Gender bias and moral decision making: The moral orientations of justice and care

This study investigated gender related moral reasoning in student essays containing arguments on moral issues. Undergraduate students in a medical ethics course viewed two films on morally controversial issues. The students wrote brief essays about the films which were transcribed and numerically coded to conceal the author's gender from the evaluator. Using a coding scheme originated by Lyons, the evaluator classified each essay as a justice/right essay or a care/response essay or an equal response essay. Subsequently, calculations were made to determine the percentage of male authored essays that were justice/rights essays or care/response essays and the percentage of female authored essays that were justice/rights or care/response essays. The males (87.7%) tended to exhibit the justice/rights moral orientation, and the females (69.4%) exhibited the care/response moral orientation. Several different calculations were made to determine various degrees of gender related orientations also. The difference in orientation was highly statistically significant (p≤0.001). These data contribute to understanding moral orientation and development. Interpretations are given to explain some differences between the genders and help explain the traditional roles in society that males and females have played historically.     

REPUBLICS AND THEIR LOVES: REREADING CITY OF GOD 191

In City of God 19.24, Augustine rejects Cicero's definition of res publica as a society founded on justice for a new definition focused on common objects of love. Robert Markus, Oliver O'Donovan, and a host of Augustinian political theologians have depicted this move as a positive gesture toward secular society. Yet this reading fails to account for why Augustine waited so long to address Cicero's definition, first discussed in Book 2, and for the radical dualism Augustine sets forth between the two cities throughout his text. I argue, in line with Rowan Williams and John Milbank, for a minority reading of Book 19 that draws upon the narrative structure of City of God. In Books 3–5, Augustine recounts the history of the earthly city according to Rome's penchant for violence and idolatry, both a function of love for temporal goods. In Book 18, Augustine traces the history of the earthly city before Rome according to the same themes, completing a narrative argument that humanity has always been divided according to differing loves. Book 19 advances the idea that such idolatry is injustice—a failure to grant God the worship he is due. With the new definition of 19.24, Augustine retains Cicero's emphasis on the importance of virtue in civic society while characteristically shifting the terms of discussion from justice to love. While such a definition means that Rome can be called a res publica, it also prompts a negative judgment upon her history according to her objects of love. Given her violence and idolatry, Rome is no better than Assyria, Babylon, Egypt, and Greece—all subject to withering critique in Book 18. Thus, Augustine's new definition does not retract but extends the polemic of City of God.     

Ethical and institutional frameworks for interactional justice in public organizations: a comparative analysis of selected Western and Chinese sources

This paper explores both differences and points of contact between selected contemporary theories of public ethics in the West and China. China is in a greater state of flux in this connection, with new, eclectic approaches to ethical justification for moral agency gaining prominence. There are thematic parallels between East and West in their distinct strains of institutionalism (in which neither individual moral agency nor the justice claims of individuals have much play). However, there are recent Chinese theoretical proposals – many incorporating Western sources – that address this quandary, namely the institutional overdetermination of moral agency. These proposals are joined to contributions from feminist and liberation ethics in a critical reconsideration of overridingness in formal ethics. Contemporary Chinese ethics connect moral claims to kin, community, and reciprocity networks, particularly as traditional philosophy is recovered in new theoretical syntheses. The grounding of Confucian ethics in kin and community offers an instructive contrast to formal Western ethical systems, as do radical strains of Western ethics that suggest that transcendence is found in the self's extension toward others in need. This paper considers these ethical themes in connection with hypothetical instances of interactional justice in organizations.     

Fons Iustitiae: Justice in the City of God

This article seeks to account for the nature of human justice in the City of God. I argue that finite justice, for Augustine, is participatory; it always ‘refers’ itself to the font of justice from which it overflows; it is always received by participation in Christ’s justice. This claim implicates both of Augustine’s central adversaries in the City of God, namely, imperial paganism and Pelagianism. Attention to how Augustine weaves the two major polemical antagonists of the City of God, imperial paganism and Pelagianism, into the same cloth reveals a unified claim about justice in the City of God. Both of Augustine’s antagonists are guilty of claiming a self‐referential and self‐manufactured conception of justice. Pagans and Pelagians do not confess justice as a gift received; they instead treat it as something constructed on the tottering foundation of collective or personal virtue. Justice in both cases fails and finds its end in self‐glorification and pride. Finally, I propose that Augustine’s participatory account of justice has implications for a vexed twentieth‐century debate about the City of God, namely the question of what allegiance, responsibilities and loves citizens of the heavenly city ought to have towards the earthly city in which they live as pilgrims.     

Embodying Confident Agency: Luther's “Three Estates” as a Resource for Virtue Theory

Martin Luther's social writings (volumes 44–47 in the American edition) provide a robust account of human agency that might help Lutheran social ethics address contemporary crises of confidence. When Luther addresses concrete moral issues, he enriches his two‐kingdoms frame with a focus on particular social roles such as ruler, merchant, soldier, parent, etc. This (often tacit) “three‐estates” approach creates room for a distinctly Lutheran contribution to contemporary virtue theory by focusing on the functions served by particular social roles more than on individual self‐chosen pathways of moral improvement. It also supports a prophetic affirmation of vocation against the contemporary breakdown of expectations and confidence in social roles.     

Paradox explored: Climate shame,moral agency,the church,and the birds

This article explores shame and moral agency in relationship to the climate catastrophe, and the moral situation of the world's relatively high-consuming people who are implicated in greenhouse gas emissions that cause climate change. The author complexifies that situation in the conundrums of climate colonialism, climate racism, structural sin, and the moral ambiguities they raise, including such questions as: “What are the moral demands of climate sin grounded in historically rooted economic systems that one did not create but upon which the material conditions of one's life depend? To what extent, if any, is the individual morally accountable for the social structures of which one is a part and from which one benefits?” From there, the essay moves to its central question. It is whether shame theory might help to enable moral agency for what is desperately needed now by people of climate privilege and economic privilege in the North Atlantic world—wise and courageous action to address climate change and climate injustice. The article probes shame theory for clues to what disables moral agency and what catalyzes it. The author finds in shame theory pathways for transforming shame-based moral inertia into moral agency. Those pathways suggest vital roles for the church.     

Wolterstorff on Love and Justice

In Justice in Love, Nicholas Wolterstorff argues for a unique ethical orientation called “care‐agapism.” He offers it as an alternative to theories of benevolence‐agapism found in Christian ethics on the one hand and to the philosophical orientations of egoism, utilitarianism, and eudaimonism on the other. The purported uniqueness and superiority of his theory lies in its ability to account for the conceptual compatibility of love and justice while also positively incorporating self‐love. Yet in attempting to articulate a “bestowed worth” account of human dignity—in which dignity is given by divine love and respected in acts of justice—Wolterstorff leans on an unstable characterization of how love and the good are conceptually interwoven. As a result, his reader cannot be sure about the theoretical superiority of care‐agapism. Moreover, Wolterstorff's attempt to value self‐love and at the same time reject eudaimonism depends on a dubious interpretation of Augustine carried over from Justice: Rights and Wrongs, which itself further depends on a mischaracterization of the possible varieties of eudaimonism. This mistake is unfortunate because, on a closer reading of Augustine, one finds an agapistic account of eudaimonism that could have significantly helped Wolterstorff's overall account of the complementary relation of love and justice.     

FORMATION,GRACE, AND PNEUMATOLOGY: Or,Where's the Spirit in Gregory's Augustine?

Eric Gregory's Politics and the Order of Love takes up an audacious project: enlisting Saint Augustine in order to “help imagine a better liberalism.” This article first provides a summary of Gregory's argument, focusing on his emphasis on love as a “motivation” for neighborly care, and hence democratic participation. This involves tracing the theme of motivation in the book, which is tied to his articulation of liberal perfectionism and an emphasis on civic virtue. In conclusion I raise the question of whether his project has ignored a key aspect of Augustine's account of love, namely, the role of the Holy Spirit, thereby demarcating the limits of Gregory's “rational reconstruction” of Augustine.     

JUST LIES: Finding Augustine's Ethics of Public Lying in His Treatments of Lying and Killing

Augustine famously defends the justice of killing in certain public contexts such as just wars. He also claims that private citizens who intentionally kill are guilty of murder, regardless of their reasons. Just as famously, Augustine seems to prohibit lying categorically. Analyzing these features of his thought and their connections, I argue that Augustine is best understood as endorsing the justice of lying in certain public contexts, even though he does not explicitly do so. Specifically, I show that parallels between his treatments of killing and lying along with his “agent (auctor)–instrument (minister)” distinction, in which God is the true agent or “author” of certain acts and humans are merely God's instruments, together imply that he would regard certain instances of public lying as permissible and even obligatory. I buttress my argument by examining several key but neglected passages and by responding to various objections and rival interpretations. Throughout, I challenge standard interpretations of Augustine's ethics of killing and lying and seek to deepen our overall understanding of these dimensions of his thought. In so doing, I contribute to ongoing discussions of public and private lying and to the task of relating Augustine's thought to contemporary debate and deliberation on war, killing, and lying.     

Finite Agents,Sublime Feelings: Response to Hanauer

Tom Hanauer's thoughtful discussion of my article “The Pleasures of Contra‐purposiveness: Kant, the Sublime, and Being Human” (2014) puts pressure on two important issues concerning the affective phenomenology of the sublime. My aim in that article was to present an analysis of the sublime that does not suffer from the problems identified by Jane Forsey in “Is a Theory of the Sublime Possible?” (2007). I argued that Kant's notion of reflective judgment can help with this task, because it allows us to capture the experience of failure that characterizes the sublime without committing us to ontologically transcendent items. In a significant departure from Kant, however, my account does not require references to our moral vocation to explain the pleasure we take in the sublime; the pleasure comes from getting the right measure of our agency. For Hanauer, trouble for my analysis comes both from the discursive presentation of the sublime, its focus on judgment, and from the removal of references to our moral vocation.     

Remedial responsibilities beyond nations

David Miller's theory of nationalism and national responsibility offers the leading alternative ‘anticosmopolitan’ theory of global justice. His theory claims that ‘nations’ may be held responsible for the benefits and harms resulting from their collective decisions. Nations may be held remedially responsible to help nations in need even where the former lack causal or moral responsibility, for example. This article critically examines Miller's position that remedial responsibilities – the responsibilities of nations to remedy others in need – can and should only be satisfied by nations. I argue that the characteristics that define and justify a particular understanding of nationalism extend to further constructions of identity, such as religious affiliation and other connections. The problem with Miller's position is that it is overly narrow by focusing solely on our national identities as the characteristic most relevant for determining remedial responsibilities. It is possible and desirable to widen our focus, enriching our understanding of global justice and remedial responsibility. Moreover, this wider perspective is an extension, and not a break from, Miller's position. Our shared identities should have significance for considerations of global justice and they can help us to develop a more robust view of anticosmopolitanism.     

Kierkegaard's Mirrors: The Immediacy of Moral Vision

This paper explores Kierkegaard's recurrent use of mirrors as a metaphor for various aspects of moral imagination and vision. While a writer centrally concerned with issues of self‐examination, selfhood and passionate subjectivity might well be expected to be attracted to such metaphors, there are deeper reasons why Kierkegaard is drawn to this analogy. The specifically visual aspects of the mirror metaphor reveal certain crucial features of Kierkegaard's model of moral cognition. In particular, the felicity of the metaphors of the “mirror of possibility” in Sickness Unto Death and the “mirror of the Word” in For Self‐Examination depend upon a normative phenomenology of moral vision, one in which the success of moral agency depends upon an immediate, non‐reflective self‐referentiality built into vision itself. To “see oneself in the mirror” rather than simply seeing the mirror itself is to see the moral content of the world as immediately “about” oneself in a sense that goes beyond the conceptual content of what is perceived. These metaphors gesture towards a model of perfected moral agency where vision becomes co‐extensive with volition. I conclude by suggesting directions in which explication of this model may contribute to discussions in contemporary moral psychology.     

Recognition theory and global poverty

So far, recognition theory has focused its attention on modern capitalism and its formation in richer Western societies and has neglected issues of global poverty. A brief sketch of Axel Honneth's recognition theory precedes an examination of how the theory can contribute to a better understanding of global poverty, and justice in relation to poverty. I wish to highlight five ways in which recognition theory can enrich our inventory of theories dealing with global poverty and justice: It emphasizes the importance of giving victims of poverty due weight in theorizing about poverty. It provides a vocabulary to conceptualize the experiences of suffering by poverty in terms of misrecognition. It highlights the importance of legal recognition and of actually having certain rights in order to be respected. It bases its critique of poverty on a particular idea of justice and how it should unfold. Finally, recognition theory demands that the poor must be involved in decision-making processes and their agency has to be recognized, respected, and socially esteemed in order to overturn injustice.     

Internalized Oppression and Its Varied Moral Harms: Self‐Perceptions of Reduced Agency and Criminality

The dominant view in the philosophical literature contends that internalized oppression, especially that experienced in virtue of one's womanhood, reduces one's sense of agency. Here, I extend these arguments and suggest a more nuanced account. In particular, I argue that internalized oppression can cause a person to conceive of herself as a deviant agent as well as a reduced one. This self‐conception is also damaging to one's moral identity and creates challenges that are not captured by merely analyzing a reduced sense of agency. To help illustrate this claim, I consider experiences of people of color who internalize stereotypes regarding criminality and moral deviance. With these examples in mind, I show that internalized prejudices regarding criminality can cause people of color (men and women) to view themselves as outlaws in the moral community, that is, as wrongdoers. This conclusion helps give voice to some of the challenges that women of color who experience multiple sorts of internalized prejudices often face. To conclude, I discuss one strategy for empowerment that women of color have used when confronted with multiple forms of internalized oppression.     

Troubling Troubled Waters in Elementary Science Education: Politics,Ethics & Black Children’s Conceptions of Water [Justice] in the Era of Flint

Abstract

The study of water as a K–12 science idea often divorces its properties from its deeply politicized history as a resource that has been limited, compromised, and intentionally withheld from nondominant communities. Although a robust body of scholarship has aptly critiqued decontextualized and depoliticized pedagogies and called for critical science-learning environments designed through the lens of equity, historicity, and power, more insight is needed into how children develop in relation to these design imperatives and within sociopolitical contexts where environmental issues pose a direct threat. We report select findings from a 2-year ethnographic project that investigated Black student agency in a school with a place-based design. Specifically, we hone in on the themes of water and water justice, which inspired the development of a socio-scientific unit enacted in two 4th-/5th-grade classrooms. This unit coincided with the initial spike in public awareness around the still unresolved water crisis in Flint, MI. For this article, we situate the “Flint” module as an illustrative case of justice-centered science pedagogy and analyze Black students’ disciplinary, affective, and sociopolitical understandings. We found that children’s meaning-making shifted from individualized accounts to critical, systemic explanations of environmental justice issues. The saliency of children's affective understandings throughout the unit was also captured. We expound on these findings and conclude with a discussion of implications, particularly as it relates to the ethics and politics of developing critical scientific capacity in young children to confront lived environmental human rights issues.     

Surviving Evils and the Problem of Agency: An Essay Inspired by the Work of Claudia Card

Claudia Card did not live long enough to complete her work on surviving evils. Yet she left us an invaluable body of work on this topic. This essay surveys Card's views about the nature of evils and the ethical quandaries of surviving them. It then develops an account of survival agency that is based on Card's insights and in keeping with the agentic capacities exercised by Yezidi women and girls who have escaped from ISIS's obscene program of trafficking in women and sexual violence. Card holds that true survival requires not only staying alive and as healthy as possible but also preserving your good moral character. The essay maintains that while exercising agency to elude evil and protect yourself often depends on your own skills and personality traits, exercising agency to restore or develop your moral character often depends on social support.     

The Problem of Agency and the Problem of Accountability in Kant's Moral Philosophy

Abstract: This paper discusses the function and scope of incompatibilist or transcendental freedom in Kant's moral philosophy. The prevailing view among scholars, most notably Allison, is that the function of transcendental freedom is to enable us to articulate a first‐person conception of ourselves as rational agents involved in deliberation and choice. Thus, the scope of transcendental freedom is rational agency in general. In order to perform this function, freedom has to be merely conceivable. Pace Allison, I argue that our first‐person conception is neutral with respect to causal determinism, and that the function of transcendental freedom is to provide the metaphysical conditions of the possibility of genuine moral responsibility and perfect justice, and to get rid of moral luck. In order to perform this function, transcendental freedom has to be not just conceivable, but metaphysically real. My view suggests that we only have reason to attribute freedom to ourselves in situations in which we are aware that the moral law commands us categorically. We do not have a similar reason to believe we are free in purely prudential choices. Thus, the scope of transcendental freedom is not rational agency in general, but only moral agency.     

Jerome on Sinlessness: a Via Media between Augustine and Pelagius

This article will explore Jerome's understanding of sinlessness and will argue that he saw himself just as opposed to Augustine as to Pelagius. I begin by exposing Jerome's context in the Pelagian Controversy. I then expose his understanding of sinlessness. Next, I turn to his arguments in Ep. 133 and the first two books of his Dialogi contra Pelagianos. In book three of that text, we notice a change in his arguments which indicates that Jerome is no longer arguing only against Pelagius; he now disagrees with Augustine as well. I then examine a variety of issues besides sinlessness in the third book of the Dialogi that reveal that Jerome disagreed with Augustine on multiple topics, showing that his opposition to Augustine's position on sinlessness was not exceptional. Finally I turn to statements by Jerome that seem to indicate a positive appreciation for the Bishop of Hippo, but which on closer inspection are seen to contain latent criticisms.     

Just health care (II): Is equality too much?

In a previous essay I criticized Engelhardt's libertarian conception of justice, which grounds the view that society's obligation to assure access to adequate health care for all is a matter of beneficence [1]. Beneficence fails to capture the moral stringency associated with many claims for access to health care. In the present paper I argue that these claims are really matters of justice proper, where justice is conceived along moderate egalitarian lines, such as those suggested by Rawls and Daniels, rather than strong egalitarian lines. Further, given the empirical complexity associated with the distribution of contemporary health care, I argue that what we really need to address the relevant policy issues adequately is a theory of health care justice, as opposed to an all-purpose conception of justice. Daniels has made an important start toward that goal, though there are some large policy areas which I discuss that his account of health care justice does not really speak to. Finally, practical matters of health care justice really need to be addressed in a ‘non-ideal’ mode, a framework in which philosophers have done little.