The Refusal of Work in Christian Ethics and Theology

Reviewing major accounts in Christian ethics and theology concerning work reveals a set of assumptions that together form the field's current “common sense” regarding this central human activity: work is part of what it fundamentally means to be a human; there is an aspect of work that is intrinsically good, because it reflects God's work; and work that is degrading can be transformed into this intrinsic good. An emerging body of social thought, however, interrogates work from an anti‐work perspective, rejecting capitalism's demand that people be integrated as fully as possible into the profit‐generating modern‐day work structure. After exploring core tenets of the anti‐work perspective, this essay reconsiders the assumptions often made about work in Christian ethics and theology and delineates some contours of anti‐work Christian normative interpretations of work.     

On Chimeras

This essay is a critical response to Neville Cobbe's article “Cross‐Species Chimeras: Exploring a Possible Christian Perspective.” New technologies, particularly biotechnologies, raise major concerns in society. In the absence of good ethical thinking on these issues, bad ethical thinking becomes regnant. Two common types of bad ethical thinking are (1) confusing whatever disturbs people with genuine ethical issues and (2) confusing religious issues with ethical ones. Cobbe's article commits the former type of error with regard to the possibility of a mouse created with human brain neurons. I analyze and discuss that error and also raise questions about Cobbe's attempt to analyze the creation of chimeras from a Christian perspective.     

Testing Error Management Theory: Exploring the Commitment Skepticism Bias and the Sexual Overperception Bias

Research on error management theory indicates that men tend to overestimate women's sexual interest and women underestimate men's interest in committed relationships ( Haselton & Buss, 2000 ). We test the assumptions of the theory in face‐to‐face, stranger interactions with 111 man‐woman dyads. Support for the theory emerges, but potential boundary conditions are observed. In addition, we find that women's perceptions of men's desire for commitment is related to the women's own self‐reported sexual interest but that the reverse does not hold for men. Finally, we find evidence consistent with the proposition that people project their own level of interest in sex or in a committed relationship onto their interaction partners.     

Adam Smith,Ethicist

This essay argues that Adam Smith's political economy is premised upon a moral anthropology, and that greater attention to Smith from religious ethicists may both improve Smith scholarship and deepen dialogue on economic themes within the field of religious ethics. It does so first by surveying common readings of Smith and noting that engagement of his work within religious ethics and theology tends to rely on misconceptions prevalent in these readings. It then outlines the moral psychology that links Smith's Theory of Moral Sentiments and Wealth of Nations and explains the importance of this moral psychology for Smith's ambivalent analysis of commercial society. Reflecting on the case of Smith's work, it concludes by arguing that attention from religious ethicists may also improve contemporary political economic debates, given that they are often premised upon latent assumptions about moral anthropology.     

Patients' Motivations and the Analyst's Experience

Although the analyst's way of organizing what he or she hears is influenced by assumptions about human motivation, the analyst's experience in the room with a patient is quite removed from any theories about motivation he or she might hold. So compelling is the clinical interaction that it may only be retrospectively that it is possible to observe how one's theory of motivation influences one's work. Several years ago, on the day before I began working on this paper, I took verbatim notes on the last three sessions of a holiday shortened week to see whether I could discern what assumptions about motivation I was making. I would not describe my theory of motivation as it appears at the end of the essay the way I did at the time I wrote this essay. Today, I would try to integrate drive theory with object relations more explicitly.     

Open Questions and the Manifest Image

The essay argues that, on their usual metalinguistic reconstructions, the open question argument and Frege's puzzle are variants of the same argument. Each are arguments to a conclusion about a difference in meaning; each deploy compositionality as a premise; and each deploy a premise linking epistemic features of sentences with their meaning (which, given certain meaning‐platonist assumptions, can be interpreted as a universal instantiation of Leibniz's law). Given these parallels, each is sound just in case the other is. They are, in fact, unsound. The essay first argues that reformulations of these arguments directly in terms of Leibniz's law are unsound and then that subarguments of the metalinguistic versions are unsound for structurally similar reasons. Finally, given how the theory/observation distinction is deployed in linguistic practice, the meaning‐platonist assumptions are shown to be optional. Shouldn't philosophers be permitted to rise above faith in grammar? All due respect for governesses–but hasn't the time come for philosophy to renounce the faith of governesses? FRIEDRICH NIETZSCHE, Beyond Good and Evil, 1886     

Psychology's search for unity

Arguments for unifying psychology's disparate elements are examined in relation to the actualities of scientific practice. These arguments are often based on such implicit unexamined assumptions as: (1) psychology resembles physics conceptually and historically; (2) there is an underlying rational order to knowledge which will define and justify the direction unification will take; (3) there is a knowable reality independent of our perceptions; (4) the outcome of unification will resemble a harmonious family working for the common good of “knowledge” and “truth.” While these assumptions have plausibility, it is argued that alternative views have equally legitimate claims and if we accept them, the possibility of unifying psychology becomes more problematic. Psychology's desire for unification appears parallel to a similar yearning within society that seeks to counteract the fragmentation of social life and consciousness that characterizes modernity.     

Compensating for an Inattentive Audience

The common ground that conversational partners share is thought to form the basic context for language use. According to the classic view, inferences about common ground, or mutual knowledge, are guided by beliefs about the physical, cognitive, and attentional states of one's communicative partners. Here, we provide a first test of the attention assumption for common ground, the proposal that common ground for a co‐present entity—such as an object or an utterance—can only be formed if a person has evidence that his or her partner has also attended to it. In three experiments, a participant speaker and two partners learned names for novel monster pictures as a group. The speaker was then asked to describe the monsters to each partner separately in a referential communication task. The critical manipulation was the (in)attentiveness of one partner at different points in the study. Analysis of the speaker's referring expressions revealed that speakers assumed their partner shared common ground for the monster names only when that partner exhibited engaged attention as the names were learned. These findings provide key and novel support for the classic proposal that formation of common ground critically depends on assumptions about the attentional state of one's conversational partner.     

Catholic Social Teaching,Economic Inequality,and American Society

The essay begins with an explanation of the underlying theological vision that supports Catholic social teaching's commitment to the centrality of the common good and the role of solidarity as both a virtue and a norm. The vision of humanity as one family and the church as a sacrament of unity is the foundation for a communitarian ethic that prizes inclusion, participation, and relative equality in the quest for a truly just society. An array of social science studies is then employed to show that economic inequality “bleeds” into other realms of public life to undermine fundamental commitments of American society, namely, equal opportunity and political democracy. The essay concludes that an understanding of Catholic social teaching promotes a critical perspective that is deeply at odds with ongoing trends in the U.S. economy.     

The Capstone Experience for the Religious Studies Major

The purpose of this essay is to offer a survey of religious studies capstones from twenty‐nine U.S. colleges and universities, to identify the most common frustrations about the capstone, and to observe how departments resolve such frustrations. I conclude that the most successful capstones – in terms of students' performance and faculty satisfaction – are those that are carefully linked to their department's major curriculum, pedagogies, and staffing, that set out to achieve a reasonable set of objectives, and that are aligned with their institutional mission, culture, and expectations for assessment. Yet, I argue that it is becoming increasingly difficult to design our capstone experiences according to the above principles because of the proliferation of departmental and institutional pressures we presently face. Finally, I offer some guidelines by which we might devise or revise our capstones to alleviate some of the most common pressures.     

Erotic Education: Elaborating a Feminist and Faith‐Based Pedagogy for Experiential Learning in Religious Studies

This essay explores intersections among Jesuit, Quaker, and feminist theologies and pedagogies of social justice education in order to propose and elaborate an innovative theoretical and theological framework for experiential learning in religious studies that prioritizes relationality, called erotic education. This essay then applies the relational rationale of erotic education to interpret the author's design of a service or community‐based learning component in a course about contemporary U.S. Christian social justice movements, offered in both religiously‐affiliated and religiously‐inspired liberal arts colleges. The course case study not only chronicles the author's evolving pedagogical praxis as a feminist theologian teaching in Jesuit and Quaker institutions, but also is grounded in how the author's course embodies erotic education, that is, how specific objectives, learning practices, and assignments build and bolster relationships among students (in peer‐to‐peer small groups inside and outside the classroom) as well as among students and their community sites. In developing this framework and implementing it within this particular course, the author argues that erotic education emphasizes the naming and training of our existential desires for interpersonal relations in order to upbuild not only the individual but also the common good.     

Is Not Doing the Washing Up Like Draft Dodging? The Military Model for Resisting a Gender Based Labour Division

I will examine a version of Bubeck's and Robeyns' proposals for ‘care duty’ which looks at the ways in which care work is analogous to defence work, and what the implications are for the best models in terms both of distributive justice and serving the common good. My own analysis will differ from Bubeck's and Robeyns' in two respects. First I will apply their arguments to all aspects of care including housework. This will mean making a case for housework counting as a form of care work as it is not usually regarded as such, and in particular, would probably be excluded from Robeyns' own account as she follows Bubeck's earlier characterisation of care as involving face‐to‐face interaction. Secondly, I will explore various ways in which care, and especially housework, could and has been distributed by appealing to a number of military models, concluding that the best gender‐just distribution of care requires a style of care experience modelled on universal military service. I will consider a number of objections to my view before concluding that not doing one's share of the housework could indeed come to be regarded as not doing one's duty as a citizen.     

Experience and the Absolute other

In Experience and the Absolute (2004) and other works, Jean‐Yves Lacoste develops a phenomenology of a way of life he calls “liturgy,” in which one refuses one's being‐in‐the‐world in favor of a more basic form of existence he calls “being‐before‐God.” In this essay I argue that if there is indeed such a thing as being‐before‐God, Lacoste has not sufficiently considered the possibility that it is characterized in part by a disturbance of one's being‐in‐the‐world similar to, or perhaps even identical with, the disruptive encounter with the human other that constitutes the self as responsible according to Levinas's unique notion of ethics. Lacoste's dismissal of Levinas, evidently based on a misunderstanding of what Levinas means by the word “ethics,” leads him to overlook the potential relevance of Levinas's ideas to his phenomenological project at a number of significant points in his work.     

On the Concept of a Game

In an essay for Brian Leiter's turn‐of‐the‐millennium The Future for Philosophy, Thomas Hurka writes:

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James Hillman: the unmaking of a psychologist Part one: his legacy

This two‐part essay offers a critical assessment of Hillman's archetypal psychology and enquires into its viability as a psychological model. The first part explores his legacy and reviews the metapsychological frame in which his work operates. It considers the relation between his thought and Jung's, and argues that Hillman's work is not so much post‐Jungian as pre‐Jungian. The second part is primarily intrapsychic; it explores Hillman's character, as discerned through his writings and interviews, and considers his work as an expression of the puer aeternus. It is argued that the puer prefers to live in an eternal dream‐state resistant to growing up: yet denial of the maturational impulse will only lead to it happening anyway but in a negative form. The paper considers how Hillman's model was ‘unmade’ by the missing developmental element of his thought. Development is an archetypal and bio‐psychological necessity, and if rejected it can ruin any system that refuses to take it seriously. In Hillman's case this manifested in the form of a repressed masculine shadow, destroying the credibility of his earlier work. The two‐part paper attempts to weave an objective appraisal with a running commentary based on the author's personal engagement with the man and his work.     

Idealism and Williams's Semantic Paradox

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“Who then is the Faithful,Insightful Steward?” Consumerism and Luke's Stewarding Vision

Abstract : While at its face Luke's Gospel does not seem to address the realities of life and economics in a capitalistic, consumer‐oriented society, the complete rejection of first‐century economic and power structures presented in Luke offers opportunities to consider anew what it means for Christians in the twenty‐first century to live as faithful followers of Jesus Christ in today's overly consumer‐oriented society.     

External Freedom in Kant's Rechtslehre: Political,Metaphysical1

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Building Institutions for the Next 50 Years of Creativity Research

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