EVIDENTIARY STANDARDS IN EMPLOYMENT DISCRIMINATION: A VIEW TOWARD THE FUTURE

This article reviews recent changes in evidentiary standards in employment discrimination litigation as they relate to disparate impact theory. Precedents established in Watson v. Fort Worth Bank and Wards Cove Packing Co. v. Atonio , altering the employee's and the employer's responsibilities in discrimination cases are analyzed. In reaction to these and other Supreme Court rulings, Congress introduced a civil rights bill which was eventually signed into law after numerous compromises. The debate surrounding the development of the 1991 Civil Rights Act and the legislation itself are reviewed. With respect to disparate impact, the Act addresses the criteria for establishing a prima facie case (causation), burden of proof standards, and a definition of business necessity. However, a close reading of the Act and a review of recent disparate impact cases suggest the causation and business necessity issues are not fully resolved. Potential implications for managing personnel decision systems in this new environment are discussed.     

CLIMATE CHANGE AND CONFLICTING FUTURE VISIONS

Dealing with the effects of climate change requires the consideration of multiple conflicting moral claims. The prioritization of these claims depends on the vision of a desired future, eschatology broadly defined. These visions, sometimes implicit rather than explicit, shape our decision making by influencing our sense of how things “ought to be.” The role of future visions in economics, technology, and preservation of nature are explored as secular eschatologies. Four aspects of such visions are especially relevant to climate change decisions: distributive justice, land use, the relationship among humans, and our relationship to the rest of nature. Effectively dealing with such wicked problems requires that we scrutinize our visions of how the future ought to be, both technically and morally. Finally, we must foster a dialogue between competing visions so that we can forge a path that strives for consent.     

CHRISTIANITY AND EVOLUTIONARY ETHICS: SKETCH TOWARD A RECONCILIATION

Abstract. Evolutionary ethics posits the evolution of dispositions to love self, kin, and friend. Christianity claims that God's ethical demand is to love one's neighbor. I argue that the distance between these two positions can be interpreted theologically as original sin, the disposition to disobey God's command and practice self-love and nepotism rather than neighbor-love. Original sin requires Incarnation and Atonement to unite God and humanity. The ancient doctrine of the Atonement as educative does not invoke the Fall. Its revival may help reconcile Christianity and evolutionary ethics.     

MULTIDIMENSIONAL THINKING ABOUT FORCE ETHICS: A Matter of Method and Content

Analyses of religious and cultural perspectives on the use of force continue to receive criticism for questionable motives, for insufficient holism, and for exaggerating uniqueness. Claims of recurrent problems educe consideration of interdisciplinary proposals designed to resolve related challenges. Thought together, some suggest that a transversal research program into ethical orientations toward war can facilitate fair and rigorous exploration of crosscultural similarities and differences. Tentative findings emphasizing textual precepts indicate some resonance amid diversity across eleven ethical frameworks including Western just war thinking. Maximizing relevance depends upon expanding the range of orientations and practices studied. Future results might be integrated with knowledge about the influence of other variables to more completely capture the phenomenon of making judgments regarding the use of force in all its manifestations.     

BEYOND RELATIVISM AND FOUNDATIONALISM: A PROLEGOMENON TO FUTURE RESEARCH IN ETHICS

Abstract. This article examines the similarities between notions about the nature of reality held by some Christian mystics (Thomas Merton and the author of The Cloud of Unknowing) and those proposed by physicists David Bohm and Henry Margenau. My aim is to consider how the implications of certain metaphysical interpretations of modern physics may: (1) hold similarities with Christian mystical notions about reality, and (2) be important for guiding future research in ethics. I further look into the traditional approaches to ethical theory that come out of the foundationalist, relativist, and skeptical realist camps and argue that while skeptical realists such as Timothy Jackson are moving in the right direction, further consideration of what is meant by reality is necessary if we are to traverse the gap between foundationalists and relativists. It is here that Christian ethicists in particular have the opportunity to pick up the metaphysical batons carried by physicists like Margenau and Bohm and mystics like Merton and the author of The Cloud and begin investigating the possibility that ethical theory can be approached from a nondualistic perspective.     

TOWARD A WEAK ANTHROPOCENTRISM

In his work on the moral status of nonhuman animals, David Clough rejects the theory of anthropocentrism while accepting its practical importance. He thus leaves theology in a dilemma: reflection on animals should not support the very concept that practical approaches to animals require. An alternative is a “weak anthropocentrism” along the line of Gianni Vattimo's “weak ontology.” A weak anthropocentrism is better suited to a Neoplatonic theory of participation, not the traditional framework of creation out of nothing, and it also can give new meaning to the idea of imago Dei and a Christocentric affirmation of nonhuman value.     

PHILOSOPHICAL ANTHROPOLOGY,ETHICS, AND LOVE: TOWARD A NEW RELIGION AND SCIENCE DIALOGUE

Religion and science dialogues that orbit around rational method, knowledge, and truth are often, though not always, contentious. In this article, I suggest a different cluster of gravitational points around which religion and science dialogues might usefully travel: philosophical anthropology, ethics, and love. I propose seeing morality as a natural outgrowth of the human desire to establish and maintain social bonds so as not to experience the condition of being alone. Humans, of all animals, need to feel loved—defined as a compassionate present‐with in dynamic dyadic relation such that one experiences the sense of mattering—but that need has an equally natural tendency to be met by creating biased us‐and‐them distinctions. A “critical” natural ethics, then, is one in which we become aware of and work to undermine our tendency to reify in‐group distinctions between “us” and “them.” Religious communities that work intentionally on this can be seen, to some extent, as laboratories of love—or as sites for co‐creating knowledge in perilous times.     

FOCUS INTRODUCTION: TOWARD SHARING VALUES ACROSS CULTURES AND RELIGIONS

The contributors to this focus issue participated in a unique gathering of over sixty scholars in Lukenya, Kenya in January 2009, organized by Globethics.net. The three contributions here by Sumner B. Twiss, Shanta Premawardhana, and Ariane Hentsch Cisneros are not the outcome of the deliberations and discussions there; however, they led to the idea of this focus issue. Each essay incorporates major aspects of the general themes discussed in different groups at the Lukenya meeting: (1) defining global ethics; (2) ensuring a successful interreligious dialogue on ethics; (3) integrating means and methods of sharing values in a human to human approach; (4) balancing power relations, inducing a real transformation; and (5) sharing values in the Kenyan and East‐African contexts.     

PERSONS IN NATURE: TOWARD AN APPLICABLE AND UNIFIED ENVIRONMENTAL ETHICS

Abstract. Two major contenders for the role of robust environmental ethics claim our allegiance. One is Baird Callicott's, based on the land ethic formulated by Aldo Leopold; the other is that of Holmes Rolston, 111, sharply distinguishing environmental from social (human) ethics. Despite their many strengths, neither gives us the vision we need. Callicott's ethic leaves too much out of his picture; Rolston's leaves too much disconnected between nature and humankind. A really usable environmental ethic needs to be both comprehensive and integrated. For that, we need a worldview that includes the human in nature but also affirms the unique values of personhood.     

TOWARD A SYNTHETIC PHYSIOLOGICAL PSYCHOLOGY

The word "synthetic" in the title of this paper has three meanings, each of which highlights a fundamental problem with physiological psychology, and, at the same time, offers a solution. (1) Synthetic means artificial–made by man, not by nature. To separate physiological psychology from medicine, and to build a science of pure function in humans (which is what psychology is), apart from a science of the mechanics of living human tissue (which is what medicine is), synthetic physiological psychology adopts a physically achieved analytic approach to the design, not of people, but of robots that behave like people. This avoids the misuse of reductionism. (2) Analysis by itself is not adequate; every analysis must be validated immediately by synthesis. Some forms of physically achieved analysis and resynthesis, particularly appropriate for synthetic physiological psychology, are contrasted with the hypothetico-deductive method, as a complementary scientific method of arriving at simple facts about complex living systems. (3) Synthetic also means integrative—at present, the various subfields of psychology are not united by principles based on the action of common units of function, derived by a physically achieved analysis. A simple procedure is described that can provide them.     

BEHAVIORAL NUTRITION: CONSUMPTION OF FOODS OF THE FUTURE BY TODDLERS1

Behavioral measures of food consumption and tasting were combined with nutrient analysis of foods served at a toddler day-care center to determine whether children at the stage of initial exposure to adult diets would accept textured vegetable protein (TVP) and nonfat dry milk as well as they ate other sources of protein and calcium. Main dishes were prepared alternately with TVP, meat, or neither; others were prepared with or without nonfat dry milk. The variation in ingredients appeared not to affect the amount children ate, the percentage sampling the foods, or the percentage eating half a portion or more. Dishes made with TVP increased protein intake comparable to the amount obtained with meat supplements, and calcium intake increased with nonfat dry-milk supplements. In light of these findings, it appears that TVP and nonfat dry milk are practical alternative sources of protein and calcium in menus for young children.     

TRANSCENDING OUR BIOLOGY: A VIRTUE ETHICS INTERPRETATION OF THE APPEAL TO NATURE IN TECHNOLOGICAL AND ENVIRONMENTAL ETHICS

“Arguments from nature” are used, and have historically been used, in popular responses to advances in technology and to environmental issues—there is a widely shared body of ethical intuitions that nature, or perhaps human nature, sets some limits on the kinds of ends that we should seek, the kinds of things that we should do, or the kinds of lives that we should lead. Virtue ethics can provide the context for a defensible form of the argument from nature, and one that makes proper sense of its enduring role in debates concerning our relationship to technology and the environment. However, the notion of an ethics founded upon an account of the essential features of human nature is controversial. On the one hand, contemporary biological science no longer defines species by their essential characteristics, so from a biological point of view there just are no essential characteristics of human beings. On the other hand, it might be argued that humans have, in some sense, “transcended our biology,” so an understanding of humans as a biological species is extraneous to ethical questions. In this article, I examine and defend the argument from nature, as a way to ground an ethic of virtue, from some of the more common criticisms that are made against it. I argue that, properly interpreted as an appeal to an evaluative account of human nature, the argument from nature is defensible with the context of virtue ethics and, in this light, I show how arguments from nature made in popular responses to technological and environmental issues are best understood.     

ATTITUDES TOWARD PROSTITUTION AS A FUNCTION OF ATTITUDES TOWARD FEMINISM IN COLLEGE STUDENTS

Eighty-nine male and female undergraduates completed the Attitudes toward Feminism Scale and the author-devised Attitudes Toward Prostitution Scale, which contained five factors. Profeminist attitudes were related to three out of five factors. Respondents scoring in a profeminist direction were more likely to view prostitution as reflecting exploitation and subordination of women, less likely to believe women become prostitutes out of economic necessity, and less likely to approve of decriminalization and legalization of prostitution. Gender differences also appeared that were not explained by differences in profeminist attitudes: women were more likely than men to disagree with decriminalization and legalization efforts and were more likely to view prostitution as reflecting exploitation and subordination.     

TOWARD A FUNCTIONAL ANALYSIS OF SELF-INJURY

This study describes the use of an operant methodology to assess functional relationships between self-injury and specific environmental events. The self-injurious behaviors of nine developmentally disabled subjects were observed during periods of brief, repeated exposure to a series of analogue conditions. Each condition differed along one or more of the following dimensions: (1) play materials (present vs absent), (2) experimenter demands (high vs low), and (3) social attention (absent vs noncontingent vs contingent). Results showed a great deal of both between and within-subject variability. However, in six of the nine subjects, higher levels of self-injury were consistently associated with a specific stimulus condition, suggesting that within-subject variability was a function of distinct features of the social and/or physical environment. These data are discussed in light of previously suggested hypotheses for the motivation of self-injury, with particular emphasis on their implications for the selection of suitable treatments.