One approach to the problem of differentiating a religious from a non- religious ethic would be to formulate a definition of religion that would clearly distinguish between religious and nonreligious traditions; however, a broad definition of religion would include some moral traditions, such as Marxism, commonly thought to be forms of secular humanism. A second approach would argue that some moral beliefs are independent, both in content and justification, of religious convictions; such a set of moral beliefs could be described (...) as a secular version of natural law. This approach would be rejected by those who argue that religious convictions go "all the way down." While the first can be debated by appealing to the heuristic value of various definitions of religion, the second involves familiar issues of moral epistemology. The author explores the consequences of holding a broad definition of religion and an "all the way down" epistemology. (shrink)

This volume centers on debates about how far moral judgments bind across traditions and epochs. Nowadays such debates appear especially volatile, both in popular culture and intellectual discourse: although there is increasing agreement that the moral and political criteria invoked in human rights documents possess cross-cultural force, many modern and postmodern developments erode confidence in moral appeals that go beyond a local consensus or apply outside a particular community. Often the point of departure for discussion is the Enlightenment paradigm of (...) a common morality, in which it is assumed that certain unchanging beliefs inhere in the structure of human reason. Whereas some thinkers continue to defend this paradigm, others modify it in diverse ways without abandoning entirely the attempt to address a universal audience, and still others jettison virtually all of its distinguishing features. Exhibiting a range of positions Western participants take in these debates, this volume seeks to advance the substance of the debates themselves without prejudging the outcome. Rival assessments of the Enlightenment paradigm are offered from various philosophical and theological points of view. In addition to the editors, the contributors include Robert Merrihew Adams, Annette C. Baier, Alan Donagan, Margaret A. Farley, Alan Gewirth, David Little, Richard Rorty, Jeffrey Stout, and Lee H. Yearley. (shrink)

What kind of persons could engage in political torture? Not only the morally impaired who lack empathy or compassion, or even the merely obedient, but also the righteous who struggle with conscience, and the realists who set morality aside.

In order to sketch an account of a moral commitment to persons as such, the essay examines empathy, sympathy, and benevolence as they arise first in special relations and then are reconstructed to include the stranger under the rubric of "extensive benevolence" or "universal love." The account, the author argues, must deal with conceptual empowerment and authorizing reasons, weakness and evil, normative conflict, and the relation of benevolence to justice.

This cluster of essays by Julia E. Judish, John P. Reeder Jr., Donald K. Swearer, and Lee H. Yearley considers benevolence as a virtue construed in various ways in different traditions. The essays explore: the roots of benevolence or caring, especially towards strangers; the normative issue of the relation between universal love and concern for particular others in special relations; and the question of possessions, in particular the ideal of voluntary poverty. A theme that runs throughout the essays (...) is the relation of benevolence to religiously interpreted transformations of the self. (shrink)

Contrary to the views of Alasdair MacIntyre and others who assert that modern Western morality is in disarray, torn by incommensurable moral views, John Reeder believes that there is much agreement about taking and saving lives. Many people might, in fact, agree on the various circumstances in which the death of a person constitutes a violation of the right to life, or that people have a right to our help, especially a right to life-saving aid. In_ Killing and (...) Saving_, Reeder analyzes five sorts of situations in which we are morally permitted or even obligated to take human life: e.g., when we repel an attacker who voluntarily "forfeits" the right to life; when we are confronted with "involuntary pursuit" or "material aggression"; when someone "yields" the right to life; when all will die if nothing is done, but some can be saved if others are killed; and when there is a "double effect" in which we take life as a foreseen but unintended consequence of attempt to achieve a greater good. Reeder argues that these categories account for many of our convictions ranging from abortion to infanticide, to starvation, to war. He also examines the concept of absolute or exceptionless right to life. Reeder draws on a number of moral views, from theological ethics to Enlightenment notions of natural rights or respect for rational creatures. He does not attempt to argue for a foundation for the right not to be killed and the right to be saved. Rather, he focuses on the content of the convictions themselves and argues that where disagreements remain, such as the case of abortion, they can be accounted for by the way the rights in question are explained and justified. (shrink)

The “moral equivalence” objector—appealing only to certain moral considerations, e.g., wellbeing and consent—argues that no inherent moral significanceattaches to the distinction between intended means and foreseen side-effects: If an act of direct killing is wrong, then a morally comparable act of indirect killingis wrong as well; if an act of indirect killing is right, then so is a morally comparable act of direct killing. One secular version of double effect is vulnerable to the objection unless it can provide a principle (...) of justice which prohibits direct but justifies indirect killing. Both the secular version and the moral equivalence view depart (in different ways) from a theological interpretation of double effect as “delegated dominion.”. (shrink)

Three traditions--liberal individualism, neo-Aristotelianism , and an ethics of caring or love--occupy center stage in current normative ethics, emerging prominently, for example, in the liberalism versus communitarianism debate. Each of these can arguably be revised to accommodate insights from the others. Moreover, we can view moral traditions generally, or at least many traditions, as combinations of factors interpreted and related in various historical contexts. Finally, while the traditions as typologized here each attempt to identify a single source for morality, treating (...) other factors as secondary, it may be that these traditions and others are, in fact, best seen as sets of interwoven and interdependent elements. (shrink)

This unique anthology brings together for the first time the reactions that greeted the publication of Adam Smith's major philosophical work, The Theory of Moral Sentiments (1759). Spanning over a hundred years of critical responses, the collection includes three different sections: the initial reply from Smith's friends David Hume, Edmund Burke and William Robertson the more considered opinions put forward by Smith's contemporaries, fellow Scots philosophers such as Lord Kames, Thomas Reid, Adam Ferguson or Dugald Stewart and, finally, the later (...) nineteenth-century, largely critical, views expressed by a new generation of philosophers. The book reclaims Adam Smith as a major eighteenth-century moral philosopher, giving a rare insight into the atmosphere in which his ideas emerged and evolved. --brings together a wealth of inaccessible material, from 1759 to 1881 --stresses Smith's importance not only as an innovative economist but as a major ethical thinker --includes some of Smith's replies to his critics --contributions by all the key figures of the period, including Hume, Burke, Robertson, Kames, Reid, Stewart and Ferguson. (shrink)

Returning to John P. Reeder's 1978 essay on “Religious Ethics as a Field and Discipline,” this essay explores debates surrounding the original intentions for the Journal of Religious Ethics (JRE) and for the field of religious ethics, as these have played out over the decades among an influential group of scholars involved with the JRE since its inception: Arthur Dyck, Ronald Green, Stanley Hauerwas, and Jeffrey Stout. While the JRE and its founding mission are in need of ongoing (...) critique and transformation, we might well still affirm the journal's ongoing importance as a site for the negotiation of a commons, the identification of possibilities for shared life, imagined beyond exclusion and domination. (shrink)

Contemporary bioethics generally stipulates that public moral deliberation must avoid allowing religious beliefs to influence or justify health policy and law. Secular premises and arguments are assumed to maintain the neutral, common ground required for moral deliberation in the public square of a pluralistic society. However, a careful examination of non-theistic arguments used to justify euthanasia (regarding contested notions of human dignity, individual autonomy, and death as annihilation) reveals a dependence on metaethical and metaphysical beliefs that are not universally accepted (...) in a pluralistic society. Such beliefs function in non-theistic arguments in the same way that foundational beliefs justify moral convictions in religious frameworks of belief. This parallel is apparent when religious belief is defined broadly (_a la_ John Reeder) as ‘the search for the good in light of the limits and possibilities of the real.’ Seen through this interpretive lens, frameworks comprising Secular foundational commitments function, in ethically relevant respects, like the guiding beliefs found in the comprehensive frameworks of traditional religions. When conscientious practice in healthcare is reconsidered in light of this foundational similarity between the religious and the secular, it is clear that those who object to the foundational beliefs underpinning Secular arguments for euthanasia should not be required to provide, participate in, or refer patients for euthanasia (or other ethically controversial practices similarly dependent on contested frameworks of belief) in pluralistic societies that prize moral freedom as a primary human good. (shrink)

The study of landscape and place has become an increasingly fertile realm of inquiry in the humanities and social sciences. In this new book of essays, selected from presentations at the first annual meeting of the Society for Philosophy and Geography, scholars investigate the experiences and meanings that inscribe urban and suburban landscapes. Gary Backhaus and John Murungi bring philosophy and geography into a dialogue with a host of other disciplines to explore a fundamental dialectic: while our collective and (...) personal activity modifies the landscape, in turn, the landscape modifies human identities, and social and environmental relations. Whether proposing a peripatetic politics, conducting a sociological analysis of building security systems, or critically examining the formation of New York City's municipal parks, each essay sheds distinctive light on this fascinating and engaging aspect of contemporary environmental studies. (shrink)

A fundamental issue concerning the treatment of meaning in context is how to deal with the extremely flexible relationship that appears to hold between descriptions, which are taken as the exchange...

The phenomenology of controlled action depends on comparisons between predicted and actually perceived sensory feedback called action-effects. We investigated if intervening task-irrelevant but semantically related information influences monitoring processes that give rise to a sense of control. Participants judged whether a moving box “obeyed” or “disobeyed” their own arrow keystrokes or visual cues representing the computer’s choices . During 1 s delays between keystrokes/cues and box movements, participants vocalized directions cued by letters inside the box. Congruency of cued vocalizations was (...) manipulated relative to previously selected keystrokes and upcoming box movements. In Experiment 1, reported obey moves and feelings of control reflected the true frequency of obey moves, but were also modulated by vocalizations. Incongruent vocalizations reduced reported obey moves, whereas congruent vocalizations increased them. In Experiment 2, vocalizations had stronger effects when their congruence with primary-task box movement was consistent for several consecutive moves before congruence changed. In Experiment 3, analogous impacts of vocalizations occurred when the computer selected the directions and participants judged whether the computer had control of the box. We conclude that predicted and perceived action-effects associated with semantically related but separate and ostensibly irrelevant actions can be conflated with one another. This interference is not restricted to actions performed with the same effector or within the same modality, or even by the same actor. Thus in estimating degrees of control, the mind integrates across ongoing action systems, whether or not they are logically task-relevant. (shrink)

Schumaker (philosophy, science and technology department, Rensselaer Polytechnic Institute) examines how the terms of posture encompass all the major disciplines and investigates a variety of philosophical topics: abstract thought, ...

Since difficult ideas are best understood when they wear a human face, in these six stories the main characters personify several 'isms' the author has written and taught about during his academic career. These 'isms' include German-Americanism, idealism, positivism or realism, and experimentalism. Several 'special relationships' in the stories are based on the author's experiences over many years in the United Kingdom and in teaching the liberal arts."--Back cover.

The Vivekacudamani is one of the most important texts in the Advaita tradition and the most popular philosophical work ascribed to the great Indian philosopher, Sankara. This book presents an accessible translation of the entire text and also includes Upanisadic cross-referencing to most of its 580 verses, extensive notes, a lengthy Introduction, list of variant readings, an extensive bibliography, and an index to the verses.