James Baldwin,Christian Ethics,and the Recovery of Tradition

This essay uses James Baldwin’s thought about racism and homophobia as a critical lens for thinking about some influential strands of Christian ethics. The first part shows how Baldwin understood racism and homophobia and related them to one another by framing them as instances of spirit/flesh dualism and as effects of Christian supremacy. The second part relies on Baldwin’s categories to analyze and juxtapose the thought of select neo-Anabaptist and neo-Augustinian social ethicists. Like Baldwin, the ethicists I engage respond to the distorting power of Christian supremacy and of spirit/flesh dualism. Unlike Baldwin, these ethicists frame their response to Christian supremacy and dualism as a recovery of a more authentic or faithful Christian tradition. Baldwin, who often relied rhetorically and morally on Christian claims and frequently called on Christians to reflect the example of Jesus and the precepts of love, related to the tradition from the perspective of someone who had become an outsider to the church. He tended to focus instead on what the problems he described reflected about Christianity. The contrast with Baldwin helps identify two distinct retrieval strategies, which characterize the neo-Anabaptist and neo-Augustinian ethicists I discuss. One strategy seeks to preserve the integrity of Christian faith, and the other seeks to protect its essential decency. In what follows, I highlight some of the weaknesses of these approaches to tradition retrieval.     

The Baldwin Effect and the persistent problem of Preformation versus Epigenesis

Despite the relatively recent ascendency of epigenetics as a subfield in biology, the issues at its heart have a much longer past. Similarly, psychology's part in this discussion is not new. This article examines one of the earliest engagements of a psychologist with what is now known as epigenetics. Briefly: in 1896, American developmental psychologist James Mark Baldwin proposed an evolutionary theory that has come to be known as the “Baldwin Effect” (so coined by Simpson, 1953). Baldwin's theory asserts that learning may set the course of biological evolution in a non-Lamarckian manner. In proposing this theory he provided a needed intermediate to Darwinian natural selection and the Lamarckian inheritance of acquired characteristics. The value of detailing how Baldwin came to put forward this theory, in light of recent advances, is that it illuminates some of the persistent arguments in the Preformation versus Epigenesis debate. Insofar as these debates continue, examining the origins of the Baldwin Effect provides useful insights.     

Bernard Williams on the Human Prejudice

In “The Human Prejudice”, Bernard Williams discusses our treating human beings differently in our moral thinking from the ways we treat other creatures. He criticises the idea that this expresses a prejudice, speciesism, analogous to racism and sexism. His essay has been misunderstood by some of its critics, including Peter Singer and Jeff McMahan. My essay sets out several questions one may have about Williams's essay, and explains how they can be answered. I make clear the connections between “The Human Prejudice” and some main elements in Williams's thinking about ethics, including his criticisms of moral theory.     

The Proclamation of Charles H. Long in the Time of Black Lives Matter,Standing Rock,and COVID-19

Revisiting Charles H. Long's 1991 proclamation of a modern crisis of materiality, this essay examines Long's theorization of the fetish-commodity legacies, that recreated African persons into objects and commodities, as a means of understanding our present tripartite pandemic of systemic racism, environmental destruction, and COVID-19. Examining the period of, what Long elsewhere terms, the “second creation,” I interrogate what this crisis means for the study of religion and for our society today. Building on Long's conception of “soul stuff” and yet moving beyond notions of human exceptionalism, I argue that to move beyond fetish and colonial legacies and realize a “third creation” (or, in other words, a (re-)re-creation), both scholars and the public must craft a new materialism that honors the ontological reality and value of all existence.     

Fear and Implicit Racism: Whites’ Support for Voter ID laws

Oftentimes, Whites are unaware that they may have slighted Blacks. Although researchers have spent a considerable amount of attention disentangling this form of implicit (unconscious) racial bias from explicit (conscious) racial bias, we are less clear about the conditions that cause implicit racism to matter in American politics. In this article, we offer a theory of how fear and Whites' unconscious racial bias are tightly linked in memory, and triggering this emotion can make these implicit attitudes more salient in public opinion. To test our theory, we focus on Whites’ opinions toward voter ID laws. Our expectation is that inducing fear should cause implicit racism to play an important role in Whites’ evaluation of the policy. Using an adult national experiment over two waves, we induced several emotions to elicit fear, anger, or relaxation. The findings show that the fear condition causes Whites high in implicit racism to be more supportive of voter ID laws than similar individuals in the anger and control conditions. On the other hand, fear does not cause Whites high in explicit racism to be more supportive of voter ID laws.     

Moral Imperatives for the Millennium: The Historical Construction of Race and Its Implications for Childhood and Schooling in the Twentieth Century

This essay argues strongly that racism in the United States hurts thefuture of all children. To eradicate this pernicious mindset inits institutional forms requires that we understand that race,as an idea that shapes social organization in this country,is a unique historical product dating from the colonial periodof the southern colonies of mainland British North America.Further, the mythology about American history, as it is taughtin school, excuses and legitimates continued inequality,oppression, and racism today. This essay traces the historyof class oppression from the 17th century, when the institutionof slavery was invented as a means of securing the unpaidchattel bonded labor of Anglo-Europeans, to the emergenceof unfree labor as a form of racial oppression, and subsequently the institutionalization of racial slavery inthe 18th century. Racial slavery, which elevated whitesupremacy and privilege, was still not synonymous with themodern form of pseudo-scientific racism that emerged as adefense of slavery in the antebellum period and its aftermathin the Civil War and Reconstruction. Racism and the legacyof white privilege is still used as a means of social controlto mask class relations and to thereby control and diminishcollective social action that potentially would occurin the absence of the color line. Knowledge of race as anhistorical construct created by human beings in particularcircumstances raises the possibility that race, racism, and its effects can also be changed by human beings acting in opposition to the conditions that artificially separate us.     

Teaching Effectively in Racially and Culturally Diverse Classrooms

Abstract. Issues of racial and cultural diversity and racism pose particular challenges for effective teaching and learning in diverse theological classrooms. In this essay the author outlines specific strategies to confront racism and engage racially and culturally diverse students. Through the use of a model for understanding multicultural dynamics of teaching and learning, the author helps readers consider four epistemological categories: knowing our students, knowing ourselves as instructors, knowing how we teach, and knowing what we teach.     

Racism leads to pushups: How racial discrimination threatens subordinate men's masculinity

Two studies explored the gendered nature of racial discrimination for Black men, focusing on the relationship between race, discrimination, and masculinity threat. Specifically, we hypothesized that racial discrimination may also represent a threat to Black, but not White, men's masculinity. Both studies examined the target's perspective (i.e. Black and White men's perspectives) on the experience of racism and threat. Black men who experienced discrimination reported greater endorsement of male gender norms and were more vigilant to masculinity threat cues than were those who did not experience discrimination. Additionally, Black men engaged in masculine-typed behaviors–for our purposes, completing more pushups–in proportion to their experience of masculinity threat. Conversely, White men disengaged from the pushup task after experiencing discrimination. Study 2 suggests that White men's disengagement is mediated by affirming their social status. Our data suggest the importance of considering the gendered consequences of racial discrimination toward subordinate-group men.     

Aquinas and the Natural Law

Recent decades have seen a shift away from the traditional view that Aquinas's theory of the natural law is meant to supply us with normative guidance grounded in a substantive theory of human nature. In the present essay, I argue that this is a mistake. Expanding on the suggestions of Jean Porter and Ralph McInerny, I defend a derivationist reading of ST I‐II, Q. 94, A. 2 according to which Aquinas takes our knowledge of the genuine goods of human life and their proper ordering to one another to be self‐evident only to the wise who are able to discern the truth about our God‐given human nature. I then show that this reading provides a better account of Aquinas's view than two recent alternatives: John Finnis's brand of inclinationism and Daniel Mark Nelson's virtue‐based interpretation.     

The Hearts and Guts of White People

Beginning with the experience of a white woman's stomach seizing up in fear of a black man, this essay examines some of the ethical and epistemological issues connected to white ignorance. In conversation with Charles Mills on the epistemology of ignorance, I argue that white ignorance primarily operates physiologically, not cognitively. Drawing critically from psychology, neurocardiology, and other medical sciences, I examine some of the biological effects of racism on white people's stomachs and hearts. I argue for a nonideal medical theory focused on improving wellness in a society that systematically has damaged the health of people of color. The essay concludes that to be fully successful, critical philosophy of race must examine not just the financial, legal, political, and other forms of racism, but also its biological and physiological operations.     

A Response to “Participation: A Religious Worldview” by James M. Gustafson

This response offers an interpretation of James Gustafson's “Participation: A Religious Worldview,” which thinks with Gustafson on the theme of “participation,” while highlighting points where my own thoughts diverge from his. The essay begins by drawing the reader's attention to Gustafson's style, arguing that the simple elegance of his writing constitutes part of his larger claim about the need to remove ourselves from the center of our thought. Next, the essay analyzes Gustafson's use of “participation” by putting it in context and connecting it with his broader methodology. Finally, I draw the reader's attention to important loci in the text in order to show how Gustafson's essay helps address various extant misinterpretations of his thought but also to point to ways in which my “thinking with” Gustafson leads me to think otherwise than he does.     

Group‐based Differences in Perceptions of Racism: What Counts,to Whom,and Why?

Belonging to a group fundamentally shapes the way we interpret and attribute the behavior of others. Similarly, perceptions of racism can be influenced by group membership. Experimental and survey research reveal disagreement between Whites and Blacks about the prevalence of racism in America. Several social cognitive factors contribute to this disagreement: discrepancies in Whites' and Blacks' lay intuitions about the attitudes and behaviors that count as racism, comparison standards when determining racial progress, and the salience of and meaning drawn from successful Black individuals in society. These perceptual discrepancies have consequences for policy attitudes, decisions about how best to combat racial inequality, and beliefs about whether inequality persists. Successful interventions that increase Whites' knowledge of structural racism and that attenuate self‐image threat suggest that it is possible to converge Blacks' and Whites' perceptions of racism by expanding Whites' definition of racism.     

Discussing Racial Justice in Light of 2016: Black Lives Matter,a Trump Presidency,and the Continued Struggle for Justice

The broad fields of ethical reflection on racialization, racial justice, black liberation theology, and queer theology of color must come to terms with the year 2016, which can be framed on one side with the Black Lives Matter movement, and on the other side with a presidential election cycle in which racism and racial justice played particularly salient roles. Against this backdrop, this book discussion looks at recent literature on racial justice asking three questions. How does historical consciousness shape contemporary ethical thought on racial justice? In what ways do the intersectionalities of gender and sexuality, immigration and transnationality, class, and contemporary culture present particular challenges and new possibilities? And how do the ethical frameworks of religious traditions contribute to the development of public theology for racial justice? The conclusion considers how religious ethics concerned with racial justice does harm or contributes to religiously grounded responses to racial injustice. Reflection on these questions points to the need for ongoing engagement with the black experience—broadly construed and within the context of multiple intersections—in the United States and globally in ethical analysis. However, this in turn makes particular and critical demands on how it is that we are to both teach and read religious ethics and political theology at our institutions, as well as in the churches.     

Updating the Baldwin effect : The biological levels behind Piaget's new theory

In 1964, Conrad Waddington (1905–1975) presented a paper in Geneva that led to an internal reassessment of the biological underpinnings of Jean Piaget's (1896–1980) theory. This in turn resulted in an overhaul of the theoretical framework upon which his stage theory of child development had been based, including his appeals to James Mark Baldwin's (1861–1934) “circular reaction.” In addition to leading to the emergence of what has elsewhere been called “Piaget's new theory,” this renovation also resulted in the update of the famous “Baldwin Effect.” Because aspects of the subsequent framework are of contemporary significance, this essay will review some of the work leading up to those updates. In reaching behind the translations to trace the sources of the arguments to which Piaget appealed, the resulting examination fills some of the gaps found in the secondary literature without quibbling over the “correct” English interpretation of translated French terms. We also go beyond how Piaget's writings have been understood in English and extract some useful additional ideas from his sources, including how to conceive of the social context in which development takes place. We see as a result how Waddington and his colleagues, including Paul Weiss (1898–1989), provided a constructive “existence proof” for the formal hierarchy of levels that Piaget had come to by other means.     

FALLIBILISM,FAITH AND THEOLOGY: PUTTING NICHOLAS RESCHER TO THEOLOGICAL WORK1

This essay explores the possible theological relevance of Nicholas Rescher's pragmatic‐idealist account of human reason. An initial case is made for the prospective hospitality of Christian theology to Rescher's thought, contrary to his early misgivings. The intrinsic relationship between Christian faith and a fallibilist self‐regard is then explored. Next Rescher's more recent constructive reflections are considered and their limitations identified. Finally the lineaments of a thoroughgoing Trinitarian appropriation of Rescher's thought are traced together with its implications for the character of Christian theology and ecclesial reality.     

Asian Americans and racism: when bad things happen to "model minorities."

Due to the limited psychological research on Asian Americans' experiences with racism, in the current study the authors examined the relationships between racial socialization, racial identity, and perceptions of racism, with a college-aged sample (N = 254) consisting primarily of Chinese Americans and Filipino Americans. With the use of multiple regression analyses, the results indicated that racial socialization, particularly discussions about race and racism, was positively related to one's perceptions of racism. Moreover, the study also showed that the relationship between racial socialization and perceptions of racism was partially mediated by racial identity schemas. To understand how Asian Americans regard racism, it is useful to have an understanding of racial identity theory and the manner in which Asian Americans are socialized to perceive racism.     

Congregational Diversity and Attendance in a Mainline Protestant Denomination

One of the surprising oversights of existing research on racially/ethnically diverse congregations is the inattention to how racial composition relates to patterns of attendance. Is diversity associated with attendance growth, stability, or decline? A popular assumption from the Church Growth Movement is that cultural homogeneity is a foundation for growth, but recent research challenges this long‐standing belief. We test these competing views with longitudinal data from over 10,000 congregations in the Evangelical Lutheran Church in America (ELCA). We examine the relationship between changes in racial/ethnic diversity and changes in average weekly attendance over a 19‐year time period (1993–2012). In spite of the ELCA's denominational push for racial diversity in its local churches, our analysis finds increasing racial diversity associated with decreasing average attendance, most notably during the 1990s. To conclude, we discuss the implications of our findings for congregations and denominations.     

Let Black People Be: A Plea for Racial Specificity in the Afterlife of Africanized Slavery

This article introduces a new term, “anti‐blackness supremacy,” in order to supplement existing theological discourse about the ethical life of racism. To a much greater extent than the terms “racism, ” “white privilege” or even “white supremacy,” this term also better positions scholars to address what I identify as the two most pressing problems in anti‐racist discourse: first, the inability to diagnose the relation between classism and racism without reducing one into the other; and second, the tendency to treat racism as a monolithic evil that falls upon all people of color equally and in the same way. The former error has distorted political discourse for decades; the latter misconception intensifies as the United States undergoes demographic shifts in the wake of immigration from Asia, Latin America, and Africa. Both of these errors arise from a pervasive misunderstanding of the slave regime that has set our current racial system in motion. In truth, slavery primarily represents not a mechanism of profit extraction, but a relation of a unique type of power. The term “anti‐blackness supremacy,” I contend, corrects both of these misperceptions, affirming both the singularity of black oppression and its fundamental connection to enslaving power. In so doing, it enables ethicists to disarm an older racial foe while thwarting the ascension of a newer one.     

On White Ignorance,White Shame,and Other Pitfalls in Critical Philosophy of Race

This article examines Samantha Vice's essay ‘How Do I Live in This Strange Place?’ (2010), which sparked a storm of controversy in South Africa, as a starting point for interrogating understandings of whiteness and racism that are dominant in critical philosophy of race. I argue that a significant body of philosophical scholarship on whiteness in general and by white scholars in particular obfuscates the structural dimension of racism. The moralisation of racism that often permeates philosophical scholarship reproduces colourblind logics, which provide individualistic explanations for structural problems, thereby sustaining white dominance. In the process, I show that notions of white guilt, white habits, white ignorance, white invisibility, white privilege, and white shame as they are theorised in much critical philosophy of race share a crucial limitation: they minimise white people's active interest in reproducing the racist status quo. Studies, such as Vice's, that frame racism as a moral dilemma while silencing its institutionalisation and the central cause for its existence and longevity – that is, white people's investment in maintaining economic, political, and symbolic power – further naturalise white supremacy.     

Racial fantasies and the primal scene of miscegenation

The primal scene, theorized by Freud in his case history of the Wolf Man, is a fantasy scenario thoroughly embedded in social relations. While pursuing his analysis of oedipal structures in the Wolf Man's case history, Freud overlooked social relations, downplaying the importance of racial and class difference in the Wolf Man's sexual etiology. In this essay, I trace the circulation of two fantasy structures: 'the primal scene of miscegenation' and 'A black man is being beaten,' both of which structure desire in both Freud 's era and our own. I interpret Fanon's work on racial subjectivity alongside Freud 's theory of fantasy to elucidate the interconnected nature of racial and sexual difference in both Freud and Fanon's theories. The racial fantasies proposed in this essay have application to clinical settings, where they may structure transference and countertransference.