In the last decade there has been a pragmatic turn in the work of those doing Christian ethics, especially as represented by the work of Jeffrey Stout and Franklin Gamwell. The pragmatic turn represents a critique of the highly influential work of Stanley Hauerwas and Alasdair MacIntyre, which argues for a strongly intra-church ethics. The pragmatists are correct in arguing that Christian ethics must engage the public sphere. However, I argue that they are deeply mistaken in their claim that this (...) engagement must rest on a weak or non-existent theology. I show that the claim that robust theology adds nothing to ethics, and that we can get along without it, is unsustainable. (shrink)

This essay addresses moral hazards associated with the emerging doctrine of the Responsibility to Protect (R2P). It reviews the broad acceptance by the Vatican and the World Council of Churches of the doctrine between September 2003 and September 2008, and attempts to identify grounds for more adequate investigation of the moral issues arising. Three themes are pursued: how a changing political context is affecting notions of sovereignty; the authority that can approve or refuse the use of force; and plural foundations (...) for human rights in a religiously and otherwise plural world such that the human rights protection does not become tyrannical. (shrink)

There is a non-trivial chance that sometime in the (perhaps somewhat distant) future, someone will build an artificial general intelligence that will surpass human-level cognitive proficiency and go on to become "superintelligent", vastly outperforming humans. The advent of superintelligent AI has great potential, for good or ill. It is therefore imperative that we find a way to ensure-long before one arrives-that any superintelligence we build will consistently act in ways congenial to our interests. This is a very difficult challenge in (...) part because most of the final goals we could give an AI admit of so-called "perverse instantiations". I propose a novel solution to this puzzle: instruct the AI to love humanity. The proposal is compared with Yudkowsky's Coherent Extrapolated Volition, and Bostrom's Moral Modeling proposals. (shrink)

This essay presents an integrated account of Michael Wyschogrod's Zionism as a function of his broader theological anthropology, eschatology, and carnal interpretation of Israel's election. Against Leora Batnitzky, I show that Wyschogrod's Zionism, while definitively messianic, is decidedly not fanatical or fundamentalist. Against Meir Soloveichik, I show that Wyschogrod has maintained this non-fanatical messianism consistently throughout his career, and so his pacific political prescriptions are organically at one with his vigorous calls for Jewish sovereignty over the land.

Chaplains who serve in a clinical context often minister to patients representing a wide variety of faiths. In order to offer the best pastoral care possible, the chaplain should first possess a set of personal theological convictions as a foundation for ministry. Second, he or she needs to be sensitive to the beliefs and practices of the patients. Third, it is vital to develop a relationship of acceptance and trust not only with patients under their care, but also with family (...) members and caregivers as well. At times, situations will arise that are purely religious or theological. In a clinical setting, however, the questions and problems that arise more often are both theological and ethical. It is beneficial for the chaplain to be involved in an ethics committee, where the specifics of each case can be discussed, and staff can offer counsel to patients and their families. This study examines issues that chaplains face at the bedside, such as terminal care, life-prolonging treatments, dementia, persistent vegetative state, and euthanasia/assisted suicide. We will discover that those who are involved in clinical pastoral ministry will be called upon to be a comforter, mediator, educator, ethicist, and counselor. (shrink)

We claim that divine command metaethicists have not thought through the nature of the expression of divine love with sufficient rigor. We argue, against prior divine command theories, that the radical difference between God and the natural world means that grounding divine command in divine love can only ground a formal claim of the divine on the human; recipients of revelation must construct particular commands out of this formal claim. While some metaethicists might respond to us by claiming that this (...) account leads to an inability to judge between better and worse constructions of the commanded life, we propose that an analysis of the human response to divine love--theological eros--can be the basis for an articulation of a philosophical theology (in our case, negative theology) that can guide the religious believer toward generating particular principles for ethical action that are grounded in an account of divine action. By linking divine command to imitatio Dei, the believer can have confidence that her imitative acts of God are not inaccurate constructions of the commanded life. (shrink)

There is remarkable convergence between twentieth‐century interpretations of the image of God (imago Dei), what it means for human beings to be created in God's image, and approaches toward creating in our own image in the field of artificial intelligence (AI). Both fields have viewed the intersection between God and humanity or humanity and computers in terms of either (1) a property or set of properties such as intelligence, (2) the functions we engage in or are capable of, or (3) (...) the relationships we establish and maintain. Each of these three approaches reflects a different understanding of what stands at the core of our humanity. Functional and relational approaches were common in the late twentieth century, with a functional understanding the one most accepted by society at large. A relational view, however, gives new insights into human dignity in a computer age as well as new approaches to AI research. (shrink)

Traditionally, healthcare workers have had the right to refuse to participate in abortions or physician-assisted suicide, but more recently there has been a movement in white Evangelical circles to expand these rights to include the refusal of any treatment at all to same-sex couples or their children, transgender individuals, or others who offend the provider’s moral sensibilities. Religious freedom of conscience exists in an uneasy tension with laws protecting equal rights in a liberal polity, and it is a particularly fraught (...) question in the context of medicine, where providers’ consciences must be balanced against patients’ rights to access appropriate care. This article examines the refusal of care to classes of people, usually classes defined by various sexual issues with which the caregivers disagree. This expands conscientious refusals from the traditional concept of responses to actions and instead directs it at specific types of people. The article draws on Reformed thought to argue that such refusals are not justified and are, in fact, both a profound misreading of Christian morality and a new and dangerously expansive account of the right to conscientious refusal in medicine. (shrink)

Full-Blooded religion is not acceptable in mainstream bioethics. This article excavates the cultural history that led to the suppression of religion in bioethics. Bioethicists typically fall into one of the following camps. 1) The irreligious, who advocate for suppressing religion, as do Timothy F. Murphy, Sam Harris, and Richard Dawkins. This irreligious camp assumes American Fundamentalist Protestantism is the real substance of all religions. 2) Religious bioethicists, who defend religion by emphasizing its functions and diminishing its metaphysical commitments. Religious defenders (...) empty religion of its theology to present its feel-good functions in a way that is acceptable to the irreligious. However, religion reduced to its functions dissolves into a counter-culture that may counteract materialism but lacks the power to motivate much more. This article criticizes both camps, as both presume Enlightenment myths and consequently neuter religion. Both irreligious and religious bioethicists commonly presume Enlightenment myths about secularity and religion. Secularity is presumed neutral and rational. Religion is presumed divisive and irrational. This myth provides built-in value-judgements; we have already judged secularity as good and religion as bad. Much of the debate over religion in bioethics is arguing over false stereotypes of religion. Consequently, mainstream bioethics neuters religion, while the irreligious are gifted political power to define the field. (shrink)

A wide-ranging compendium of incisive essays, Responsibility and Restraint: James Turner Johnson and the Just War Tradition promises to be an important contribution to the just war dialogue. Writte...

In this article I use a case study of 3 newspaper pieces about assisted suicide and euthanasia to show how journalists can use analysis and commentary to highlight the ethical dimension of an important public issue. Using an approach grounded in ethical theory, I examine how these pieces-from the Christian Science Monitor, Los Angeles Times, and New York Times-shed light on ethical issues including matters of duties and consequences. It is argued that an analytical approach that openly frames a topic (...) as having a moral dimension is particularly appropriate for ethics coverage in light of the value-laden nature of writing about ethics. (shrink)

Media scholars have used ethical theory extensively to evaluate journalists' own ethical practices. However, they have given little attention to how ethical theory could be used to assess the way journalists cover the ethics of others. In light of the important role that medicine and other professions play in the lives of individuals and society, this article proposes a framework to evaluate news coverage of ethical issues that involve professions and in society. After making the case for the need for (...) this framework, the article describes the framework itself and the rationale for each component. Finally, ideas for applying the framework in future research are suggested. (shrink)

It is common to regard love, friendship, and other associational ties to others as an important part of a happy or flourishing life. This would be easy enough to understand if we focused on friendships based on pleasure, or associations, such as business partnerships, predicated on mutual advantage. For then we could understand in a straightforward way how these interpersonal relationships would be valuable for someone involved in such relationships just insofar as they caused her pleasure or causally promoted her (...) own independent interests. But many who regard love, friendship, and other associational ties as an important part of a happy or flourishing life suppose that in many sorts of associations—especially intimate associations—the proper attitude among associates is concern for the other for the other's own sake, not just for the pleasure or benefits one can extract from one's associates. It is fairly clear how having friends of this sort is beneficial. What is less clear is how being a friend of this sort might contribute to one's own happiness or well-being. Even if we can explain this, it looks as if the contribution that friendship makes to one's happiness could not be the reason one has to care for friends, for that would seem to make one's concern for others instrumental, not a concern for the other for her own sake. (shrink)

In 1927, Fritz Jahr coined the term “bioethics” to indicate an “environmental ethics based on biopsychics”. In 1970, Van Rensselaer Potter also coined the term “bioethics” to indicate a “new global ethics based on biology”. As the same Potter wrote, after 1971 “in the USA there was an immediate explosion of the use of the word bioethics” but with a completely different meaning which became dominant and spread worldwide. He went on to say, “their [the public's] image of bioethics delayed (...) the [global] emergence of what now exists”. Elsewhere I have analyzed how this happened, here I analyze why. (shrink)

Although James Gustafson's use of the Christian Bible and tradition is not fully displayed in the essays published here, Bible and tradition are a crucial part of a composite rationale, which includes experience and the sciences, for his theocentric ethics. Gustafson's theocentric ethics employs the sciences to back, inform, and correct the Christian tradition and offers grounds for respecting the natural piety and morality of “nonreligious” persons while explaining and justifying why Christians draw on major themes and metaphors from their (...) tradition that should penetrate their piety and morality. His proposal should reorient the thinking of theological ethics more than it has thus far. (shrink)