for the first time suffice to make the book re warding reading for philosophers and historians of philosophy alike. CTT exhibits a high standard of historical scholarship, and the book itself is a beautiful example of high-quality academic publishing. Up to now, Carnap has remained a controversial figure on the philo sophical scene. On the one hand, he has a solid reputation as a leading figure of logical positivism . According to conventional wisdom, this was a school of thought characterized by its formal and technical philosophy, as well as being rather dismissive of other ways of doing philosophy, dogmatically sticking to its own theses. As a typical example of this arrogant logical empiricist attitude, one usually refers to Carnap's notorious Overcoming Metaphysics by Logical Analysis of Language , written when the Vienna Circle's Logical Empiricism had entered its most radical phase. Self-proclaimed postpositivist philosophers of science dismissed logical positivism, in particular Carnap's, as the dogmatic and orthodox “received view.” The tendency to portray logical empiricism as an obsolete doctrine centering around certain “dogmas” started with Quine's Two Dogmas of Empiricism and reached its somewhat ridiculous culmination in the early 1980s when allegedly “six or seven dogmas” were discovered . Thereby an allegedly un brid geable gap between classical “dogmatic” logical em pi ricism and its modern “enlightened” suc ces sors was construed. (shrink)

This paper tries to trace the different evolutional stages the egg of primitive chordates had to pass through to reach the complex state of the bird egg . It tries to ascribe to the evolutional stages the successive appearance of transitional particularities which characterise the egg and the ontogeny of birds.The different forms of individual development in birds are classified in 7 groups, proceeding from primitive to more advanced types. The type of Galliformes, especially of the Megapodidae, is shown to (...) be very probably the most primitive one, while the Passeriformes show the highest degree of advanced specialisation.Proceeding from the primitive stages of chordates to the more advanced stages of brids a steadily growing participation of the maternal organism in the development of the young animal is stated . Corresponding to this participation we find the young in a more and more intimate dependance of the mother — a dependance that unites the young and his parents in a “system” just as complicated as that built up by the young mammal and its mother. The comparative study allows us to trace the progressive evolution of such a system in avian phylogeny.Ce travail essaie d'établir les stades de l'évolution par lesquels l'oeuf des cordés primitifs a dû successivement passer pour atteindre l'état complexe réalisé dans l'oeuf des oiseaux . Nous essayons ici d'attribuer aux stades évolutifs l'apparition successive de particularités transitoires qui, dans leur totalité, caractérisent l'oeuf et l'ontogénèse des oiseaux.Les différentes formes de l'ontogénèse des oiseaux sont groupées en 7 catégories, allant d'un mode reconnu primitif à un autre mode évolué. Les Gallinacés, en particulier les Mégapodides, nous paraissent se rapprocher le plus du stade primitif; les Passereaux semblent représenter le stade le plus avancé.En passant des stades primitifs des cordés aux stades plus évolués des oiseaux, on constate une participation progressive de la mère à l'ontogénèse de l'espèce . De cette participation résulte une dépendance de plus en plus étroite du jeune animal — dépendance qui unit les parents et leur progéniture en un „système” supérieur dépassant l'individu seul et qui n'est pas moins complexe que celui formé par la mère et l'enfant des mammifères. L'étude comparative permet actuellement de suivre l'évolution progressive d'un tel système dans la phylogénèse des oiseaux. (shrink)