Abstract:The organization is importantly different from both the nation-state and the individual and hence needs its own ethical models and theories, distinct from political and moral theory. To develop a case for organizational ethics, this paper advances arguments in three directions. First, it highlights the growing role of organizations and their distinctive attributes. Second, it illuminates the incongruities between organizations and moral and political philosophy. Third, it takes these incongruities, as well as organizations’ distinctive attributes, as a starting point for (...) suggesting an agenda for an ethics of organizations. (shrink)

Abstract:Psychological forces in play across individual, group, and organizational levels of analysis increase the likelihood that people in business organizations will engage in misconduct. Therefore, it is argued, we must turn our attention from dominant normative and empirical trends in business ethics, which revolve around boundaries and constraints, and instead concentrate on methods for promoting ethical behavior in practice, exploiting psychological forces conducive to ethical conduct. This calls for a better understanding of how organizations and their inhabitants function, and, in (...) turn, it points to pragmatic solutions. Ethical conduct can be promoted by (1) normatively justifying vivid aims worthy of pursuit alongside economic objectives, and (2) empirically identifying the conditions and practices that advance those aims in firms. This approach challenges us to bring empirical and normative inquiry together—in ways unsettling to both. It pushes us to move beyond an empirical preoccupation with decision making and judgment, and it requires us to cope with political liberalism’s legitimate qualms about discussions of the good. (shrink)

Abstract:Psychological forces in play across individual, group, and organizational levels of analysis increase the likelihood that people in business organizations will engage in misconduct. Therefore, it is argued, we must turn our attention from dominant normative and empirical trends in business ethics, which revolve around boundaries and constraints, and instead concentrate on methods for promoting ethical behavior in practice, exploiting psychological forces conducive to ethical conduct. This calls for a better understanding of how organizations and their inhabitants function, and, in (...) turn, it points to pragmatic solutions. Ethical conduct can be promoted by (1) normatively justifying vivid aims worthy of pursuit alongside economic objectives, and (2) empirically identifying the conditions and practices that advance those aims in firms. This approach challenges us to bring empirical and normative inquiry together—in ways unsettling to both. It pushes us to move beyond an empirical preoccupation with decision making and judgment, and it requires us to cope with political liberalism’s legitimate qualms about discussions of the good. (shrink)

Abstract:Why does it matter that every negative thought you have had about car salespeople, they have likely had about you? The answer to this question opens up the distinctive challenges, and opportunities, facing business ethics. Those challenges and opportunities emerge from the significant bearing organizational reality has upon individuals’ conduct. As we consider how to assign responsibility for misconduct; how to provide guidance to organizational actors about what they ought to do; and how to develop responsive ethical theory, we need (...) to take psychological and social forces into account. Organizations shape human behavior in ways that pose unavoidable questions about responsibility, practical guidance, and the enterprise of business ethics itself. Adopting the agents’ perspective suggests that business ethics can take a leading role in addressing these vexing questions that confront ethical inquiry and social science more broadly. (shrink)

While there seems to be little controversy about whether there is a biological or evolutionary basis for human morality, in business and other endeavors, there is considerable controversy about the nature of this basis and the proper populations in which to study this foundation. Moreover, I suggest, the most fundamental element of this basis may be the tendency of humans and other species to experience the world in evaluative terms.

While there seems to be little controversy about whether there is a biological or evolutionary basis for human morality, in business and other endeavors, there is considerable controversy about the nature of this basis and the proper populations in which to study this foundation. Moreover, I suggest, the most fundamental element of this basis may be the tendency of humans and other species to experience the world in evaluative terms.

Are properties perfectly natural (or not) relative to worlds, or are they perfectly natural (or not) tout court? That is, could there be a property P that is instanti-ated at worlds w1 and w2, and is perfectly natural at w1 but not at w2? Here, we offer an original argument for the non-world-relativity of perfect naturalness. Along the way, we reply to a prima facie compelling argument for the contin-gency of perfect naturalness, based upon the connection between natural prop-erties and (...) laws of nature. (shrink)

The Trolley Problem arises from a set of moral dilemmas, most of which involve tradeoffs between causing one death and preventing several more deaths. The normative and descriptive Trolley Problems are closely related. The normative Trolley Problem begins with the assumption that authors' natural responses to these cases are generally, if not uniformly, correct. Thus, any attempt to solve the normative Trolley Problem begins with an attempt to solve the descriptive problem, to identify the features of actions that elicit their (...) moral approval or disapproval. The chapter explains an empirical research paper to provide an approximate descriptive solution to the Trolley Problem. More specifically, this research highlights the influence of two factors that exert a powerful influence when both are present. From a normative perspective, the personal force factor is notable because it is not one that the authors ordinarily regard as morally relevant. (shrink)

Heidegger and Gadamer are typically read by different theologians. Heidegger tends to be read by philosophical theologians examining his contribution to matters of doubt, existential finitude, and atheism. Gadamer tends to be read by those with an interest in interpreting the Bible, especially by those with more confessional or epistemically optimistic sensibilities. In both cases, Heidegger and Gadamer have well-established associations with specific theological positions. Joshua Broggi challenges this arrangement by re-reading the primary texts as theological resources; he defends (...) an alternative theological appropriation of their philosophical work through a close engagement with portions of their argument. What emerges from Broggi's examination is an account of the unity of tradition, reason, and scriptural language. This account goes beyond claims of their relatedness, which are uncontroversial, and advances the stronger argument that they name the very same thing. Although initially counterintuitive, the central task set by both Heidegger and Gadamer is the investigation of that one phenomenon. This argument challenges the pervasive image in which Christians rely on 'tradition' to 'reason' about the meaning of 'scripture'. It puts into question the injunction that theologians should balance the resources of scripture, tradition, and reason. Broggi offers an account of Christian life as more fundamental than certain entities which are distilled out of it, namely: scripture, tradition and reason. (shrink)

New natural lawyers--notably Grisez, Finnis, and George--have written much on civil marriage's moral boundaries and grounds, but with slight influence. The peripheral place of the new natural law theory (NNLT) results from the marital grounds they suggest and the exclusionary moral conclusions they draw from them. However, I argue a more authentic and attractive NNLT account of marriage is recoverable through overlooked resources within the theory itself: friendship and moral self-constitution. This reconstructed account allows us to identify the relation between (...) marriage and human flourishing and the morality of same-sex marriage without making marriage infinitely plastic. (shrink)

In this article I explain why cognitive science (including some neuroscience) matters for normative ethics. First, I describe the dual-process theory of moral judgment and briefly summarize the evidence supporting it. Next I describe related experimental research examining influences on intuitive moral judgment. I then describe two ways in which research along these lines can have implications for ethics. I argue that a deeper understanding of moral psychology favors certain forms of consequentialism over other classes of normative moral theory. I (...) close with some brief remarks concerning the bright future of ethics as an interdisciplinary enterprise. (shrink)

In some cases people judge it morally acceptable to sacrifice one person’s life in order to save several other lives, while in other similar cases they make the opposite judgment. Researchers have identified two general factors that may explain this phenomenon at the stimulus level: (1) the agent’s intention (i.e. whether the harmful event is intended as a means or merely foreseen as a side-effect) and (2) whether the agent harms the victim in a manner that is relatively “direct” or (...) “personal”. Here we integrate these two classes of findings. Two experiments examine a novel personalness/directness factor that we call personal force, present when the force that directly impacts the victim is generated by the agent’s muscles (e.g., in pushing). Experiments 1a and b demonstrate the influence of personal force on moral judgment, distinguishing it from physical contact and spatial proximity. Experiments 2a and b demonstrate an interaction between personal force and intention, whereby the effect of personal force depends entirely on intention. These studies also introduce a method for controlling for people’s real-world expectations in decisions involving potentially unrealistic hypothetical dilemmas. (shrink)

Traditional theories of moral development emphasize the role of controlled cognition in mature moral judgment, while a more recent trend emphasizes intuitive and emotional processes. Here we test a dual-process theory synthesizing these perspectives. More specifically, our theory associates utilitarian moral judgment (approving of harmful actions that maximize good consequences) with controlled cognitive processes and associates non-utilitarian moral judgment with automatic emotional responses. Consistent with this theory, we find that a cognitive load manipulation selectively interferes with utilitarian judgment. This interference (...) effect provides direct evidence for the influence of controlled cognitive processes in moral judgment, and utilitarian moral judgment more specifically. (shrink)

Food charity in the United States has grown into a critical appendage of agro-food supply chains. In 2016, 4.5 billion pounds of food waste was diverted through a network of 200 regional food banks, a fivefold increase in just 20 years. Recent global trade disruptions and the COVID-19 pandemic have further reinforced this trend. Economic geographers studying charitable food networks argue that its infrastructure and moral substructure serve to revalue food waste and surplus labor in the capitalist food system. The (...) political–legal framework undergirding this revaluation process however is still poorly understood. Drawing on a 6-year institutional ethnography of the food banking economy in West Virginia, this paper takes a supply-side approach to examine the material and moral values driving the expansion of food waste recovery as hunger relief. Empirically, it focuses on the laws, contracts and fiscal incentives regulating charitable food procurement at the U.S. Department of Agriculture and Feeding America. The assemblage of government agencies, private businesses and non-profit organizations enrolled into this gift economy at different scales I argue, serves to enclose food waste into a public–private governance structure that regulates food surpluses and ensures these will not disrupt the scarcity logics driving profitability along primary food circuits. (shrink)

While there is much evidence for the influence of automatic emotional responses on moral judgment, the roles of reflection and reasoning remain uncertain. In Experiment 1, we induced subjects to be more reflective by completing the Cognitive Reflection Test prior to responding to moral dilemmas. This manipulation increased utilitarian responding, as individuals who reflected more on the CRT made more utilitarian judgments. A follow-up study suggested that trait reflectiveness is also associated with increased utilitarian judgment. In Experiment 2, subjects considered (...) a scenario involving incest between consenting adult siblings, a scenario known for eliciting emotionally driven condemnation that resists reasoned persuasion. Here, we manipulated two factors related to moral reasoning: argument strength and deliberation time. These factors interacted in a manner consistent with moral reasoning: A strong argument defending the incestuous behavior was more persuasive than a weak argument, but only when increased deliberation time encouraged subjects to reflect. (shrink)

Recently, Kieran Setiya suggested that we might respond to evolutionary debunking arguments by arguing that, even if we cannot explain our reliability in ethics, we might justify believing ourselves reliable using a track record argument. Not surprisingly, several critics have claimed that this response is circular. I consider two senses in which they might be right, concluding that, though Setiya’s argument does not beg the question, it is epistemically circular. Perhaps surprisingly, its epistemic circularity need not prevent Setiya’s argument from (...) justifying its conclusion; nevertheless, I argue, reflection on this issue helps to bring out why realists would do well to eschew the strategy Setiya explores, focusing instead on showing that there is a suitable explanatory connection between our ethical beliefs and the facts. (shrink)

In philosophy, a debate can live forever. Nowhere is this more evident than in ethics, a field that is fueled by apparently intractable dilemmas. To promote the wellbeing of many, may we sacrifice the rights of a few? If our actions are predetermined, can we be held responsible for them? Should people be judged on their intentions alone, or also by the consequences of their behavior? Is failing to prevent someone’s death as blameworthy as actively causing it? For generations, questions (...) like these have provoked passionate arguments and counterarguments, but few clear answers. Here, we offer a psychological account of why philosophical dilemmas arise, why they resist resolution, and why scientists should pay attention to them. Building on a family of recent proposals (Cushman & Young, 2009; Greene, 2008; Sinnott- Armstrong, 2008), we argue that dilemmas result from conflict between dissociable psychological processes. When two such processes yield different answers to the same question, that question becomes a “dilemma”. No matter which answer you choose, part of you walks away dissatisfied. This explanation of philosophical dilemmas has an important payoff for psychological research, and we discuss two specific cases in which it has yielded promising results. In each case, social neuroscience has played an important role in distinguishing the psychological processes responsible for producing a dilemma. This, we suggest, is no accident; cognitive neuroscientific methods are particularly well-suited to dissociating independent psychological processes (Henson, 2006). Consequently, philosophers’ dilemmas provide a reliable guide toward productive cognitive neuroscience by identifying the contours of distinct psychological process. The research we review below focuses particularly on moral dilemmas, which is our own area of expertise. The psychological processes that contribute to moral judgment are of interest in their own right, and play a central role in social cognition.. (shrink)

This paper introduces a framework for thinking about ontological questions—in particular, the Special Composition Question—and shows how the framework might help support something like an account of restricted composition. The framework takes the form of an account of natural objects, in analogy with David Lewis’s account of natural properties. Objects, like properties, come in various metaphysical grades, from the fundamental, fully objective, perfectly natural objects to the nomologically otiose, maximally gerrymandered, perfectly non-natural objects. The perfectly natural objects, I argue, are (...) the mereological simples, and (roughly) a collection composes an object of degree-n naturalness if and only if its members are arranged F-wise, for some property F that appears in the degree-n natural laws. Arbitrary composites turn out to be perfectly non-natural objects and are metaphysical bystanders. Ordinary composite objects fall in between. Some—e.g., atoms—are very (though not perfectly) natural; others—e.g., tables—are highly non-natural. (shrink)

Journal Name: The Law & Ethics of Human Rights Issue: Ahead of print.

Stephen Gardiner and David Weisbach's recent Debating Climate Ethics takes up an urgent and important question: is ethics relevant to climate policy? Or rather, the book takes up several, closely related versions of that question we do well to distinguish clearly: 1 Are ethical considerations relevant to climate policy? 2 Do ethical theories philosophers defend have implications regarding climate policy? 3 Does climate ethics provide policy analysts any useful guidance? Or, in other words, should climate policy analysts pay any attention (...) to climate ethics? Weisbach's remarks about the role of ethics in climate policy in §5.4 and about distributive and corrective justice in Chapter 7 suggest he actually... (shrink)

Trisomy 13 and 18 are rare chromosomal abnormalities associated with high morbidity and mortality. Improved survival rates and increased prevalence of aggressive medical intervention have resulted in families and physicians holding different perspectives regarding the appropriate management of children with T 13/18. Families were invited for open-ended interviews regarding their experiences with the medical care of a child with T 13/18 over the past 5 years. Seven of 33 invited families were surveyed; those who had spent more than 40 days (...) in the hospital were most likely to accept the invitation. Grounded theory technique was used to analyze the interviews. This method elicited four key themes regarding family perspectives on children with T 13/18: they are unique and significant, they transform the lives of others, their families can feel overwhelmed and powerless in the medical setting, their families are motivated to “carry the torch” and tell their story. Families also emphasized ways in which Internet support groups can provide both positive and negative perspectives. The ensuing discussion explores the difficulties of parents and physicians in forecasting the impact that T 13/18 will have on families and emphasizes a narrative approach to elicit a map of the things that matter to them. The paper concludes that while over-reliance on dire prognostic data can alienate families, examining the voice, character and plot of patient stories can be a powerful way for physicians to foster shared decision-making with families. (shrink)

Intuitively, vagueness involves some sort of indeterminacy: if Plato is a borderline case of baldness, then there is no fact of the matter about whether or not he’s bald—he’s neither bald nor not bald. The leading formal treatments of such indeterminacy—three valued logic, supervaluationism, etc.—either fail to validate the classical theorems, or require that various classically valid inference rules be restricted. Here we show how a fully classical, yet indeterminist account of vagueness can be given within natural semantics, an alternative (...) semantics for classical proof theory. The key features of the account are: there is a single notion of truth—definite truth—and a single notion of validity; sentences can be true, false, or undetermined; all classical theorems and all classical inference rule are valid; the sorites argument is unsound; ‘definitely’ is treated as a meta-language predicate; higher-order vagueness is handled via semantic ascent. (shrink)

In “Epistemic Modals,” Seth Yalcin argues that what explains the deficiency of sentences containing epistemic modals of the form ‘p and it might be that not-p’ is that sentences of this sort are strictly contradictory, and thus are not instances of a Moore-paradox as has been previous suggested. Benjamin Schnieder, however, argues in his Yalcin’s explanation of these sentences’ deficiency turns out to be insufficiently general, as it cannot account for less complex but still defective sentences, such as ‘Suppose it (...) might be raining.’ Consequently, Schnieder proposes his own, expressivist treatment of epistemic modals which he thinks can explain the deficiency of both the original sentence type as well as more complex cases of embedded sentences containing epistemic modals. In this study, I argue that although Schnieder is right to draw our attention to the explanatory failure of Yalcin’s account, we aren’t forced to adopt Schnieder’s expressivist account of epistemic modals. I defend instead a contextualist-friendly alternative which explains the deficiencies of all the relevant sentence types, while avoiding both the defects of Yalcin’s account and the intuitive costs of expressivism. (shrink)

Facial electromyography (EMG) was used to investigate patterns of facial mimicry in response to partial facial expressions in two contexts that differ in how naturalistic and socially significant the faces are. Experiment 1 presented participants with either the upper- or lower-half of facial expressions and used a forced-choice emotion categorisation task. This task emphasises cognition at the expense of ecological and social validity. Experiment 2 presented whole heads and expressions were occluded by clothing. Additionally, the emotion recognition task is more (...) open-ended. This context has greater social validity. We found mimicry in both experiments, however mimicry differed in terms of which emotions were mimicked and the extent to which the mimicry involved muscle sites that were not observed. In the more cognitive context, there was relatively more motor matching (i.e. mimicking only what was seen). In the more socially valid context, participants were less likely to mimic only what they saw – and instead mimicked what they knew. Additionally, participants mimicked anger in the cognitive context but not the social context. These findings suggest that mimicry involves multiple mechanisms and that the more social the context, the more likely it is to reflect a mechanism of social regulation. (shrink)

Quine, taking the molecular constitution of matter as a paradigmatic example, offers an account of the relation between theory confirmation and ontology. Elsewhere, he deploys a similar ontological methodology to argue for the existence of mathematical objects. Penelope Maddy considers the atomic/molecular theory in more historical detail. She argues that the actual ontological practices of science display a positivistic demand for “direct observation,” and that fulfillment of this demand allows us to distinguish molecules and other physical objects from mathematical abstracta. (...) However, the confirmation of the atomic/molecular theory and the development of scientists’ ontological attitudes towards atoms was more complicated and subtle than even Maddy supposes. The present paper argues that the history of the theory in fact supports neither Quine’s and Maddy’s accounts of scientific ontology. There was no general demand from scientists to “see” atoms before they were reckoned to be real; but neither did the indispensable appearance of atoms in the best theory of chemical combination suffice to convince scientists of their reality. (shrink)

DNA methylation is a quintessential epigenetic mechanism. Widely considered a stable regulator of gene silencing, it represents a form of “molecular braille,” chemically printed on DNA to regulate its structure and the expression of genetic information. However, there was a time when methyl groups simply existed in cells, mysteriously speckled across the cytosine building blocks of DNA. Why was the code of life chemically modified, apparently by “no accident of enzyme action” (Wyatt 1951 )? If all cells in a body (...) share the same genome sequence, how do they adopt unique functions and maintain stable developmental states? Do cells remember? In this historical perspective, I review epigenetic history and principles and the tools, key scientists, and concepts that brought us the synthesis and discovery of prokaryotic and eukaryotic methylated DNA. Drawing heavily on Gerard Wyatt’s observation of asymmetric levels of methylated DNA across species, as well as to a pair of visionary 1975 DNA methylation papers, 5-methylcytosine is connected to DNA methylating enzymes in bacteria, the maintenance of stable cellular states over development, and to the regulation of gene expression through protein-DNA binding. These works have not only shaped our views on heritability and gene regulation but also remind us that core epigenetic concepts emerged from the intrinsic requirement for epigenetic mechanisms to exist. Driven by observations across prokaryotic and eukaryotic worlds, epigenetic systems function to access and interpret genetic information across all forms of life. Collectively, these works offer many guiding principles for our epigenetic understanding for today, and for the next generation of epigenetic inquiry in a postgenomics world. (shrink)

The American Journal of Bioethics, Volume 12, Issue 7, Page 53-54, July 2012.

De Neys makes a compelling case that the sacrificial moral dilemmas do not elicit competing “fast and slow” processes. But are there even two processes? Or just two intuitions? There remains strong evidence, most notably from lesion studies, that sacrificial dilemmas engage distinct cognitive processes generating conflicting emotional and rational responses. The dual-process theory gets much right, but needs revision.

It is widely assumed in philosophy that there is a tight connection between semantics and metaphysics. Semantic theories about the meanings of natural language terms and phrases are taken to provide evidence for and against various metaphysical theses about the nature of non-linguistic parts of the world. Call this view the widespread thesis. I argue that the widespread thesis is mistaken: semantic theories do not generally have robust metaphysical consequences. I contend that the best arguments for the widespread thesis turn (...) on an interpretation of semantic theories according to which they are metaphysically illuminating: the metaphysical structure of the world is directly mirrored in the structure of the theory. Terms and existential quantification in the theory signal the existence of entities in the world, predicates signal the existence of properties, and the structures of set theoretic objects invoked by the theory directly correspond to structural features of the world. Such an interpretation is not the only one available, however, and it is a substantive philosophical (and linguistic) issue which interpretation is correct. Accordingly, I develop and defend an alternative interpretation of semantic theories according to which the structural features of these theories and of their theorems reflect biological and computational constraints on the architecture of the language faculty and historical contingencies in its evolutionary development. Supposedly metaphysically committing features of the theory—including the appearance of quantification and (ostensibly) referring terms—may thus be arepresentational artifacts of these constraints, rather than representational features that reflect metaphysical reality. To determine the metaphysical consequences of a semantic theory then, we must determine which of its features represent language-independent characteristics of the world and which are arepresentational consequences of the structure of the language faculty. To do this, however, we must have some prior idea what the language-independent world is like—that is, we must engage in prior metaphysical theorizing that is not beholden to the semantic theory itself. (shrink)

Au iie siècle avant notre ère, Délos a vu se créer près de vingt-cinq fonds, par des hommes et des femmes, Déliens et étrangers, et, un cran plus haut dans la célébrité, par des rois hellénistiques ou leurs agents. Les chercheurs s’accordent à penser que ces fonds permettaient d’organiser des fêtes (surtout éponymes : Antigoneia, Eutycheia, Philonideia, Ptolemaieia, Stesileia, etc.), et se sont concentrés sur la motivation politique, sur les objectifs et les effets de la douzaine de cas royaux. Cet (...) article fait l’hypothèse que le grec des comptes déliens a été mal interprété ; les fonds ne finançaient pas des fêtes éponymes en soi, mais la récurrence modeste de rituels qui étaient établis à l’occasion d’événements familiaux importants, comme les mariages et les décès ; ce phénomène délien particulier a davantage à dire sur la véritable piété que sur la grande politique, et il offre davantage de points communs avec le culte familial hellénistique qu’avec la culture des fêtes. (shrink)

This article is comprised of a dialogue between Pentecostal-Charismatic and Process-Relational theologies on the perennial issue of miracles. The language of supernaturalism, widely employed by Pentecostal-Charismatic theologians, is contrasted with the metaphysical naturalism of Process-Relational theology; it is proposed that a philosophically and scientifically sensitive theology of miracles is possible through a synthesis of both traditions. Themes such as nonmaterialism over materialism, spiritual experience, and prayer for healing miracles are explored. A theology of miracles, mutually informed by both Pentecostal-Charismatic and (...) Process-Relational theologies, may focus less on whether or not miracles are possible, but instead focus more on what kind of miracles human beings might value most. By mutually engaging a theology of nonsupernatural, metaphysically grounded miracles, Pentecostal-Charismatic and Process-Relational theologians may collaborate to establish the groundwork for creative scientific enterprises, especially in the non-Western world where Pentecostalism continues to experience its most rapid growth, Such perspectives may eventually lead to cutting-edge discoveries about the fundamental nature of, and God's interaction with, reality itself. Implications for future research are proposed. (shrink)

This article continues a discussion initiated by Edgar Towne,2 Vaughn McTernan,3 and others, concerning divine-human interactivity. Both Towne and McTernan expressed concern about the overemphasis of the God-world dichotomy in traditional theology and thus proposed alternative conceptions of divine action, human interaction, and human interpretation of such interaction. In this article, contemporary theologians such as Wiles, Farrer, and Brümmer are consulted and integrated with contemporary religion-science dialogue, including the work of the Center for Theology and the Natural Sciences and the (...) Vatican Observatory project. Moreover, contemporary investigations into divine action are synthesized and categories .. (shrink)

This article is a critical exploration of compatibilities between Pentecostal-Charismatic theology and Process-Relational theology. The purpose of the investigation is to identify similarities that provide sufficient ground for mutual dialogue and transformation between the two traditions. Postmodernism is identified as a context in which such dialogue can occur, insofar as both the Pentecostal-Charismatic movements and Process-Relational theology are understood as reactions to modernism. The theological theme of “concursus,” the way in which God and humanity interact, is briefly explored as a (...) point of contact. Several social and ecclesial implications of mutual transformation are identified. Ecclesial implications of mutual transformation include a renewal of Process-Relational spirituality, an intellectualization of Pentecostal-Charismatic experience, ecumenical dialogue between evangelical and mainline denominations, and tempered operation of the charismata for Pentecostals. Social implications of mutual transformation include the possibility for positive social change, concern for healing and justice, and an increased cosmic concern. Ultimately, inasmuch as Pentecostalism is identified as an “experience in search of a theology,” Process-Relational theism is identified as a “theology in search of an experience.” Through dialogue and engagement, both the Pentecostal-Charismatic and Process-Relational traditions may gain a stronger and more holistic sense of humanity, God, and reality. (shrink)

German philosopher Immanuel Kant employs the story of Eve in the Garden of Eden as a way to think about what the development of autonomy in human beings must have involved. In the beginning, our ancestors invariably listened to their instincts, which would have seemed to them, as Kant describes it, like the “voice of God which all animals must obey”. Regardless of whether it has any basis in historical reality, that moment represents for Kant the birth of human autonomy: (...) at some point in our history, our ancestors attained self‐awareness and realized that they could disobey their instincts. There is a limited sense in which the actions that stem from internal sources, whether natural or artificial, are autonomous in the sense of involving internal control. The responsibility is one that every autonomous individual has, for better or worse, whether guest or host, in Westworld or outside of it. (shrink)

Three-dimensional ‘bioprinting’ is under development, which may produce living human organs and tissues to be surgically implanted in patients. Like tissue engineering and regenerative medicine generally, the process of bioprinting potentially disrupts experience of the human body by redefining understandings of, and becoming actualised in new practices and regimes in relation to, the body. The authors consider how these novel sociotechnical imaginaries may emerge, having regard to law’s contribution to, as well as its possible transformation by, the process of 3D (...) bioprinting. The authors draw on Gilbert Simondon and corporeal, material feminists to account for these disruptions as ‘ontogenetic,’ in the sense that technology can produce new ontologies or beings. The authors focus namely on ontogenesis, individuation and the pre-individual forces that comprise, and yet remain inexhausted by, the process of 3D bioprinting. The authors argue legal phenomena are pre-individual forces that ‘in-form’ ontogenesis. These pre-individual forces are indistinguishable from those implicated in the individuation of the body’s physical form; thereby, the individuation of the bodily material through 3D bioprinting may be expressive and generative of sociolegal phenomena, at least as those relate to the body. The authors conclude that 3D bioprinting shores up conventional, liberal conceptions in law of the human body as individual, bounded and primarily contractual. Three-dimensional bioprinting may introduce ontological difference to the extent it promises and realises a new temporality of the human as a species- and legal-subject, although such a development would only seem to expand, rather than attenuate, a biopolitical regime. (shrink)