Ethics of ...

Living Together and Christian Ethics is the first positive, in-depth study of cohabitation outside marriage from a mainstream Christian theological perspective. The book retrieves the traditions of betrothal from the Bible and church history, and shows how these can transform Christian attitudes to living together before marriage. A crucial distinction is made between prenuptial cohabitation where marriage is intended, and nonnuptial cohabitation where it is avoided. Since betrothal was widely understood as a real beginning of marriage, the book argues for a complete pastoral, theological and liturgical renewal that reclaims the riches of forgotten Christian marital traditions and redeploys them in conveying the good news of the faith to women and men who are not yet married. The book takes issue with theologians who marginalize marriage, and suggests that the recognition of marital values can act as a helpful bridge between Christian teaching and people who are not formally married.

Living Together and Christian Ethics is the first positive, in-depth study of cohabitation outside marriage from a mainstream Christian theological perspective. The book retrieves the traditions of betrothal from the Bible and church history, and shows how these can transform Christian attitudes to living together before marriage. A crucial distinction is made between prenuptial cohabitation where marriage is intended, and nonnuptial cohabitation where it is avoided. Since betrothal was widely understood as a real beginning of marriage, the book argues for a complete pastoral, theological and liturgical renewal that reclaims the riches of forgotten Christian marital traditions and redeploys them in conveying the good news of the faith to women and men who are not yet married. The book takes issue with theologians who marginalize marriage, and suggests that the recognition of marital values can act as a helpful bridge between Christian teaching and people who are not formally married.

This book offers a powerful response to what Varner calls the "two dogmas of environmental ethics"--the assumptions that animal rights philosophies and anthropocentric views are each antithetical to s

This book contains a range of essays on topics in the emerging field of "constitutional political economy". This field of enquiry is strongly associated with the name of James M. Buchanan whose resear

"God creates the best of all possible worlds." With this bold dictum, Gottfried Wilhelm Leibniz summed up his theological views. Yet, why did God create this world, our world? The Divine Ethic of Crea

This book argues that ethical business behavior can be enhanced by taking fuller account of human nature, particularly with respect to the need for creating relatively small communities within the cor

Genocide in Rwanda, multiple murder at Denver or Dunblane, the gruesome activities of serial killers - what makes these great evils, and why do they occur? In addressing such questions this book, unusually, interconnects contemporary moral philosophy with work in New Testament scholarship. The conclusions to emerge are surprising. Gordon Graham argues that the inability of modernist thought to account satisfactorily for evil and its occurrence should not lead us to embrace an eclectic postmodernism, but to take seriously some unfashionable pre-modern conceptions - Satan, demonic possession, spiritual powers, cosmic battles. Precisely because it strives to observe the high standards of clarity and rigour that are the hallmarks of philosophy in the analytical tradition, the book makes a powerful case for the rejection of humanism and naturalism, and for explaining the moral obligation to struggle against evil by reference to the New Testament's cosmic narrative.

Genocide in Rwanda, multiple murder at Denver or Dunblane, the gruesome activities of serial killers - what makes these great evils, and why do they occur? In addressing such questions this book, unusually, interconnects contemporary moral philosophy with work in New Testament scholarship. The conclusions to emerge are surprising. Gordon Graham argues that the inability of modernist thought to account satisfactorily for evil and its occurrence should not lead us to embrace an eclectic postmodernism, but to take seriously some unfashionable pre-modern conceptions - Satan, demonic possession, spiritual powers, cosmic battles. Precisely because it strives to observe the high standards of clarity and rigour that are the hallmarks of philosophy in the analytical tradition, the book makes a powerful case for the rejection of humanism and naturalism, and for explaining the moral obligation to struggle against evil by reference to the New Testament's cosmic narrative.

This book addresses the question of the communication of Christian ethics in the public forum of liberal, pluralist societies. Drawing on debates in philosophy, theology and sociological theory, it relates the problem of communication to fundamental questions about the nature of liberal societies and the identity of Christian faith and the Christian community. With particular emphasis on Kantian and neo-Kantian ethics, it explores the link between autonomy and community in liberal societies. The theology of communio, expressed in revealed Christian traditions, can reconcile autonomy and community. Any Christian attempt to communicate this vision must also reflect on Christianity's own identity, especially the ways in which its own self-consciousness grows in critical interaction with secularity. In this light, Christian ethical communication is both a witness to a distinctive identity, founded in the revelation of the triune God, and a vision of universal human solidarity which can rec

This stimulating and wide-ranging book mounts a profound enquiry into some of the most pressing questions of our age, by examining the relationship between biological science and Christianity. The history of biological discovery is explored from the point of view of a leading philosopher and ethicist. What effect should modern biological theory and practice have on Christian understanding of ethics? How much of that theory and practice should Christians endorse? Can Christians, for example, agree that biological changes are not governed by transcendent values, or that there are no clear or essential boundaries between species? To what extent can 'Nature' set our standards? Professor Clark takes a reasoned look at biological theory since Darwin and argues that an orthodox Christian philosophy is better able to accommodate the truth of such theory than is the sort of progressive, meliorist interpretation of Christian doctrine which is usually offered as the properly 'modern' option.

Inequality and Christian Ethics, first published in 2000, provides a moral and empirical analysis of contemporary social and economic inequality. Drawing on Christian social ethics, political philosophy, and development economics, the book seeks to create an interdisciplinary conversation that illuminates not only the contemporary realities and trends of inequality, but their moral significance as well. It is necessary to examine and understand inequality in various forms - which the book maps out - including disparity in income, education, and health as well as differentials based on race, ethnicity, gender, and nationality. The book draws in particular on the theological ethics of Gustavo Gutiérrez and H. Richard Niebuhr to provide a Christian ethical approach to inequality and well-being. It considers the 'capability approach' set forth by Amartya Sen, Nobel laureate in economics. Sen's framework helps Christians and other persons to add specificity to what the commitment to 'equali

This stimulating and wide-ranging book mounts a profound enquiry into some of the most pressing questions of our age, by examining the relationship between biological science and Christianity. The history of biological discovery is explored from the point of view of a leading philosopher and ethicist. What effect should modern biological theory and practice have on Christian understanding of ethics? How much of that theory and practice should Christians endorse? Can Christians, for example, agree that biological changes are not governed by transcendent values, or that there are no clear or essential boundaries between species? To what extent can 'Nature' set our standards? Professor Clark takes a reasoned look at biological theory since Darwin and argues that an orthodox Christian philosophy is better able to accommodate the truth of such theory than is the sort of progressive, meliorist interpretation of Christian doctrine which is usually offered as the properly 'modern' option.

Inequality and Christian Ethics, first published in 2000, provides a moral and empirical analysis of contemporary social and economic inequality. Drawing on Christian social ethics, political philosophy, and development economics, the book seeks to create an interdisciplinary conversation that illuminates not only the contemporary realities and trends of inequality, but their moral significance as well. It is necessary to examine and understand inequality in various forms - which the book maps out - including disparity in income, education, and health as well as differentials based on race, ethnicity, gender, and nationality. The book draws in particular on the theological ethics of Gustavo Gutiérrez and H. Richard Niebuhr to provide a Christian ethical approach to inequality and well-being. It considers the 'capability approach' set forth by Amartya Sen, Nobel laureate in economics. Sen's framework helps Christians and other persons to add specificity to what the commitment to 'equali

What are the conditions which must be met for a person to be justly held responsible for his or her moral faults and failures? This is the first book that pays systematic attention to ontological i

Originally developed as a dissertation at the University of Virginia, this book addresses itself to the problems posed by G.E.M. Anscombe's influential paper "Modern Moral Philosophy." In particular,

Using classical American pragmatism, the authors provide a philosophical framework for rethinking the nature of the corporation--how it is embedded in its natural, technological, cultural, and interna

Peter Sedgwick explores the relation of a theology of justice to that of human identity in the context of the market economy, and engages with critics of capitalism and the market. He examines three aspects of the market economy: first, how does it shape personal identity, through consumption and the experience of paid employment in relation to the work ethic? Second, what impact does the global economy have on local cultures? Finally, as manufacturing changes out of all recognition through the impact of technology and global competition, what is the effect in terms of poverty? Drawing on the response of the Catholic Church, both in the United States and in papal encyclicals, to the market economy from 1985–1991, Sedgwick argues that its involvement deserves to be better known. Moreover, he recommends that the Churches remain part of the debate in reforming and humanizing the market economy.

Robin Gill argues that once moral communities (such as churchgoers) take centre stage in ethics - as they do in virtue ethics - then there should be a greater interest in sociological evidence about these communities. This book, first published in 1999, examines evidence gathered from social attitude surveys about church communities, in particular their views on faith, moral order and love. It shows that churchgoers are distinctive in their attitudes and behaviour. Some of their attitudes change over time, and there are a number of obvious moral disagreements between different groups of churchgoers. Nonetheless, there are broad patterns of Christian beliefs, teleology and altruism which distinguish churchgoers as a whole from non-churchgoers. However, the values, virtues, moral attitudes and behaviour of churchgoers are shared by many other people as well. The distinctiveness of church communities in the modern world is thus real but relative, and is crucial for the task of Christian e

Robin Gill argues that once moral communities (such as churchgoers) take centre stage in ethics - as they do in virtue ethics - then there should be a greater interest in sociological evidence about these communities. This book, first published in 1999, examines evidence gathered from social attitude surveys about church communities, in particular their views on faith, moral order and love. It shows that churchgoers are distinctive in their attitudes and behaviour. Some of their attitudes change over time, and there are a number of obvious moral disagreements between different groups of churchgoers. Nonetheless, there are broad patterns of Christian beliefs, teleology and altruism which distinguish churchgoers as a whole from non-churchgoers. However, the values, virtues, moral attitudes and behaviour of churchgoers are shared by many other people as well. The distinctiveness of church communities in the modern world is thus real but relative, and is crucial for the task of Christian e

Rosen (Ohio State U.) argues that normative ethical theory is properly the focus of moral philosophy. He supports his contention with the meta-philosophical position that the theories function as do o

What, ultimately, is there good reason to do? This book proposes a unified theory of agent-dependent reasons and agent-independent reasons. It holds that principles which assign reasons to agents

The purpose of this book is to formulate a way of thinking about issues of power, moral identity, and ethical norms by developing a theory of responsibility from a specifically theological viewpoint; the author thereby makes clear the significance for Christian commitment of current reflection on moral responsibility. The concept of responsibility is relatively new in ethics, but the drastic extension of human power through various technological developments has lately thrown into question the way human beings conceive of themselves as morally accountable agents. It is this radical extension of power in our time which poses the need for a new paradigm of responsibility in ethics. Schweiker engages in an informed way with what is therefore a highly topical discussion. By developing a coherent theory of responsibility, and inquiring as to its source, the author demonstrates the unique contribution of Christian faith to ethics in our time.

How do we determine whether an action is right or wrong? Until recently, philosophers assumed that this question could be answered by means of a theory of morality, which set forth clearly established rules for moral behaviour. More recently, however, a number of philosophers have challenged a theory of morality in this sense. Porter is sympathetic to their criticisms but questions whether they go far enough in offering a positive alternative to a modern view of the moral act. She argues that the work of Aquinas offers an alternative account of moral rationality, in terms of which moral reasoning is understood as dialectical rather than deductive, and questions are resolved in a wider context of ethical thought. Aquinas's account of the moral virtues and prudence is seen to offer unexpected insights into the relationship between moral rules and the practice of the virtues, thus contributing to our own moral reflection.

This book explores some issues on the borderland between moral philosophy and Christian theology. Particular attention is paid to the issues at stake between liberals and communitarians and the dispute between realists, non-realists and quasi-realists. In the course of the discussion the writings of Alasdair MacIntyre, George Lindbeck and Stanley Hauerwas are examined. While sympathetic to many of the typical features of post-liberalism, the argument is critical at selected points in seeking to defend realism and accommodate some aspects of liberalism. The position that emerges is more neo-Barthian than post-liberal. In maintaining the distinctiveness of Christian ethics and community, the book also seeks to acknowledge common moral ground held by those within and without the church.

This book provides a full treatment of an issue which is particularly pressing: when the claims of the nearest (e.g. parents, children, spouses, friends) conflict with the claims of the neediest, as they constantly do, where should preference go? Professor Hallett focuses first on a specific, representative case, pitting the lesser need of a son against the greater need of starving strangers. He brings to bear on this single paradigm all the resources of theological and philosophical reflection - scriptures, patristic teaching, the Thomistic tradition, current debates - and from this single example he sheds light on a wide range of comparable cases, both private and public. This distinctive strategy leads to distinctive and challenging results, and at the same time helps to clarify the traditional 'order of charity' and the celebrated 'preferential option for the poor'.

The concept and definition of personhood is central to current debates over ethics. Should 'personhood', for example, determine the allocation of scarce medical resources, and its perceived absence allow the termination of life? In a wide-ranging discussion notable for its clarity, Stanley Rudman's 1997 book traces the development of modern ideas about personhood. He argues that concepts of person are socially constructed, and that the relational understanding of persons in a number of theological discussions can act as an important corrective to the individualistic notions of person which have been popular in secular philosophy since the Enlightenment. Early Christian views of divine speech, communication and relations between the Trinity can help to define an ethic which understands personhood in relation to other people, to the environment, and to God.

The proliferation of chemical substances in commerce poses scientific and philosophical problems. The scientific challenge is to develop data, methodologies, and techniques for identifying and assess

The Politics of Ethics examines the obstacles to behaving ethically in organizations. Blending insights from behavioral science, action theory, and moral philosophy, Nielsen constructs a powerful fram

This book is about the extent, origins and causes of the environmental crisis. Dr Northcott argues that Christianity has lost the biblical awareness of the inter-connectedness of all life. He shows how Christian theologians and believers might recover a more ecologically friendly belief system and life style. The author provides an important corrective to secular approaches to environmental ethics, including utilitarian individualism, animal rights theories and deep ecology. He contends that neither the stewardship tradition, nor the panentheist or process ecological theologies have successfully mobilised the Christian tradition. He demonstrates that the Hebrew Bible contains an ecological message which is close to the traditions of many primal and indigenous peoples and which provides an important corrective to instrumental attitudes to nature in much modern philosophy and Christian ethics.

Feminists are aware of the diversity of thinking within their own tradition, and of the different approaches to moral questions in which that is manifest. This book describes and analyses that diversity by distinguishing three distinct paradigms of moral reasoning to be found within feminism. Using the writings of feminists, the major strengths and weaknesses of each theory are considered, so that creative dialogue between them can be encouraged. Three common themes are drawn out - which are also on the agenda of new developments in philosophical and Christian ethics: the search for an appropriate universalism, the possibility of a redemptive community and the development of a new humanism. Feminists may be encouraged, through this account of their considerable scholarship in ethical thinking, to contribute to these changes with their special concern for the lives and the fulfilment of women.

Feminists are aware of the diversity of thinking within their own tradition, and of the different approaches to moral questions in which that is manifest. This book describes and analyses that diversity by distinguishing three distinct paradigms of moral reasoning to be found within feminism. Using the writings of feminists, the major strengths and weaknesses of each theory are considered, so that creative dialogue between them can be encouraged. Three common themes are drawn out - which are also on the agenda of new developments in philosophical and Christian ethics: the search for an appropriate universalism, the possibility of a redemptive community and the development of a new humanism. Feminists may be encouraged, through this account of their considerable scholarship in ethical thinking, to contribute to these changes with their special concern for the lives and the fulfilment of women.

Justice and Christian Ethics is a study in the meaning and foundations of justice in modern society. Written from a theological perspective, its focus is upon the interaction of religion and law in their common pursuit of justice. Consideration is given, first, to the historical roots of justice in the classical tradition of virtue (Aristotle and Aquinas) and in the biblical ideas of covenant and the righteousness of God. Subsequent chapters trace the relationships between justice, law and virtue in Puritanism, in Locke, and in the founding documents of the American Republic in the late eighteenth century. In his concluding section, the author develops a covenantal interpretation of justice which includes both law and virtue, both human rights and the common good. Special attention is given to the pluralistic character of modern political societies; to criteria of distributive justice; and to religious resources for the renewal and transformation of justice.

Inter-disciplinary studies are emerging rapidly to meet the insistent demands of the modern age. Biblical interpretation is itself inter-disciplinary, drawing together the biblical traditions and others to address the problem of interpreting texts. Christian ethics is also multi-disciplinary and thus no stranger to this new ethos. To bring these two areas together is a potentially creative undertaking. It comes at a time when much attention is being paid to reading texts and the interpretive tradition. The author's principal aim is to read the Bible in the context of moral concern. Attention is paid to the liberal quest and to eschatology and ethics (each marking a distinct epoch in the relationship of Bible and ethics), before the post-critical age is studied under the rubric 'participation in meaning'. The final section deals with ethics and historical reading, and with ethics and contemporary reading. The book concludes with a discussion of selected practical topics.

The Aging Self and the Aging Society Ethical issues involving the elderly have recently come to the fore. This should come as no surprise: Since the turn of the century, there has been an eightfold in

When standards for pollution, discrimination, and salary schedules are lower in an offshore host country than they are in the home country, should multinational corporations insist on home country sta

In the early 1970s, well before the field ofbioethics had established itself in medicine or anywhere else, the Hastings Center organized a small meeting of law school professors. The question we put t

New Harvest includes contributions from specialists in medical, philosophical, psychological, religious, and legal fields. These essays are not simply a collection, but were developed from a single co

The idea for an anthology on personhood grew out of two things, viz. , the work I did with Martin Benjamin during the Summer of 1982 at Michigan State University on the question, What is a person?, an