This essay has two purposes. One is to present a detailed analysis of a historical example to defend the validity of the idea of universal rationality. Although diverse arguments have been offered...

Are animals moral agents? In this article, a theologian and an anthropologist unite to bring the resources of each field to bear on this question. Alas, not all interdisciplinary conversations end harmoniously, and after much discussion the two authors find themselves in substantial disagreement over the answer. The article is therefore presented in two halves, one for each side of the argument. As well as presenting two different positions, our hope is that this article clarifies the different understandings of morality (...) in our respective fields and will help to offset confusion in interdisciplinary dialogue. In what follows, we each present our case. In the first section, Adam Willows argues that moral activity necessarily involves the use of reason, symbolic thought, and language and is on that basis an exclusively human affair. In the second, Marcus Baynes-Rock discusses his experience of relationality with other creatures; a relationality which, he argues, creates a shared understanding of obligations which are characteristically moral. (shrink)

There have been periodic claims that evolutionary biology needs urgent reform, and this article tries to account for the volume and persistence of this discontent. It is argued that a few inescapable properties of the field make it prone to criticisms of predictable kinds, whether or not the criticisms have any merit. For example, the variety of living things and the complexity of evolution make it easy to generate data that seem revolutionary, and lead to disappointment with existing explanatory frameworks. (...) It is then argued that special discontent stems from misunderstandings and dislike of one well-known but atypical research programme: the study of adaptive function, in the tradition of behavioural ecology. To achieve its goals, this research needs distinct tools, often including imaginary agency, and a partial description of the evolutionary process. This invites mistaken charges of narrowness and oversimplification, and these chime with anxieties about human agency and overall purpose. The article ends by discussing several ways in which calls to reform evolutionary biology actively hinder progress in the field. (shrink)

This article takes a critical look at three conceptions of Islamic education. I argue that conceptions of Islamic education ought to be considered as existing on a minimalist–maximalist continuum, meaning that the concepts associated with Islamic education do not have a single meaning, but that meanings are shaped depending on the minimalist and maximalist conditions which constitute them, that is, tarbiyyah (nurturing), ta`lim (learning) and ta`dib (goodness). I then explore some liberal conceptions of cosmopolitanism, showing how these notions connect with (...) meanings of Islamic education. Finally, I show how maximalist views of Islamic education connect with cosmopolitanism, while minimalist views of Islamic education seem to undermine the pursuit of cosmopolitanism. (shrink)

Literature about the significance of cultivating democratic citizenship education in universities abounds. However, very little has been said about the importance of friendship in sustaining democratic communities. In this article I argue for a complementary view of friendship based on mutuality and love—with reference to the seminal ideas of Sherman and Derrida. My view is that teaching and learning ought to be used as pedagogical spaces to nurture forms of friendship which not only encourage mutuality but also love in order (...) to make possible the taking of risks on the part of students and teachers. And, if teachers and students act with mutuality and love they would be more favourably positioned in their society to take risks and to enact democratic justice. (shrink)

This paper starts from the presupposition that moral codes often do not suffice to make agents understand their moral responsibility. We will illustrate this statement with a concrete example of engineers who design a truck’s trailer and who do not think traffic safety is part of their responsibility. This opinion clashes with a common supposition that designers in fact should do all that is in their power to ensure safety in traffic. In our opinion this shows the need for a (...) moral philosophy that helps engineers to interpret their responsibility and think more critically about it. For this purpose we will explore the moral philosophy of Alasdair MacIntyre, which is particularly interesting because he locates the beginning of moral thinking in the daily practice of a profession. This is consistent with the history of moral codes, for codes are also the product of moral reflection by professionals. We will use MacIntyre’s philosophy to (1) explain what is wrong with the designers’ understanding of their responsibility and (2) show a possible way to bring their reflection to a more self-critical level. We will also inspect MacIntyre’s proposal critically. (shrink)

“Incarnate reason” names, in Peter Dabrock's essay, both the task of utilizing natural reason in ethical and political discourse, and an answer to the ontological question about human persons, “What are we?” In this essay, I investigate the significance of this construal for questions about the metaphysical, moral, and political status of the human embryo.

This paper argues that human agency is not simply a function of intrinsic properties about the agent, but that agency instead depends on the ecology that the agent is in. In particular, the paper examines ways that disabilities affect agency and shows how, by paying deliberate attention to structuring the social environment around people with disabilities, we can mitigate some of the agential impact of those disabilities. The paper then argues that the impact of one’s social environment on agency isn’t (...) restricted only to those agents that have disabilities, but also characterizes all human agency. All of our agency is environmentally dependent. (shrink)

In this paper I aim to show why pediatric suffering must be understood as a judgment or evaluation, rather than a mental state. To accomplish this task, first I analyze the various ways that the label of suffering is used in pediatric practice. Out of this analysis emerge what I call the twin poles of pediatric suffering. At one pole sits the belief that infants and children with severe cognitive impairment cannot suffer because they are nonverbal or lack subjective life (...) experience. At the other pole exists the idea that once child suffering reaches some threshold it is ethical to eliminate the sufferer. Concerningly, at both poles, any particular child vanishes from view. Second, in an attempt to identify a theory of suffering inclusive of children, I examine two prominent so-called experiential accounts of suffering. I find them both wanting on account of their absurd entailments and their flawed assumptions regarding the subjective experiences of people who cannot communicate expressively. Finally, I extend arguments found in Alastair MacIntyre’s Dependent Rational Animals to argue that child suffering can be understood only as a set of absences—absences of conditions such as love, warmth, and freedom from pain. An evaluation of these absences reveals the exquisite dependency of children. It also discloses why pediatric suffering is necessarily a social and political event. Unlike adults, children will never be either the authors or the mitigators of their own suffering. Rather, children must rely wholly on others in order to resist suffering, grow, and flourish. (shrink)

Technologies fulfill a social role in the sense that they influence the moral actions of people, often in unintended and unforeseen ways. Scientists and engineers are already accepting much responsibility for the technological, economical and environmental aspects of their work. This article asks them to take an extra step, and now also consider the social role of their products. The aim is to enable engineers to take a prospective responsibility for the future social roles of their technologies by providing them (...) with a matrix that helps to explore in advance how emerging technologies might plausibly affect the reasons behind people’s (moral) actions. On the horizontal axis of the matrix, we distinguished the three basic types of reasons that play a role in practical judgment: what is the case, what can be done and what should be done. On the vertical axis we distinguished the morally relevant classes of issues: stakeholders, consequences and the good life. To illustrate how this matrix may work in practice, the final section applies the matrix to the case of the Google PowerMeter. (shrink)

The paper presents an account of suffering as a multi-level phenomenon based on concepts such as mood, being-in-the-world and core life value. This phenomenological account will better allow us to evaluate the hardships associated with dying and thereby assist health care professionals in helping persons to die in the best possible manner. Suffering consists not only in physical pain but in being unable to do basic things that are considered to bestow meaning on one’s life. The suffering can also be (...) related to no longer being able to be the person one wants to be in the eyes of others, to losing one’s dignity and identity. These three types of suffering become articulated by a narrative that holds together and bestows meaning on the whole life and identity of the dying person. In the encounter with the patient, the health-care professional attempts to understand the suffering-experience of the patient in an empathic and dialogic manner, in addition to exploring what has gone wrong in the patient’s body. Matters of physician assisted suicide and/or euthanasia—if it should be legalized and if so under which conditions—need to be addressed by understanding the different levels of human suffering and its positive counterpart, human flourishing, rather than stressing the respect for patient autonomy and no-harm principles, only. In this phenomenological analysis the notions of vulnerability and togetherness, ultimately connecting to the political-philosophical issues of how we live together and take care of each other in a community, need to be scrutinized. (shrink)

This article argues that assessment is a central feature of teaching, particularly as a means to determine whether what has been taught has been learnt. However, I take issue with the current trend in education which places a significant amount of emphasis upon large-scale public testing, which in turn has exacerbated the ‘teaching-to-the-test’ syndrome, not to mention distorting teaching decisions that are detrimental to the overall development of student knowledge and understanding. Part of the problem with assessment in education seems (...) to revolve around the nature of knowledge and how best to assess human knowledge and understanding. Although much philosophical uncertainty and disagreement exists surrounding the nature of knowledge, I argue that coming to know something is a sine qua non of any education. In saying this, I highlight the limits of assessment by demonstrating how certain activities are resistant to large-scale public testing because they are not easily reducible to facts which can be tested for, or at least in the same way as propositional forms of knowledge. Consequently, my argument is a philosophical one to the effect that assessment, particularly large-scale public testing is incapable of assessing all forms of learning, or even the quality of student understanding because the instruments available are both too blunt and tend to capture a certain kind of knowledge that privileges theory over practice, and mental skills over physical skills. (shrink)

Allyne L. Smith, Jr.; Personhood: Beginnings and Endings, Christian bioethics: Non-Ecumenical Studies in Medical Morality, Volume 6, Issue 1, 1 January 2000, Pa.

This paper argues that Quaker business ethics can be understood as a MacIntyrean tradition. To do so, it draws on three key MacIntyrean concepts: community, compartmentalisation, and the critique of management. The emphasis in Quaker business ethics on finding unity, as well as the emphasis that Quaker businesses have placed on serving their local areas, accords with MacIntyre’s claim that small-scale community is essential to human flourishing. The emphasis on integrity in Quaker business ethics means practitioners are well-placed to resist (...) the compartmentalising pressures of contemporary work. Quaker business ethics is also highly critical of the manipulative forms of management that MacIntyre regards as dominant. As such, Quaker business ethics provides evidence that more morally ameliorative forms of running business organisations is possible, even if they remain difficult to achieve. (shrink)

Entry on MacIntyre and Business Ethics forthcoming in Poff, D. C. & Michalos, A. C. (Eds.) Encyclopedia of Business and Professional Ethics. Springer.

A wealth of research suggests the importance of classroom discussion of controversial issues for adequately preparing students for participation in democratic life. Teachers, and the larger public, however, still shy away from such discussion. Much of the current research seeking to remedy this state of affairs focuses exclusively on developing knowledge and skills. While important, this ignores significant ways in which students? beliefs about the concept or nature of controversy itself might affect such discussions and potentially, the sort of citizen (...) that educators are fostering. We argue that examining the concept of ?controversy? is central to conducting such discussions and propose a framework of four crucial virtues or habits of mind that can be developed through such an examination. We illustrate how these four habits of mind are essential for establishing classroom ?counterpublics? that aim to develop more justice-oriented democratic citizens. (shrink)

The values of nursing arise from a concern with human flourishing. If the desire to become a nurse is a reflection of an aspiration to care for others in need then we should anticipate that those who choose to nurse have a tendency towards the values we would normally associate with a caring profession (care, compassion, perhaps altruism, and so on). However, these values require a secure base if they are not to succumb to the corrupting pressures of the increasingly (...) instrumental nature of the values of the institutions in which healthcare in general and nursing in particular takes place. One way of securing a base for withstanding the corrupting influences of the institution is to understand nursing as a practice in the sense in which Alasdair MacIntyre uses that term. In this brief paper I will outline ways in which the managerial imperative of meeting targets is both distorting practice and undermining nursing’s values. I conclude that understanding nursing as a MacIntyrean practice provides a refuge from what might otherwise be overwhelming pressures for nurses to adopt instrumental values to the detriment of professional caring values. (shrink)

Background:The debate over the ethical implications of care robots has raised a range of concerns, including the possibility that such technologies could disrupt caregiving as a core human moral activity. At the same time, academics in information ethics have argued that we should extend our ideas of moral agency and rights to include intelligent machines.Research objectives:This article explores issues of the moral status and limitations of machines in the context of care.Design:A conceptual argument is developed, through a four-part scheme derived (...) from the work of Alasdair MacIntyre. No empirical data are used.Ethical consideration:No primary data were gathered for this study. Secondary sources and authorship have been acknowledged throughout.Findings / discussion:Certain kinds of social experience, including the narrative unity of a life, and the giving and receiving of care, are essential for moral development. Machines, no matter how advanced, cannot participate in such experiences in key respects, and thus cannot develop as practical reasoners.Conclusion:It follows that they cannot be moral agents and that they cannot care. There are, it seems, no such things as care robots. In view of the institutional power of tech companies and commissioning bodies, care practitioners need to take more of a lead in developing new assistive technologies which are appropriate to their practice. (shrink)

Studies of animal culture have not normally included a consideration of cetaceans. However, with several long-term field studies now maturing, this situation should change. Animal culture is generally studied by either investigating transmission mechanisms experimentally, or observing patterns of behavioural variation in wild populations that cannot be explained by either genetic or environmental factors. Taking this second, ethnographic, approach, there is good evidence for cultural transmission in several cetacean species. However, only the bottlenose dolphin (Tursiops) has been shown experimentally to (...) possess sophisticated social learning abilities, including vocal and motor imitation; other species have not been studied. There is observational evidence for imitation and teaching in killer whales. For cetaceans and other large, wide-ranging animals, excessive reliance on experimental data for evidence of culture is not productive; we favour the ethnographic approach. The complex and stable vocal and behavioural cultures of sympatric groups of killer whales (Orcinus orca) appear to have no parallel outside humans, and represent an independent evolution of cultural faculties. The wide movements of cetaceans, the greater variability of the marine environment over large temporal scales relative to that on land, and the stable matrilineal social groups of some species are potentially important factors in the evolution of cetacean culture. There have been suggestions of gene-culture coevolution in cetaceans, and culture may be implicated in some unusual behavioural and life-history traits of whales and dolphins. We hope to stimulate discussion and research on culture in these animals. (shrink)

Humans often seek to improve themselves, whether through self-discipline or through the use of science and technology. At some point in the future, techniques might become available that will change humans to such a degree that they might have to be regarded as something other than human: posthuman. This essay tries to define the point at which such a human-to-posthuman metamorphosis may occur. This is achieved by discerning what is it that makes human substance distinct, i.e. what is the human (...) essence. This is accomplished by examining the features of the human body, looking at the mode of human existence in society and trying to grasp the importance of the body–soul relationship. Throughout the process, humans are compared to animals as well as entities from literature, film, and the gaming world. These are used as case studies to shape and test the ideas developed throughout the essay. This essay's conclusions might become useful when decisions will have to be made as to the legal status of posthumans,... (shrink)

Healthcare professionals often need to make clinical decisions that carry profound ethical implications. As such, they require a tool that will make decision-making intuitive. While the discussion about the principles that should guide clinical ethics has been going on for over two thousand years, it does not seem that making such decisions is becoming any more straight forward. With an abundance of competing ethical systems and frameworks for their application in real life, the clinician is still often not sure how (...) to proceed in the face of ethical dilemmas, either due to a lack of background ethical knowledge or experience in applying it. This paper will discuss whether considering what one would expect one’s friend to do if one was the patient, or what would one think they would do for a friend if they were the patient, can be a helpful, more intuitive, tool for clinical decision-making that can produce outcomes that are congruent with major ethical systems. (shrink)

Advocates of eating locally offer a wide range of arguments in favor of the practice, but their ethical import is not always clear. Some locavore statements and arguments seem to imply a strong form of moral obligation; that eating locally is not merely instrumental to some other good, but has intrinsic value in its own right. This article examines standard arguments on behalf of eating locally, including arguments linked to the value of small farms and agrarianism, the environment, taste and (...) health, trust, and relational markets. Most arguments put forward on behalf of eating locally value it instrumentally, the main exception being arguments based on relational markets. Although these arguments provide important motives for eating locally, the strength of obligation varies widely, and even the strongest arguments possess significant qualifications. While eating locally can play a role in reducing environmental impacts, this is not necessarily so, and once removed from instrumental considerations, eating locally is more likely at best an imperfect duty. (shrink)

There are increasing calls for rejecting the ‘dead donor’ rule and permitting ‘organ donation euthanasia’ in organ transplantation. I argue that the fundamental problem with this proposal is that it would bestow more worth on the organs than the donor who has them. What is at stake is the basis of human equality, which, I argue, should be based on an ineliminable dignity that each of us has in virtue of having a rational nature. To allow mortal harvesting would be (...) to make our worth contingent upon variable quality of life of judgments that can only be based on properties that come in degrees. Thus, rejecting the ‘dead donor’ rule comes at the expense of our egalitarian principles with respect to the value each individual human life has in relation to the protections against killing. (shrink)

Despite constituting one of the most pressing ethical issues of our time, most white Christian ethicists and theologians fail to engage the issue of white supremacy in their work. As one of the most influential and prolific Christian ethicists of the past half‐century, Stanley Hauerwas represents this tendency, and provides specific reasons for his silence. This essay analyzes those reasons, and argues that a commitment to Alasdair MacIntyre’s understandings of tradition and narrative frames his view on race and prevents his (...) engagement of racism. It then highlights the ways this reflects the broader trends of silence, abstraction, and colorblindness among white Christian ethicists when it comes to the issue. Identifying these failures, the essay concludes by suggesting that Hauerwas’s first published essay in 1969, on Black Power, provides resources for theologically engaging the problems of white supremacy today. (shrink)

Virtue words, such as justice, fairness, care, and integrity, frequently feature in organizational codes of conduct and theories of ethical leadership. And yet our modern organizations remain blemished by examples lacking virtue. The philosophy of virtue ethics and numerous extant theories of leadership cite virtues as essential to good leadership. But we seem to lack understanding of how to develop or embed these virtues and notions of good leadership in practice. In 2012, virtue ethicist Julia Annas pointed to a training (...) program which she touted as a practical application of virtue ethics. The program Annas identified is called The Virtues Project, and while promising, she warned that in its current state, it lacked theorizing. We address this by aligning its practical strategies to extant theory and evidence to understand what virtues it might develop and how it might facilitate good leadership. Doing so makes two key contributions. First, it lends credence to The Virtues Project’s potential as a leadership development program. Second, it provides a means of applying theories of good leadership in practice. Our overarching objective is to advance The Virtues Project as a means of incorporating virtues into workplace dynamics and embedding virtues in the practice of organizational leadership. (shrink)

Rescher is a key figure in ‘new American pragmatist philosophy’. His work shares many commonalities with critical realism and engaging with it is always a rewarding experience. In this paper I set out the key features of his work on evolution and intelligent design, Productive Evolution: On Reconciling Evolution with Intelligent Design, and then address the weaknesses in the argument. The central strength of the argument is its innovative approach to the meaning of intelligent design in its relation to evolution. (...) I use an analysis of the text to then consider what this suggests in terms of the nuance of immanent critique as realist concept. (shrink)

How might critical realism provide a better metatheoretical framework to understand the complex causality behind experiences of mental illness? How do we understand the agency of people suffering from mental illness? Prior work on critical realism and disability has argued that critical realism helps move past one or another form of reductionist explanations for illness, whether that is biological, environmental or psychological. But using a critical realist framework to study mental illness also raises issues about the agency of people whose (...) rational capacities are thought to be diminished. In this article, I present the life history of one of 26 young adults I interviewed as part of a project on resilience. Because interviews reveal the complex causal forces in any person's life, they remind us that scientific explanations should not be reductionistic. Human agency can be diminished by biological illness, power structures in psychiatry, and cultural categories of mental illness diagnoses. But a critical realist framework allows me to explore how people who experience mental illness still exercise their capacity to reflect on the moral ends to which to direct their actions. (shrink)

The present article deals with Heidegger’s research into boredom. The phenomenon cannot be simply described as an emotion but as a fundamental attunement, which represented a pathway to being qua being for Heidegger. Many scholars have argued that the philosopher’s treatment of the phenomenon led to sublimation or transgression in describing it beyond its phenomenological limits. While I agree with the general assessment, I also believe that there is a need to expand the argument further. I will argue that the (...) cause of such transgression lies mainly in Heidegger’s inability to separate the truth from the notion of meaning or sense. (shrink)

In this essay, I explore the prospects for a virtue ethic approach to business. First, I delineate two fundamental criteria that I believe must be met for any such approach to be viable: viz., the virtues must be exercised for the sake of the good of one’s life as a unitary whole (contra role-morality approaches) and for the common good of the communities of which one is a part as well as the individual good of their members (contra egoist approaches). (...) Second, I argue that these two criteria can be met only if we are able to reconceive and transform the nature of work within contemporary business organizations. In particular, what is needed, I argue, is a retrieval of something like the older ideal of work as a “vocation”, or “calling”, whereby work can be viewed as a specific aspect of a more general calling to pursue, through the practice of the virtues, “the good life” both for ourselves and for others. Lastly, I consider some important challenges to this “vocational virtue ethic” approach to work within contemporary business organizations and offer a few suggestions for how they might be met. (shrink)

Socially extended knowledge has recently received much attention in mainstream epistemology. Knowledge here is not to be understood as wholly realised within a single individual who manipulates artefacts or tools but as collaboratively realised across plural agents. Because of its focus on the interpersonal dimension, socially extended epistemology appears to be a promising approach for investigating the deeply social nature of epistemic practices. I believe, however, that this line of inquiry could be made more fruitful if it is connected with (...) the critical notion of epistemic responsibility, as developed in feminist responsibilism. According to feminist responsibilists, at the core of epistemic responsibility is a critical disposition toward correcting epistemic injustice. This epistemic idea is highly relevant to the epistemological context of illness, where patient testimony is often disregarded. Hence, though restricted to the epistemological context of the experience of illness, this chapter delves into epistemic injustice and its robust mechanisms. I thus explore what responsible epistemic practices should involve in order to redress that injustice and how epistemic responsibility should be socially extended. The discussion proceeds as follows. First, by relying on Arthur Frank’s innovative work on illness narratives, I focus on chaotic bodily messages from patients overwhelmed by suffering and then explain why these messages should count as genuine narratives or testimonies despite their inarticulateness. Second, I elaborate on how epistemic injustice concerning such narratives (i.e., chaos narratives) is produced and reproduced, in particular how both a dominant sociocultural norm and our inherent vulnerability can contribute to its production and reproduction. Finally, I propose an extended form of epistemic responsibility that ameliorates this aspect. Laying particular emphasis on the epistemic role of mature empathy, I characterise the extended epistemic responsibility in terms of extended empathic knowledge. (shrink)

The gathering of power unto themselves by physicians, a process supported by evidence-based practice, clinical guidelines, licensure, organizational culture, and other social factors, makes the ethics of power—the legitimation of physicians’ power—a core concept of clinical ethics. In the absence of legitimation, the physician’s power over patients becomes problematic, even predatory. As has occurred in previous issues of the Journal, the papers in the 2016 clinical ethics issue bear on the professionally responsible deployment of power by physicians. This introduction explores (...) themes of physicians’ power in papers from an international group of authors who address autonomy and trust, the virtues of perinatal hospice, conjoined twins in ethics and law, addiction and autonomy in clinical research on addicting substances, euthanasia of patients with dementia in Belgium, and a pragmatic approach to clinical futility. (shrink)

In responding to Mathias Beck's thought-provoking article, it seems helpful to begin with an outline and comments on Beck's case as I understand it. For me, this overview throws up three problematic areas that I explore further under the headings of 1. examining the New Testament evidence, 2. sin as disobedience, and 3. obedience, grace, and freedom. Clearly, the author's thoughts in all their nuances are not always adequately accessible in translation. Nevertheless, I hope that I have grasped the main (...) thread of his argument. If I am right in my interpretation then Beck still has work to do to clarify and make explicit what is not only barely implicit but what is obscured by his central theme: that obedience to God's will is the mainstay of our relationship to God. (shrink)

Scientism is a philosophy which purports to define what the world ‘really is’. It adopts what the philosopher Thomas Nagel called ‘an epistemological criterion of reality’, defining what is real as that which can be discovered by certain quite specific methods of investigation. As a consequence all features of experience not revealed by those methods are deemed ‘subjective’ in a way that suggests they are either not real, or lie beyond the scope of meaningful rational inquiry. This devalues capacities that (...) (we argue) are in fact essential components of good reasoning and virtuous practice. Ultimately, the implications of scientism for statements of value undermine value-judgements essential for science itself to have a sound basis. Scientism has implications, therefore, for ontology, epistemology and also for which claims we can assert as objective truths about the world. Adopting scientism as a world view will have consequences for reasoning and decision-making in clinical and other contexts. We analyse the implications of this approach and conclude that we need to reject scientism if we are to avoid stifling virtuous practice and to develop richer conceptions of human reasoning. (shrink)

One of the more radical transhumanist proposals for future human being envisions the uploading of our minds to a digital substrate, trading our dependence on frail, degenerating “meat” bodies for the immortality of software existence. Yet metaphor studies indicate that our use of metaphor operates in our bodily inhabiting of the world, and a phenomenological approach emphasizes a “hybridity” to human being that resists traditional mind/body dichotomies. Future scenarios envisioning mind uploading and disembodied artificial intelligence (AI) share an apocalyptic category (...) with more traditional religious eschatologies, though they differ markedly in content; therefore, the insights of embodied cognition and their uptake in technological innovation are considered as they apply to theological concerns. Theology often functions in debates over the technological future to critique or to caution. However, theologians may learn from their technological dialogue partners when it comes to the future of embodiment and its implications for the construction and practice of theology. (shrink)

In recent commentary on Kierkegaard’s Works of Love, a distinction is commonly drawn between ‘proper’ and ‘selfish’ forms of self- love. In arguing that not all vices of self-focus can be captured under the heading of selfishness, I seek to distinguish selfishness from self-centredness. But the latter vice has a far more handsome cousin: proper self-focus of the kind necessary for ‘becoming a self’. As various feminist thinkers have argued, this will be missed if we valorise self-sacrifice too uncritically. But (...) nor need the latter concept be ditched. By distinguishing varieties of self-sacrifice, we can see the importance of avoiding the all too easy slide from proper self-sacrifice to outright self-annihilation. And we can discover that this avoidance is aided by recognising a kind of pride as part of true self- love. (shrink)

Kierkegaard’s Works of Love has often been accused of being unable to deal adequately with ‘special relationships’. This debate has re-emerged in a fresh form in a recent disagreement in the secondary literature between M. Jamie Ferreira and Sharon Krishek. Krishek charges Ferreira with failing to acknowledge some important conflicts in Kierkegaard’s account of preferential love. In this article, I argue that some key passages are indeed insufficiently addressed in Ferreira’s account. Yet ultimately, I argue, Krishek ends up condemning the (...) Kierkegaard of Works of Love unfairly. As a solution to Krishek’s concerns, I present a defence of Kierkegaard’s position centred round the image of God as a ‘filter’ through which our loves must pass. Also, while acknowledging that Krishek raises some important questions for Ferreira’s account, I outline a possible response, based in part on Kierkegaard’s idea that neighbour love is only a ‘sketch’ until brought to fruition in any given manifestation of concrete love. Ultimately, I claim, Kierkegaard’s position in Works of Love can indeed be defended from Krishek’s critique. (shrink)

This article inserts Aldous Huxley's Brave New World into a bioethical conversation about the value of old age and old people. Exploring literary treatments of bioethical questions can supplement conversations within bioethics proper, helping to reveal our existing assumptions and clear the way for more considered views; indeed, as Peter Swirski has argued, literary texts can serve as thought experiments that illuminate the ramifications of philosophical ideas. This essay examines the novel's representation of a society without old people in conjunction (...) with ideas about aging and life narratives put forward by philosophers and bioethicists such as Ezekiel Emanuel, Gilbert Meilaender, and Alasdair MacIntyre. While critics, and Huxley himself, view the Brave New World as dystopian primarily because of its depiction of a totalitarian society where art, truth, and meaning are sacrificed to pleasure and distraction and where the ruled are programmed not to question the values of their rulers, the novel also makes clear that the excision of old age has significant political, moral, and emotional costs. (shrink)

From the standpoint of a Christian philosopher, heeding the teaching and exhortations of Pope John Paul II and previous popes, I examine three directions in which the recent philosophical debate has developed. In the last seven or eight years there has been 1) a renewed focus on the biological issue of when a human individual comes to be, 2) new arguments for the proposition that personhood is a characteristic acquired after birth, and 3) refinements of the early argument of Judith (...) Thomson. Replying to these developments, I defend, on philosophical grounds, the pro-life position. I argue that a distinct, whole (though immature) human individual comes to be at conception, that he or she is a person, with full moral worth, from the moment he or she comes to be, and the mothers and fathers have a special responsibility to their children which entails (at least) that they ought not to choose to abort them. I conclude by briefly indicating, from the standpoint of Christian faith, why Christian philosophers should vigorously pursue this debate. (shrink)

During recent decades, theories of mutual recognition have been intensively debated in social philosophy. According to one of the main theorists in the field, Axel Honneth, the entire social world may be based on interpersonal recognition. Our aim is to study what it would take that residents in long-term care would become adequately interpersonally recognized. We also examine who could be seen as bearing the responsibility for providing such recognition. In this paper, we distinguish ten aspects of recognition. We suggest (...) that in order to support residents’ dignity, long-term care should be arranged in a way that preserves residents’ full personhood regardless of their cognitive or other abilities: the mere fact that they are human persons is a ground for recognition as a person. But further, in good care residents’ personal characteristics and residents’ ties to significant others are also recognized to enable them to feel loved, esteemed and respected. (shrink)

An economic agenda, characterized by the mastery of subject knowledge or expertise, increasingly dominates higher education. In this article, I argue that this agenda fails to satisfy the full range of students’ aspirations, responsibilities and needs. Neither does it meet the needs of society. Rather, the overall purpose of higher education should be the morphogenesis of the agency of students, considered on an individual and on a collective basis. The article builds on recent critical realist theorizing to trace the generative (...) mechanisms that affect the morphogenesis of such agency. I argue that reflexive deliberation shapes the agency of students as they engage in teaching–learning interactions. It may be possible to enhance the agency of students if approaches are used that consider curricular knowledge, the presence of supportive social relations and the dedication of students. The article offers ways to promote the flourishing of students rather than their dehumanization. (shrink)

The term ‘dignity’ is used in a variety of ways but always to attribute or recognize some status in the person. The present paper concerns not the status itself but the virtue of acknowledging that status. This virtue, which Thomas Aquinas calls ‘observantia’, concerns how dignity is honoured, respected, or observed. By analogy with justice observantia can be thought of both as a general virtue and as a special virtue. As a general virtue observantia refers to that respect for human (...) dignity that is implicit in all acts of justice. As a special virtue it concerns the specific way we show esteem for people. Healthcare represents a challenge to observantia because those in need of healthcare are doubly restricted in expressing their dignity in action: in the first place by their ill health, and in the second place by the conditions required by healthcare. To be understood properly, especially in the context of healthcare, the.. (shrink)

This paper draws on MacIntyre’s ethical thought to illuminate a hitherto underexplored religious context for business ethics, that of the Amish. It draws on an empirical study of Amish settlements in Holmes County, Ohio, and aims to deepen our understanding of Amish business ethics by bringing it into contact with an ethical theory that has had a signifcant impact within business ethics, that of Alasdair MacIntyre. It also aims to extend MacIntyrean thought by drawing on his neglected critique of modernity (...) in the context of business ethics. The Amish context allows us to appreciate the relationship between MacIntyre’s critique of modernity, his conception of practices and communities, and his distinctive approach to the virtues. It also helps us to better understand how the ethical life is possible within our emotivist culture. (shrink)