Biothics, the Christian Citizen, and the Pluralist Game

The ascendancy of Christian activism in bioethical policy debateshas elicited a number of responses by critics of this activism.These critics typically argue that the public square ought toembrace Secular Liberalism (SL), a perspective that its proponentsmaintain is the most just arrangement in a pluralist society,even though SL places restraints on Christian activists thatare not placed on similarly situated citizens who hold moreliberal views on bioethical questions. The author critiquesthree arguments that are offered to defend SL: (1) the goldenrule contract argument, (2) the secular reason argument, and(3) the err-on-the-side-of-liberty argument. The author concludesthat each of these arguments fail to support SL.     

DO PUBLIC SCHOOLS TEACH SECULAR HUMANISM? WHY WE MAY NEVER KNOW

Members of the New Right regularly charge that public schools teach secular humanism. This alleged teaching of secular humanism is held responsible for varied social ills and is perceived as a violation of constitutional prohibitions against the advocacy of one set of religious beliefs over others. Although New Right attacks may be perceived as political tactics, the author explores them as empirical claims that schools are in fact teaching secular humanism. Currently, there is no persuasive body of research supporting the New Right allegations. The author questions whether or not such research could be designed and concludes that it could but, for various reasons, is unlikely ever to be enacted.     

The Distinctiveness of Pastoral Counseling

The author maintains that if the field of pastoral counseling is to achieve an identity that will satisfy both theologians and psychologists, then two issues must be faced. First, pastoral counselors must resolve the dilemma between the humanistic values of the psychotherapeutic community and the theological values of the religious community. Second, pastoral counselors must articulate the empirical distinctiveness of their practice. The author argues that the value dilemma should be approached through a Christian humanism that integrates the sacred and the secular without collapsing them. The author concludes with a discussion of the cognitive developmental approach as an example of a promising model for pastoral counseling practice and research.     

In-Between Spaces. Pluralism and Hybridity as Elements of a New Paradigm for Religion in the Modern Age

We are living in an age of pluralization in which religiosity and secularity are not mutually exclusive. With subversive intent, Peter L. Berger relativizes with this thesis his criticism of secularization theory. In the light of the persistence and widespread nature of religion and religiosity, Berger still considers secularization theory’s assumption that modernization and secularization go hand in hand to be empirically untenable. At the same time, however, he acknowledges that a “secular discourse” has asserted itself globally and has achieved a dominant position in society. This secular discourse also spreads throughout the mind of each individual, without (necessarily) driving out religiosity. The present article traces the lines of argumentation in Peter L. Berger’s works that lead to the thesis of two pluralisms: the coexistence of different religions and the coexistence of religious and secular discourse. Moreover, it establishes a connection between the question of the simultaneity of religiosity and secularity and the debate on hybridity that is currently being conducted within German-speaking sociology. The author postulates that this focus on “in-between” spaces—that is, on plurality and hybridity—rather than on dichotomies has the potential to trigger a new paradigm for religion in the modern age.     

SUBJECTIVITY, JUDGMENT, AND THE BASING RELATIONSHIP

Moral and legal judgments sometimes depend on personal traits in this sense: the subject offers good reasons for her judgment, but if she had a different social or ideological background, her judgment would be different. If you would judge the constitutionality of restrictions on abortion differently if you were not a secular liberal, is your judgment really based on the arguments you find convincing, or do you find them so only because you are a secular liberal? I argue that a judgment can be based on the considerations the subject claims as justification even when it depends on personal traits.     

Text and context in Fijian Hinduism: Uses of religion

The recent rise of militant religious nationalism in such places as Sri Lanka, Punjab, Iran, Egypt, Israel and elsewhere has created the impression that there is something wrong with religion in these parts of the world. The author of this article, reporting on his extensive interviews with a radical bhikkhu in Sri Lanka, concludes that the problem is with the Western ideal of secular nationalism. It does not easily fit with traditional political identities and it is sometimes seen as a vestige of cultural colonialism. The author presents four options in the relation of secular nationalism and religion, and raises the question of whether we, as secular Westerners, can adjust to a world increasingly filled with religious nationalists.     

Self,Sin, and the Sacred: Some Elements of a Select Psychology for the Care of Souls

Many pastors feel that their work in the secular sphere can best be described as an exploration of the meaning of life: as spiritual care. However, the idea that it is possible and easy to find such a thing as “the meaning of life,” as well as the concurrent idea that this meaning will help to make life more agreeable, should not be taken for granted but, rather, should be considered to be open for further exploration. To get a better understanding of the difference between spiritual care and the care of souls, I will discuss three central themes in any pastoral practice: sin, sense, and sorrow, together with three related constructs: soul, self, and the sacred. My exposition will result in a plea for revaluing two traditional but ever relevant modes of religious leadership: the modes of shepherd and teacher, of tutor and theologian, which are performed either in the context of the church or the secular institutional environment.     

SBNR Identity: The Role of Impersonal God Representations,Individualistic Spirituality,and Dissimilarity With Religious Groups

We conducted two studies investigating the extent to which self-identification as Spiritual but not Religious (SBNR) was associated with (H1) the development of idiosyncratic religious beliefs and exposure to religious diversity and/or (H2) negative attitudes toward organized religion and being hurt by members of a religious group. In Study 1, SBNRs scored higher than religious and nonreligious participants on belief in God as an impersonal cosmic force (but not as a personal being) and individualistic spirituality. Although SBNRs had positive attitudes toward religion, they were less positive than those identifying as religious. Exposure to religious diversity and hurt by religious groups were not significant predictors of SBNR. We replicated these results in Study 2 using a multi-item measure of God representations and also found that SBNRs’ attitudes toward religion were predicted by a perceived dissimilarity with religious groups over and above individualism, secular group participation, perceptions of Christianity as too structured, and liberalism.     

Christian Ethics,Religious Ethics,and Secular Ethics: A Contemporary Reappraisal

In this essay, I argue that Christian ethicists should not think of themselves as religious ethicists. I defend this claim by arguing that the concept of religious ethics, as it has come to be understood as a discipline that is distinct from secular ethics, is incoherent. In part one, I describe the fraught attempts by theologians in the 20th century to identify the distinctiveness of Christian ethics. In part two, I argue that certain accounts of natural law unwittingly reinforce a problematic conception of secular ethics. Part three examines some trends in religious studies and comparative religious ethics to highlight problematic conceptions of religion. Drawing together these strands of inquiry, I contend that that the secular-religious dichotomy in contemporary ethics should be rejected, but by the same token, I suggest that comparative ethics remains a worthwhile enterprise.     

Hegel’s Secular Theology

This essay attempts to present Hegel as a secular theologian and to argue that the theological dimension of Hegel’s thought is central to his entire philosophy and is, in fact, the leitmotif that draws together all of his work. The task of overcoming the dualism between the sacred and the secular provides the driving spirit of all Hegel’s endeavors, from his juvenilia to the mature thought of his Heidelberg and Berlin periods. A secular theology demonstrates its commitment to secularity through three main affirmations: (1) the full reality and significance of this world, (2) the autonomy of the different fields of culture and knowledge besides that of religion, and (3) the epistemological authority of reason and shared experience in determining the real and the true. Hegel’s secular theology, however, has an ambiguous relationship with most forms of theism, including panentheism.     

Religious Perspectives on the Use of Psychopharmaceuticals as an Enhancement Technology

The use of psychopharmaceuticals as an enhancement technology has been the focus of attention in the bioethics literature. However, there has been little examination of the challenges that this practice creates for religious traditions that place importance on questions of being, authenticity, and identity. We asked expert commentators from six major world religions to consider the issues raised by psychopharmaceuticals as an enhancement technology. These commentaries reveal that in assessing the appropriate place of medical therapies, religious traditions, like secular perspectives, rely upon ideas about health and disease and about normal human behavior. But unlike secular perspectives, faith traditions explicitly concern themselves with ways in which medicine should or should not be used to live a “good life”.     

International relations and the universality of human rights as a background for Islam's predicament with the western concept of human rights

The author argues that individual human rights are an originally Western concept which has become universal. The concept of human dignity which exists in Islam must not be confused with that of human rights, as secular entitlements, which are lacking in Islam. Human rights are a common concern for all humanity. In admitting that the origin of the concept of human rights is Western, this author — who is a Muslim — emphasizes the universality of human rights and questions cultural relativism. However, he does not argue for an imposition of these rights on non‐Western cultures. There is a basic need for establishing cross‐cultural foundations of human rights. Without these, human rights cannot thrive in cultures in which they did not grow.     

Respect,Coercion, and Religious Reasons

It is often assumed that people of faith should not endorse a law for religious reasons, since such an endorsement is considered to be disrespectful. Such a position is increasingly opposed by scholars who argue that such demands unjustifiably force people of faith to compromise their religious ideals. In order to defend their opposition to such demands, some scholars have invoked thought experiments as reductio arguments against the claim that endorsing laws dependent on religious reasons is necessarily disrespectful. I argue that these attempts have failed, and present an alternative thought experiment that demonstrates that such a law is not necessarily disrespectful. Because I conclude that previously proposed principles cannot defend this conclusion, I defend an alternative way of accommodating this intuition; a post‐secular deliberative approach based on the principle of double effect.     

Survey Experiments on Candidate Religiosity,Political Attitudes,and Vote Choice

Because identification with and affect toward social groups is a primary heuristic for citizens, the social group profiles of candidates are important for electoral behavior. We focus on an increasingly important element of candidates’ social characteristics: their levels of religiosity and secularism. We argue that as religious groups and identities become structured less by what religion they are and more by how religious they are (or are not), candidate religiosity and secularism should condition the impact of political orientations such as partisanship and cultural policy attitudes on vote choice. Highly religious candidates should attract more support from Republicans and from cultural conservatives, while overtly secular candidates should appeal more to Democrats and cultural liberals. Using a survey experiment in which respondents evaluate a state legislative candidate with varying levels of religiosity and secularism, we find strong support for our argument.     

THE RESPONSE OF A THEOLOGIAN TO CHARLES TAYLOR'S A SECULAR AGE

The author of this article confirms Charles Taylor's thesis that despite the growing spread of unbelief in modern society, i) religion remains an independent variable, ii) a creative “back and forth” continues to occur between secular wisdom and religious faith, and iii) the difference between these two does not necessarily produce opposition between them. The author also agrees with the importance Taylor attaches to the emergence of immanent humanism. Yet the author disagrees with Taylor's account of contemporary culture and religion as expressions of people's quest of identity; the article demonstrates instead that religion participates in all contemporary social movements.     

PASTORAL PSYCHOTHERAPY: IS IT UNIQUE?

Proponents and practitioners of pastoral psychotherapy hold to the idea that it is a unique form of psychotherapy. Little empirical or procedural evidence seems to exist to substantiate that viewpoint. Indeed, the data suggest that pastoral psychotherapy is a close kin to secular psychotherapy, not only in practice, but in the opinion of those who seek it out for help. This article takes the viewpoint that pastoral psychotherapy should be unique and attempts to show how it can be. The author stresses that it is ordination that makes pastoral psychotherapy unique, because the ordained pastor is both a theologian and a representative of the church. These two elements provide unique “lenses” for doing psychotherapy. To the extent that these lenses are not being used, the author issues a challenge to pastoral psychotherapists to bring this uniqueness to the forefront.     

Unholy Alliances: Religion, Science, and Environment

Christianity's relationship with the environment is considered. From the seventeenth century, Christianity contributed to the legitimization of scientific developments that had injurious consequences for the environment. These developments were secularizing; hence the ecological crisis participates in the broader problems of secularization. Under secular hegemony, the normative model of the person as atomistic individual is integral to the problem itself as well as bereft of the spiritual resources to challenge abusive attitudes that profane God's creation. This paper proposes that responses to the ecological situation should be sought in a richer understanding of the human being: an anthropology that is not only part of the Christian legacy but also offered by contemporary sociobiology.     

The Rabbit and The Duck: Antinomic unity in Dostoevskij, the Russian religious tradition, and Mikhail Bakhtin

At the core of Dostoevskij’s philosophy and theology lies a concept according to which the Truth (Istina) is antinomical: it contains both a thesis and its antithesis without expectation of synthesis. This concept can be traced to Eastern Patristics. After Dostoevskij, the theory of antinomies was elaborated by 20th century Russian religious thinkers such as Pavel Florenskij, Sergej Bulgakov, Nikolaj Berdjaev, Semën Frank, and Vladimir Losskij. Their ideas help us to understand that Dostoevskij’s dialogism, made famous in its secular guise by Bakhtin, has a theological underpinning. Dostoevskij’s exposition of conflicting truths should therefore be seen not as a case of irresolvable contradiction or paradox but as an organic wholeness.     

Responsibility, Passion, and Sin: A Reassessment of Abelard's Ethics

This article reassesses Peter Abelard's account of moral intention,or, better, consent, in light of recent work on his own thought and on the twelfth-century background of that thought. The author argues (1) that Abelard's focus on consent as the determining factor for morality does not rule out, but, on the contrary, presupposes objective criteria for moral judgment and (2) that Abelard's real innovation does not lie in hisdoctrine of consent as the sole source of merit or guilt, but, rather, in his exploration of the ways in which this doctrine affects our understanding of the objective criteria for moral judgment. In particular, Abelard is led by his doctrine of consent to a thoroughgoing reassessment of the moral significance of the passions, which, in turn, leads him to reject the view that actions should be evaluated in terms of the praiseworthy or vicious character of the passions they express.