In Adulthood, Morality, and the Fully Human, John Shea examines what it means for someone to achieve full moral development or to become what he calls “fully human.” Shea highlights integrity, mutuality, care, and justice as core components of this process and depicts the effects of personal growth on education, psychotherapy, and spirituality.

The adolescing self -- Imaging and fettered imaging -- Characteristics of the superego God -- Adolescing religion and formal religion -- Images of the superego God -- The adult self -- Unfettered imaging and religious experiencing -- Characteristics of the living God -- Adult religion and integral spirituality -- Images of the living God -- Transformation and why it gets so little attention -- What hinders transformation -- What facilitates transformation -- Images of transformation.

It is important to know as precisely as possible when a human being comes into existence. This can occur in ordinary circumstances after sexual intercourse. It can also occur in a nonsexual manner by various types of cloning and genetic engineering techniques and in naturally occurring monozygotic identical twining in vivo. Many scientists and physicians, in an effort to avoid being accused of abuse of human embryos in their research and in the practice of abortion, have falsified the facts about (...) human conception for many years throughout the world, creating moral confusion and error. This essay is meant to clarify this situation. National Catholic Bioethics Quarterly 10.2 (Summer 2010): 251–256. (shrink)

This essay is a defense of rationally normative ethics and individualism. Communitarians remedy the shortcomings of deontology's conception of the self as disembodied, asocial, and willful by reuniting reason and desire and by regarding reason as a principle of coordination within a social or communal context. While this renders reason more efficacious than it can be on the deontological view, it still falls short of the aspiration of Western ethics for rational control over theformation of moral judgments; reason and the (...) individual in whom it resides are subordinated to the social. In order for there to be a truly rational norm of moral decision-making, reason must have a constitutive function. That is, reason must not only seek coordination or harmony among elements other than and beneath itself, but it must also be capable of realizing and perpetuating itself in that harmony. A certain kind of harmony is thus sought, one in which reason (self-aware, self-possessed, and self-determined agency) rules the soul. This ethical position is frankly realistic from a metaphysical point of view and is opposed to nominalistic theories of personhood. It is argued that nominalistic accounts of personhood which would exclude the unborn and others from the class of persons or rational agents are logically inconsistent. (shrink)