Ethnography and Subjectivity in Comparative Religious Ethics

The ethnographic turn in religious studies has responded to important developments, such as the rejection of value neutrality and the need to better address the lived experience of individuals and communities. In this essay, I affirm the value of ethnography as a method in comparative religious ethics, but distinguish between two ways of framing ethnography in relation to ethics. The first way insists on the hard limits of translating values across cultures, and tends to marginalize or dismiss normative inquiry. The second way allows for the interpretation of practices of ethical justification in diverse cultural contexts. I argue that this second category of ethnography is more congenial to the work of comparative religious ethicists, since an integral part of ethical inquiry involves reflecting on, and making arguments about, social norms and practices.     

THE EVOLUTIONARY BASIS OF RELIGIOUS ETHICS

Abstract. I propose that religious ethical traditions can be understood as cultural expressions of underlying evolutionary processes. I begin with a discussion of evolutionary theories of morality, specifically kin selection and reciprocal altruism, and then discuss some recent work on the evolution of religion, setting out those features of religion that prepare it to take on a moral function in society. Having established the theoretical framework for the thesis, I turn to a close reading of early Jewish and Christian ethical teachings, as found in the Bible, in order to set out preliminary support for the proposal. My goal is to argue for the plausibility of the thesis and to indicate how, if correct, it provides new insight into Judeo‐Christian moral traditions and into the phenomenon of religious violence. Such an approach to religious ethics has important metaethical implications. In the last section I consider issues such as the foundation of ethics and the possibilities and limitations of a secular ethics.     

PERSPECTIVES ON TORTURE: Reports from a Dialogue Including Christian,Judaic, Islamic,and Feminist Viewpoints

Torture continues to be a pressing political issue in North America, yet religious scholarly reflection on the ethics of torture remains all but sidelined in public discourse for a variety of complex reasons. These reasons are explored—and critiqued—in this collection of reflections by Christian, Jewish, Muslim, and feminist religious ethicists. These scholars find that historical amnesia, forced if not twisted readings of classical texts and contemporary human rights instruments, and sociological factors are but a few of the factors challenging contemporary religious ethical discourse on torture.     

Exemplarist Environmental Ethics

This article argues that environmental ethics can deemphasize environmental problem‐solving in preference for a more exemplarist mode. This mode will renarrate what we admire in those we have long admired, in order to make them resonate with contemporary ethical needs. First, I outline a method problem that arose for me in ethnographic fieldwork, a problem that I call, far too reductively, “solution thinking.” Second, I relate that method problem to movements against “quandary ethics” in ethical theory more broadly. Third, I discuss some interpretive work I am engaged in about Henry David Thoreau and how it bears on the methodological issues my fieldwork raised. I argue that some of the most important icons of right relation to environment, especially Francis of Assisi and Thoreau, should be envisioned as far more politically invested than they usually are. They demonstrate to scholars of religious ethics that an exemplarist ethic focused on character need not neglect politics.     

Religion and development ethics in global perspective: a case study of a foreign Christian NGO in China

ABSTRACT

Much academic writing on religion and development tends to focus on the values, beliefs, and modes of operation of religious organizations to examine whether religion contributes ethically to development. A problem with such an approach is its disregard of the contested and evolving nature of religious participation in development in broader national and global contexts. What constitutes ethical religious contribution to development? How can we study the question sociologically? To answer these two questions, I develop Roland Robertson’s notion of the global field to present a framework for analyzing the dynamic interaction between religion and development ethics. In terms of methodological contribution, the framework proposed here prompts us dynamically to contextualize the issue of religious development ethics with reference to four components that make up the global field: the religious agent, the national society, the global civil society, and the global discourse on wellbeing and development. This means that, from an analytical perspective, what is proper or ethical in religious development ethics should not be construed in absolute terms, but in terms of degree and variation. I demonstrate the usefulness of such a contextual approach by drawing on research on ‘GMV’ (pseudonym for an international Christian medical professional services group actively engaged in community development) in China and examining the relationship between religious NGOs, the party-state, and evolving discursive practice of development in the country.     

Is Natural Law a Border Concept Between Judaism and Christianity?

With the passing of disputations between Jewish and Christian thinkers as to whose tradition has a more universal ethics, the task of Jewish and Christian ethicists is to constitute a universal horizon for their respective bodies of ethics, both of which are essentially particularistic being rooted in special revelation. This parallel project must avoid relativism that is essentially anti‐ethical, and triumphalism that proposes an imperialist ethos. A retrieval of the idea of natural law in each respective tradition enables the constitution of some intelligent common ground for ethical cooperation in both theory and practice between the traditions. This essay also suggests how the constitution of this common ground could include Muslims as well. The constitution of this common ground enables religious ethicists to present more cogent ethical arguments in secular space, but only of course, when those who now control secular space are open to arguments from members of any religious tradition.     

Law,Ethics, and the Needs of History: Mendelssohn,Krochmal, and Moral Philosophy

Although the role of ethics in modern Jewish thought has been widely explored, major works by foundational philosophers remain largely absent from such discussions. This essay contributes to the recovery of these voices, focusing on the Hebrew writings of Moses Mendelssohn (1729–1786) and Nachman Krochmal (1785–1840). I argue that these texts reveal the existence of a shared ethical project animating these founding philosophical voices of Jewish modernity, and that reconstructing their claims contributes to broader conversations about the relationship between ethics and law. Mendelssohn and Krochmal present Jewish law as addressing needs emerging from the history of moral philosophy—from the modern histories of Platonic and Aristotelian ethics. Moreover, my reading highlights these thinkers’ ongoing relevance, suggesting that their work illuminates the role of law in ethical cultivation.     

The Seminal Contribution of Rabbi Moshe Feinstein to the Development of Modern Jewish Medical Ethics

The purpose of this essay is to show how, on a wide variety of issues, Rabbi Moshe Feinstein broke new ground with the established Orthodox rabbinic consensus and blazed a new trail in Jewish medical ethics. Rabbi Feinstein took power away from the rabbis and let patients decide their treatment, he opened the door for a Jewish approach to palliative care, he supported the use of new technologies to aid in reproduction, he endorsed altruistic living organ donation and recognized brain death (thus laying the groundwork for Orthodox Jewish acceptance of heart transplantation), he downplayed the value of social worth in triage decisions, and was a fierce defender of the rights of the fetus. I develop broader theological principles from Rabbi Feinstein's ethical positions and compare them to those of his Jewish and Christian contemporaries.     

Organizing Muslim Virtue: Community Organizing,Comparative Religious Ethics,and the South African Muslim Struggle Against Apartheid

While offering valuable comparative insights into models of the self and ethical formation across religious traditions, studies of virtue ethics have been critiqued for putting forward accounts which are elite-focused. Some comparative ethicists have pointed to work in religious ethics and political theology on faith-based community organizing as offering compelling case studies of non-elite ethical formation. I seek to add to this literature by performing an analysis of the theories and practices of ethical formation in the South African Muslim anti-apartheid grassroots organization known as the “Call of Islam.” The “Call of Islam” emphasized a liberation-oriented praxis and active solidarity with non-Muslim organizations for the purposes of protesting apartheid and employed a range of social practices including study circles (halaqat) and political funeral processions to prepare and equip its members for such work. As such, it not only sheds light on non-elite ethical formation, but in its cultivation of the habits and dispositions of democratic solidarity, it also serves as an Islamic example of broad-based community organizing.     

Honoring Jonathan Edwards

In this response to the papers on Jonathan Edwards's ethical thought by Stephen A. Wilson, Gerald R. McDermott, William C. Spohn, and Roland A. Delattre, I comment on their efforts to show that ideas drawn from Edwards can be successfully appropriated for use in contemporary ethics. I conclude that the four authors build a strong cumulative case for the view that some elements of Edwards's thought can serve as resources for our ethical reflections. But I also argue for a deflationary view of how much of Edwards we will find it feasible to take on board when we engage in the task of working out a religious ethics we might accept.     

GOLEMS IN THE BIOTECH CENTURY

The legend of the golem, the creation of life through mystical and magical means, is the most famous postbiblical Jewish legend. After noting recent references to the golem legend in fiction, film, art, and scientific literature, I outline three stages of the development of the legend, including its relationship to the story of Frankenstein. I apply teachings about the golem in classical Jewish religious literature to implications of the legend for ethical issues relating to bioengineering, reproductive biotechnology, robotics, artificial intelligence, artificial life, and corporate ethics. The golem legend emerges as a source of prudent guidance through the minefield of ethical and spiritual problems emerging from current and expected developments in biotechnology.     

GENRE AND PERSUASION IN RELIGIOUS ETHICS An Introduction

Issues of genre and persuasion are central to ethical thought and practice. Until recently, there has been an asymmetry between religious ethics and moral philosophy in regard to these issues. Renewed attention to these issues in moral philosophy creates a new context for their consideration in religious ethics—one in which the relation of religious ethics and moral philosophy is less determinate than it has been in previous discussions. The four essays that comprise this Focus Section reflect this new context while also making new contributions to perennial concerns of genre in ethical thought and practice.     

Tradition,Authority, and Immanent Critique in Comparative Ethics

Drawing on resources from pragmatist thought allows religious ethicists to take account of the central role traditions play in the formation and development of moral concepts without thereby espousing moral relativism or becoming traditionalists. After giving an account of this understanding of the concept of tradition, I examine the ways in which understandings of tradition play out in two contemporary examples of tradition‐based ethics: works in comparative ethics of war by James Turner Johnson and John Kelsay. I argue that a pragmatist approach to tradition‐based ethics allows for a nuanced and flexible understanding of moral traditions, and one that holds great promise for international consensus‐building around shared ethical norms for the use of armed force.     

Comparative Religious Ethics Among the Ruins

This is a response to the recent essay by Elizabeth M. Bucar and Aaron Stalnaker on “Comparative Religious Ethics as a Field of Study.” I clarify my earlier positions on method and virtue in comparative religious ethics and try to respond to some of the issues that Bucar and Stalnaker raise in regard to my arguments specifically and the field more generally. I argue that while we need not measure the practical impact of scholarly work in comparative religious ethics purely in terms of political or social action, I nevertheless worry that defining the goals of comparative inquiry in terms of the production of bewilderment, intellectual vertigo, or skeptical questions can lead to impressionistic or therapeutic methodological norms. In a similar vein, I refine my earlier position on externalism that acknowledges the impossibility of a purely externalist approach but also notes the desirability of coming to understand others “in their own terms” prior to engaging in the process of transmutation. I also question Bucar and Stalnaker's pessimism about the potential of producing “rigorously convincing ethical theory from the lived experience of regular folk,” suggesting that perhaps we are working with different conceptions of the sociology of knowledge. Finally, I consider whether we are currently in the midst of an epistemological crisis and conclude with some reflections on the rationality of the craft of comparative religious ethics.     

The Uncanny Self in Love: Divorced Catholic Women Remember Abortion in Romania

This essay presents an ethnographic account of two divorced Catholic women's memories of praying to the Virgin Mary while seeking illegal abortions under the Romanian socialist regime. These women's stories focused on troubling memories of being in love, reflections that were retrospectively shaped by divorce. Drawing on Sigmund Freud's notion of the uncanny, I call these recollections uncanny memories of the self in love. Uncannily remembering one's self in love combines experiential self‐examination and ethical assessment of actions. The notion of the uncanny self in love thus helps bridge the divide between experience‐ and action‐oriented approaches to lived ethics. I argue that the ethical significance of the Virgin Mary's actions depended on my acquaintances’ approach to love. For one woman seeking to stay estranged from her ex‐husband, the Virgin Mary's actions accentuated his ethical immaturity. My other acquaintance harbored more ambivalent feelings toward her ex‐husband; for her, talking about the Virgin Mary helped her relativize feelings of ethical indignation. As a core implication of this argument, I urge greater awareness of the problematic tendency to include the need for greater awareness of tendencies in theories of lived ethics to reify socially situated perspectives on love.     

宗教伦理学研究的意义、现状与展望

在理论上,宗教伦理学研究有利于伦理学与宗教学的学科发展;在实践上,宗教伦理学研究有利于宗教对话与人类道德困境的解决,有利于我国的道德建设,并有利于宗教本身的健康发展。近些年来,在佛教伦理学、基督教伦理学、伊斯兰教伦理学以及基于宗教对话的世界伦理构想等几个领域都取得了丰硕的成果,但宗教伦理学的学科建设还未完全成型,其研究视野略显狭小,这些都有待拓展、完善。