Empirical research in the psychology of nature appreciation suggests that humans across cultures tend to evaluate nature in positive aesthetic terms, including a sense of beauty and awe. They also frequently engage in joint attention with other persons, whereby they are jointly aware of sharing attention to the same event or object. This paper examines how, from a natural theological perspective, delight in natural beauty can be conceptualized as a way of joining attention to creation. Drawing on an analogy between (...) art and creation, we propose that aesthetic appreciation of nature may provide theists with a unique phenomenological insight into God's creative intentions, which are embodied in the physical beauty of creation. We suggest two directions in which this way of looking at the natural world can be fleshed out: in a spontaneous way, that does not take into account background information, and with the help of science. (shrink)

Increasing attention is being paid to spirituality in nursing practice. Much of the literature on spiritual care uses the nursing process to describe this aspect of care. However, the use of the nursing process in the area of spirituality may be problematic, depending upon the understandings of the nature and intent of this process. Is it primarily a descriptive process meant to make visible the nursing actions to provide spiritual support, or is it a prescriptive process meant to guide nursing (...) actions for intervening in the spirituality of patients? A prescriptive nursing process approach implies influencing, and in some cases reframing, the spirituality of patients and thereby extends beyond general notions of spiritual support. In this paper we discuss four problematic assumptions that form the basis for a prescriptive approach to spiritual care. We conclude that this approach extends the nursing role beyond appropriate professional boundaries, making it ethically problematic. (shrink)

While much has been written about Levinas's conception of ethics, very little has been said about the connection between ethics and holiness in his work. Yet, throughout much of his corpus, Levinas consistently links the two. The first part of my article addresses the important distinction that Levinas establishes between the sacred (le sacré) and holiness (la sainteté). According to Levinas, several influential thinkers conflate these two categories. Holiness, Levinas suggests, represents a kind of antidote to the sacred. The second (...) part examines the various ways that holiness is manifest in ethicality. The key, I suggest, for properly understanding the link between ethical regard and sanctification revolves around an appreciation of Levinas's frequent appeal to the notion of straightforwardness (droiture). For Levinas, the complex relations that bind the self, Other, and God, involve essential conditions of rectitude and uprightness. (shrink)

Not by Genes Alone excellently explains Peter J. Richerson and Robert Boyd's important ideas about human gene-culture co-evolution to a broader audience but remains short of a larger vision of civilization. Several decades ago Ralph Burhoe had seen that fertile possibility in Richerson and Boyd's work. I suggest getting past present reductionistic customs to a scientific perspective having an integral place for virtue. Subsystem agency is part of this view, as is the driving role of abundance, whose ultimate origins are (...) in the mysterious, quintessentially energetic Big Bang. The free-rider problem may not impede higher social organization as inexorably as Richerson and Boyd believe; "the tragedy" of enervating leakage from "the commons" may often be less influential than an invigorating flow of externalities to the commons. Eukaryotic origins mark the origin of inevitable wider sharing as higher living systems evolve. I use a metaphor of flesh and spirit in drawing a parallel between that turning point and the wide sharing that occurs in civilization. This helps solve the enigma of the demographic transition. Why do so many productive participants in first-world societies severely restrict their selfish-gene reproduction to below replacement birth rate? It is not because culture is maladaptive but because civilization's brain and womb have become partially differentiated in distinct populations. Considerations of social boundaries, myths of sacrifice, and human creativity help in understanding how human social evolution taps potentials present in reality. Human beings' diverse vigorous activities—the organized ones and the inadvertent ones, the wise and the foolish, the good and the bad, the carefully thoughtful and the merely playful—provide the ground of being, or primordial soup, for cultural entities that transcend our intentions. If we have it right for the most part and are fortunate, we will continue to emerge at higher levels. (shrink)

This paper offers a contemporary pan-denominational and postmodern Jewish theology. It utilizes the tools of Jewish theological scholarship within a uniquely midrashic format. This format of creative narrative text and scholarly commentary grounds these theological principles within the recognizable stylized system of traditional Jewish exegesis. Rabyam’s theology and the accompanying integral commentary reflect and elucidate feminist, postmodern theological concerns and attitudes. It is my contention that this unique theology is a vital contribution to an inclusive twenty-first century understanding of the (...) Divine. Though the principles of faith alone speak to a general audience, when combined with the annotated commentary, they fill a gap in current scholarship and contribute to a more holistic understanding of a post-modern Judaism not confined to a particular denomination or particular ethos. These principles reflect a Jewish world that is ‘fragmentary, contradictory and turbulent’, as theologian Emile Fackenheim argued. (shrink)

Spirituality in the workplace is gaining recognition and value among researchers, academicians, and business professionals. The aim of this paper is to examine the impact of spirituality in the workplace on job satisfaction by measuring four dimensions of spirituality in the workplace: meaningful work, sense of community, organizational values, and compassion. The impact of each dimension on job satisfaction is hypothesized. A cross-sectional survey was used to collect data from 100 payroll employees in private insurance companies in Punjab. A correlation (...) analysis showed a positive relationship between all the dimensions of spirituality in the workplace and job satisfaction. A regression analysis revealed that although all the dimensions of spirituality in the workplace are important, organizational values and a sense of community are the most important in terms of the job satisfaction level of employees. This work will help insurance companies to better understand the concept of spirituality in the workplace and its importance. Insurance companies can improve their functioning by encouraging employee spirituality in the workplace. (shrink)

In this paper I explore the psychology of ritual performance and present a simple graphical model that clarifies several issues in William Irons’s theory of religion as a “hard-to-fake” sign of commitment. Irons posits that religious behaviors or rituals serve as costly signals of an individual’s commitment to a religious group. Increased commitment among members of a religious group may facilitate intra-group cooperation, which is argued to be the primary adaptive benefit of religion. Here I propose a proximate explanation for (...) how individuals are able to pay the short-term costs of ritual performance to achieve the long-term fitness benefits offered by religious groups. The model addresses three significant problems raised by Irons’s theory. First, the model explains why potential free-riders do not join religious groups even when there are significant net benefits that members of religious groups can achieve. Second, the model clarifies how costly a ritual must be to achieve stability and prevent potential free-riders from joining the religious group. Third, the model suggests why religious groups may require adherents to perform private rituals that are not observed by others. Several hypotheses generated from the model are also discussed. (shrink)

North American society has undergone a period of sacralization where ideas of spirituality have increasingly been infused into the public domain. This sacralization is particularly evident in the nursing discourse where it is common to find claims about the nature of persons as inherently spiritual, about what a spiritually healthy person looks like and about the environment as spiritually energetic and interconnected. Nursing theoretical thinking has also used claims about the nature of persons, health, and the environment to attempt to (...) establish a unified ontology for the discipline. However, despite this common ground, there has been little discussion about the intersections between nursing philosophic thinking and the spirituality in nursing discourse, or about the challenges of adopting a common view of these claims within a spiritually pluralist society. The purpose of this paper is to discuss the call for ontological unity within nursing philosophic thinking in the context of the sacralization of a diverse society. I will begin with a discussion of secularization and sacralization, illustrating the diversity of beliefs and experiences that characterize the current trend towards sacralization. I will then discuss the challenges of a unified ontological perspective, or closed world view, for this diversity, using examples from both a naturalistic and a unitary perspective. I will conclude by arguing for a unified approach within nursing ethics rather than nursing ontology. (shrink)

Those matters that are judged to be spiritual are seen as especially valuable and important. For this reason it is claimed that nurses need to be able to offer spiritual care when appropriate and, to aid them in this, nurse theorists have discussed the nature of spirituality. In a recent debate John Paley has argued that nurses should adopt a naturalistic stance which would enable them to employ the insights of modern science. Barbara Pesut has criticized this thesis, especially as (...) it is applied to palliative care. This paper re-examines this debate with particular attention to the meaning of 'spirituality' and the justification for accepting spiritual and religious theories. It is argued that when we take into consideration the great diversity among religious and spiritual ideas, the lack of rational means of deciding between them when they conflict, and the practicalities of nursing, we find that a spiritual viewpoint is less useful than a naturalistic one, when offering palliative care. (shrink)

The article is a detailed case study of theft and fraud by an employee in an organization. The analysis suggests that in the process of dealing with the employee, the issue was notprimarily one of ethics, but of two moral principles in conflict, compassion and concern for a fellow human being and the morality governing responses to betrayal. The latter governed the results because that morality was congruent with the predominant ethics of the organization concerned with preserving the authority structure (...) and integrity of the organization rather than the personal welfare of the individual in the organization. In sum, the paper argues that, based on this case, organizational behavior towards individual employees may be determined by individual morality that is reinforced by organizational ethical principles more concerned with the self interest of the organization than ethics per se. (shrink)

Abstract. Darwinism has attracted proportionately less attention from Jewish thinkers than from Christian thinkers. One significant reason for the disparity is that the theodicies created by Jews to contend with the catastrophes which punctuated Jewish history are equally suited to address the massive extinctions which characterize natural history. Theologies of divine hiddenness, restraint, and radical immanence, coming together in the sixteenth-century mystical cosmogony of Isaac Luria, have been rehabilitated and reworked by modern Jewish thinkers in the post-Darwin era.

Classical theism has long affirmed impassibility to be both a philosophically sound and scripturally warranted attribute of God. An affirmation of this attribute of divine apatheia is found in the works of theologians and philosophers of classical Judaism, Christianity, and Islam. However, over the last century, there has been a significant shift away from this tradition of divine impassibility. Divine impassibility has been challenged from many quarters, especially from Protestant Christianity, as a doctrine foreign to the scriptures of Abrahamic monotheism (...) and philosophically incompatible with a scriptural conception of God as personal, reactive, and relational. Many of the critics of divine impassibility suggest that there is a dilemma for these monotheists: that God may be impassible and yet unable to engage in personal, pathic, or relational ways with creation as the scriptures of the Judaism, Christianity, and Islam suggest, or that God may indeed express some pathos and reactivity but may no longer be understood to be impassible. In this work, I argue that this dilemma is a false one and that a third way, or via media, is possible. In support of the proposal I offer, I provide a critical analysis of impassibilist and passibilist arguments on historical, philosophical, and theological grounds. I demonstrate that strong affirmations of either position are indeed untenable, and in their places I propose a model of divine interaction based on an energetic kenoticism. In the via media offered below, I argue that we may yet retain a robust notion of divine impassibility in the essence or ousia of God, while allowing for a fuller account of divine pathos, reactivity, and interaction with creation via the kenotic and self-limiting divine energies. In this way, we may retain many of the classical commitments regarding the nature of God and yet provide more room to speak to these scriptural accounts of God’s interaction in the cosmos. (shrink)

On ancient maps unexplored lands were simply labeled ‘there be dragons’ indicating the fear that attends the unknown. Despite three decades of theoretical and empirical work on spirituality in nursing, evidence still suggests that nurses do not feel competent to engage in spiritual care. In this paper I propose that one of the reasons for this is a theory–theory gap between religion and spirituality. Generalized anxiety about the role of religion in society has led to under‐theorizing in nursing about religious (...) care. As a result, when religion and spirituality overlap at the point of care, nurses are left without the substantive knowledge required for practice. Robust religious theorizing should include thick accounts of lived religion and integrative work that enables nurses to understand commonalities across religions that are relevant to practice. As a starting point to this integrative work, nurses can be introduced to the nature and lexicon of lived religion, religious perspectives on suffering, and religious reasoning that holds meaning and mystery in tension. Such an approach will better prepare them for the realities of practice where the complexities of spirituality and religion come to play. (shrink)

Increasingly many business practitioners and academics are turning to religious sources as a way of approaching and answering difficult questions related to business ethics. There now exists a relatively large literature which attempts to integrate business decisions and religious values. The integration, however, is not without difficulties. For many, religious ethics provides the basis and the ultimate authority for a morally meaningful life. Yet, at the same time, in certain contexts, it is often inappropriate to rely and to publicly justify (...) action on the basis of these ethics. With this difficulty in mind, the main goal of this paper is to answer the following specific question: Is a religiously grounded business ethics consistent with the idea of political liberalism? While this question is fundamental and straight-forward, to date it has received little, if any, careful attention. The characterization of business corporations as quasi-public, discussed in the body of the paper, implies that political liberalism may dictate that there exist situations in which invoking religious business ethics is inappropriate. The point is that once one removes the assumption of business as a purely private matter, the justification of a religiously grounded ethics in the context of a politically liberal democracy becomes problematic. On the other hand, such an assumption should not be taken to imply that all religiously grounded business ethics are always inappropriate. As this paper demonstrates, it is far from obvious that even government officials need observe a complete separation between religion and state in formulating, justifying, or expressing public policies, even policies leading to so-called coercive results. If so, it follows that managers of quasi-public institutions may, under appropriate and limited circumstances, invoke and rely upon a religious, albeit private, world-view. (shrink)

In this short essay I respond to Kevin Gary’s generous review of my book Reclaiming Goodness by considering his two main concerns, that I tend to conflate spirituality and morality and that I am not sufficiently sensitive to tensions between spirituality and critical thinking. I respond by noting that Gary has not taken adequate account of the distinction between deontological morality and aretaic ethics in the first instance and between the Aristotelian notions of Sophia and Phronesis, or pure reason and (...) practical wisdom, in the second. (shrink)

My view on what I see as the predicament of Christian philosophy in ethics has been shaped by a number of experiences. I will first share with you some of these experiences, to give you an impression of the background against which this article has been written.

What role should the physician's conscience play in the practice of medicine? Much controversy has surrounded the question, yet little attention has been paid to the possibility that disputants are operating with contrasting definitions of the conscience. To illustrate this divergence, we contrast definitions stemming from Abrahamic religions and those stemming from secular moral tradition. Clear differences emerge regarding what the term conscience conveys, how the conscience should be informed, and what the consequences are for violating one's conscience. Importantly, these (...) basic disagreements underlie current controversies regarding the role of the clinician's conscience in the practice of medicine. Consequently participants in ongoing debates would do well to specify their definitions of the conscience and the reasons for and implications of those definitions. This specification would allow participants to advance a more philosophically and theologically robust conversation about the means and ends of medicine. (shrink)