The plurality of Chinese and American medical moralities: toward an interpretive cross-cultural bioethics

Since the late 1970s, American appraisals of Chinese medical ethics and Chinese responses to American bioethics range from frank criticism to warm appreciation, from refutation to acceptance. Yet in the United States as well as in China, American bioethics and Chinese medical ethics have been seen, respectively, as individualistic and communitarian. In this widely-accepted general comparison, the great variation in the two medical moralities, especially the diversity of Chinese experiences, has been unfortunately minimized, if not totally ignored. Neither American bioethics nor Chinese medical ethics is a field with only one dominant way of thinking. Medical moralities in America and China -- traditional and modern -- have always been plural and diverse. For example, American and Chinese cultures and medical moralities both exhibit individualistic and communitarian traditions. For this reason, bioethics in general and cross-cultural bioethics in particular must be fundamentally interpretive. Interpretive cross-cultural bioethics appreciates the plurality of medical morality within any culture. It can serve as a vital means of social and cultural criticism through engaged interpretations.     

Liberating the classroom: Ethnographic elements in liberation theologies curricula

A lively conversation has arisen in recent years among theologians concerning ethnographic theology. While liberation theologians have scarcely participated in it, an emphasis on lived experience – which ethnography aims to understand – lies at the heart of theologies of liberation. This article addresses the question of employing ethnographic elements in teaching liberation theologies by bringing higher education scholarship into conversation with the liberation theological discourse. It is argued that ethnographic methods, if framed within the liberationist discourse, provide effective tools for liberation theologies curricula, because such methods are in line with the liberationist threshold concept of interlocution. In a secular university, ethnographic methods can, furthermore, provide the student with epistemological distance from the truths of liberation theologies, while the inclusion of ethnography in theologies curricula can be conceptualized as an aspect of decolonizing education. Although the article focuses on teaching liberation theologies, the general principles can also be applied to teaching theology and religion more broadly.     

Moral knowledge: some reflections on moral controversies, incompatible moral epistemologies, and the culture wars.

An authentic Christian bioethical account of abortion must take into consideration the conflicting epistemologies that separate Christian moral theology from secular moral philosophy. Moral epistemologies directed to the issue of abortion that fail to appreciate the orientation of morality to God will also fail adequately to appreciate the moral issues at stake. Christian accounts of the bioethics of abortion that reduce moral-theological considerations to moral-philosophical considerations will not only fail to appreciate fully the offense of abortion, but morally mislead. This article locates the bioethics of abortion within the theology of the Church of the first millennium, emphasizing that abortion was prohibited, whether or not one considered the embryo or fetus to be ensouled.     

Sin and bioethics.

The essay starts out with defining the biblical concept of sin in the Old and the New Testaments. The literal knowledge of divine truth is distinguished from its truthful and spiritual interpretation. A further distinction should be made between the Creator of life (God) and the medium or "intermediary creator" (man) of life. I argue for the "single wholeness" of the human race and for the unity of human responsibility in bioethics. In delineating the teaching of the Church on abortion and family planning, I show that the healing of all human diseases, from traditional interventions to genetic ones, is a Christian duty and is in accordance with Christ's mission on earth as long as one has not been directly or indirectly involved in "reproducing" or "designing" one's descendants or destroying or damaging human life even at its very beginnings.     

儒学的一种缺弱:私德与公德

In a society dominated by Confucian ethics, a spirit of Confucian public morality can be seen in the Confucian debate over publicness and privateness, but it is usually activated in circumstances of large ethical crisis. Confucian theory mainly uses ethical relationships to create self and social identities, causing problems of identification in the public life and hindering the expression of moral feelings and actions, thus revealing a weakness in public morality. This is a space that Confucianism has not yet been able to cover, and also where it has room for growth. Translated by Huang Deyuan from Wen Shi Zhe 文史哲 (Journal of Literature, History and Philosophy), 2006, (1): 30–36     

Petro-theology: Critical engagement with theologies of energy and extraction

This essay serves as a more extended introduction to many of the themes, concerns, and aims of this issue. Along these lines, key terms and discourses like extractivism, energy humanities, and petroculture studies are introduced. The essay elaborates two key claims: energy has been theological (and not just techno-scientific) and analysis of current energy concerns (including climate change) need to be theorized and addressed in relation to land. These claims call for approaches to an energy-driven climate crisis that attend to theo-philosophical assumptions of energy and extraction and point to the significance of energy humanities approaches. Engagement with energy and extractivism humanities leads to a call for further attention to three different areas within Christian energy ethics and Religion & Environmentalism scholarship: (1) an approach to Christian energy ethics that better accounts for the theo-philosophical gendered, racialized, and colonial implications of energy concepts, (2) closer attention to mineralogies and geologies among ecotheologians and 3) critical assessment of convergences of creation and redemption theologies for extractive aims.     

Principles and theory in bioethics.

The following citations were selected from BIOETHICSLINE, the online database prepared at the Kennedy Institute of Ethics for the National Library of Medicine's MEDLARS system. Searching the keywords autonomy, beneficence, casuistry, justice, and virtues, as well as the text word principlism produced more than 400 citations. Only the citations concerned with theory and principle in the practice of bioethics are included here -- e.g., works about justice in resource allocation have been deleted.     

Islamic masculinities in action: the construction of masculinity in Russian visual culture about the Chechen wars

ABSTRACT

Although it lasted until as recently as 2009, before an official end was put to the Second Chechen War, famously branded as an anti-terrorist campaign, the process of reintegrating Chechnya in the realm of the Russian Federation started earlier. Politically, the so-called Chechenisation has played a central role in this process. Symbolically, however, popular culture and Russian visual culture about the conflict in particular contributed to the renegotiating process of Chechen and Russian post-Soviet identities and their interrelationship in the aftermath of the conflict. An analysis of the symbolic representation of masculine subjectivities in such cultural productions offers an insight into how popular culture functioned as a means to rehabilitate formerly demonised Chechen masculine subjectivity. It also points to the process of remasculinisation which went along with the introduction of Putin’s neo-traditionalist policy in Russian society.     

Christian bioethics, secular bioethics, and the claim to cultural authority.

Though the papers in this volume for the most part address the question, "What is Christian about Christian Bioethics", this paper addresses instead a closely related question, "How would a Christian approach to bioethics differ from the kind of secular academic bioethics that has emerged as such an important field in the contemporary university?" While it is generally assumed that a secular bioethics rooted in moral philosophy will be more culturally authoritative than an approach to bioethics grounded in the contingent particularities of a religious tradition, I will give reasons for rejecting this assumption. By examining the history of the recent revival of academic bioethics as well as the state of the contemporary moral philosophy on which it is based I will suggest that secular bioethics suffers from many of the same liabilities as a carefully articulated Christian bioethics. At the end of the paper I will turn briefly to examine the question of how, in light of this discussion, a Christian bioethics might best be pursued.     

Identity matters,culture wars: An account of Al-Huda (re)defining identity and reconfiguring culture in Pakistan

Middle-class and upper-class urban Pakistani women affiliated with Al-Huda, an Islamic school for women created in Islamabad in the early 1990s, are actively engaged in cultural construction as they first alter their ideology and behaviour, and then encourage others to alter theirs in order to live their lives as Muslims within a particular religious framework. While the presence of a variety of ideological systems in Pakistani society prevents Al-Huda's religious discourse from creating a monolithic culture infused by particular values and behaviours, it is nevertheless attempting to accomplish just that as it builds upon particular cultural codes that already exist in the country; for instance, those that intricately tie being a Pakistani with being a Muslim. Al-Huda takes this connection a step forward by specifying what being a Muslim entails based on their understanding of Muslim piety, hence promoting and constructing a particular kind of culture as authentic and desirable.     

On the Christian in Christian bioethics.

What is Christian about Christian bioethics? And is an authentically Christian bioethics a practical possibility in the world in which we find ourselves? In my essay I argue that personhood and the personal are so fundamental to the Christian understanding of our humanity that body, soul, and spirit are probably best understood as the components of a triune (as opposed to dual) aspect theory of personhood. To confess to a Christian bioethics is to admit that Christians cannot pretend fully to understand either cures or their meaning. However effective and "knowledge-based" contemporary medical interventions are, a Christian must humbly and honestly confess a lack of complete knowledge on both levels. At the same time, a Christian bioethicist must express a total personal commitment to Christian Faith.     

Method in Catholic bioethics.

Method in Catholic bioethics is distinguished by a specific philosophical and theological anthropology. Human beings are not to be considered simply as selves, but as selves in relation to God and each other. This essay reflects on that claim by reviewing four areas of concern from Catholic social teaching: common good, human dignity, option for the poor, and stewardship.