Perpetual Struggle

What if it doesn't get better? Against more hopeful and optimistic views that it is not just ideal but possible to put an end to what John Rawls calls “the great evils of human history,” I aver that when it comes to evils caused by human beings, the situation is hopeless. We are better off with the heavy knowledge that evils recur than we are with idealizations of progress, perfection, and completeness; an appropriate ethic for living with such heavy knowledge could include resisting evils, improving the lives of victims, and even enjoying ourselves. Better conceptions of the objects of hope, and the good life, inform a praxis‐centered, nonideal, feminist ethic, supportive of sustained moral motivation, resilience, and even cheer. I connect elements of stoic and pessimistic philosophy in order to outline some normative recommendations for living with evils. A praxis‐centered ethic would helpfully adjust our expectations from changing an uncontrollable future to developing better skills for living in a world that exceeds our control. As Aldo Leopold once said, “That the situation is hopeless should not prevent us from doing our best.”     

Integrity and Demandingness

I discuss Bernard Williams’ ‘integrity objection’ – his version of the demandingness objection to unreasonably demanding ‘extremist’ moral theories such as consequentialism – and argue that it is best understood as presupposing the internal reasons thesis. However, since the internal reasons thesis is questionable, so is Williams’ integrity objection. I propose an alternative way of bringing out the unreasonableness of extremism, based on the notion of the agent’s autonomy, and show how an objection to this proposal can be outflanked by a strategy that also outflanks the ‘paradox of deontology.’

Integrity and Fragmentation

The virtue of integrity does not appear explicitly in either the Aristotelian or the Judaeo-Christian list of virtues, but elements of both ethical systems implicitly acknowledge the importance of a unified and integrated life. This paper argues that integrity is indispensible for a good human life; the fragmented or compartmentalized life is always subject to instability, in so far as unresolved psychological conflicts and tensions may threaten to derail our ethical plans and projects. Achieving a stable and integrated life requires self-awareness; and (drawing on insights from the psychoanalytic tradition) it is suggested that self-awareness is not a simple matter, but requires a complex process of self-discovery. The paper's final section argues that although vitally necessary for the good life, integrity cannot be sufficient. Against the view of influential writers such as Bernard Williams and Harry Frankfurt, our commitment to our chosen projects, however authentic and integrated, cannot in itself give our lives meaning and value. The good and meaningful life cannot be a matter of authenticity alone, but requires us, whether we like it or not, to bring our projects into line with enduring objective values that we did not create, and which we cannot alter.     

Counter-Recognition in Decolonial Struggle

In decolonial struggle, there is an old colonial order that must be forever dismantled, with all its trimmings of unearned privilege, embedded in generations of wealth. There is a new order to be established, with new constellations of links with the global world. It is with this moment of significant social questioning, disruption, and revolution that this paper is concerned. Colonial situations, wherever they occur, affect our social and political lives deeply, and as they penetrate into our therapy rooms, with identities abraded and subjectivities set aslant with new light, it is urgent that we begin to grapple with their challenges to our skills and our theory. This paper addresses three aspects of this. First, the decolonial turn raises significant challenges for relational therapies. Second, far-reaching change to a social order evokes complex layers of trauma, and the ways in which we respond to these requires a reach beyond our own vulnerabilities, our retreat into the old familiar. Finally, the paper looks at the ways in which the writing of both Frantz Fanon and Donald Winnicott theories provide a way of making sense of this challenging clinical terrain.     

Pacifism and Moral Integrity

The paper has three parts. The first is a discussion of the values as goals and means. This is a known Moorean distinction between intrinsic and instrumental values, with one other Moorean item - the doctrine of value wholes. According to this doctrine the value wholes are not simply a summation of their parts, which implies a possibility that two evils might be better than one (e. g. crime + punishment, two evils, are better than either one of them taken separately). In this first part I will discuss peace as an end value, and war as a means value. The second part dicsusses briefly the issue of sincerity. The third, last and for me the most important part of the paper explores the issue of moral integrity in pacifism: could a pacifist preserve the integrity of the attacker, or, for that matter her own integrity, or must she destroy anyone’s integrity and dehumanize the attacker and also herself?     

Artistic Integrity

This article explores the philosophically neglected topic of artistic integrity, situated within the literature on personal or moral integrity more generally. It argues that artists lack artistic integrity if, in the process of creation, they place some other—competing, distracting, or corrupting—value over the value of the artwork itself, in a way that violates their own artistic standards. It also argues, however, that artistic integrity does not require adamant refusal to acknowledge or act upon commitments to values other than single‐minded devotion to one's art. Artists of integrity need not be inflexible fanatics. They can seek to earn a living through their art, alter their vision of a work to reach an audience, evolve their artistic standards as they grow as artists, and balance the energy devoted to their art against energy devoted to family, friends, and self‐care; they can honor the demands of morality.     

Moral Integrity and Academic Research

This paper focuses on some moral issues in academic journal publishing, from the standpoints of Publishers, editors, referees and authors.     

A Kenotic Struggle for Dignity

Although Booker T. Washington stands outside the theological canon, his writings offer a pragmatic theology that connects the desire for dignity to a kenotic Christology through an ethic of unceasing work. While Washington's project to improve the lives of African Americans in the Jim Crow–era South was severely compromised by political circumstances, problems within his theology of work made his project especially susceptible to those circumstances. The tragedy of Washington's theology stems from his making dignity contingent upon work being recognized as useful by a worker's community. His kenotic ideal of “Christlike” work can actually degrade workers, if their community refuses to recognize their work's merit. Workers’ anxiety about dignity causes them to pour themselves into their work, but a racist society sees African American workers as inherently undignified. Even without Jim Crow's pervasive violence, the postindustrial reappearance of economic doctrines that characterized Washington's era makes his theological ethic relevant again.     

Scientific Integrity Principles and Best Practices: Recommendations from a Scientific Integrity Consortium

Science and Engineering Ethics - A Scientific Integrity Consortium developed a set of recommended principles and best practices that can be used broadly across scientific disciplines as a mechanism...     

Liberalism's Religion and Laborde's Integrity

This response to Cecile Laborde's Liberalism's Religion explores her use of integrity in defence of legal accommodation for religious groups, noting some problems and issues raised by her account. It goes on to examine her novel category of Integrity Protecting Commitments, and then her views on reasonable disagreement. Integrity too, I suggest, may be the object of reasonable disagreement. Finally, it considers the two more general accounts of exemptions Laborde offers (into which the notion of integrity is inserted), disproportionate burden and majority bias.     

Candor and Integrity in Science

In the pursuit of researches and in the reporting of their results, the individual scientist as well as the community of fellow professionals rely implicitly on the researcher embracing the habit of truthfulness, a main pillar of the ethos of science. Failure to adhere to the twin imperatives of candor and integrity will be adjudged intolerable and, by virtue of science’s self-policing mechanisms, rendered the exception to the rule. Yet both as philosophical concepts and in practice, candor and integrity are complex, difficult to define clearly, and difficult to convey easily to those entering on scientific careers. Therefore it is useful to present operational examples of two major scientists who exemplified devotion to candor and integrity in scientific research.     

Shadowboxing with Integrity

In 1979, Pastoral Psychology published the author’s first autobiographical case study: the story of a near-fatal automobile accident, collateral damage of a high-speed police chase in downtown Chicago. Five other articles have relied on this type of narrative history, focusing directly on the threatened author as a subject for analysis. Such non-risk-free projects could be a fitting requirement for a DMin thesis in pastoral counseling. The author provides practical writing suggestions as a modus operandi. Theologically, the hub of these accounts often reveal evidence of Providence. The clustering of coincidences is an initial clue of high probability. For 40 years, the author has effectively used this type of research or detection to better understand events such as a homicide, a burglary, a flatline, the Ku Klux Klan, and the death of my best friend. The current piece collectively draws on several years of pastoral care for a homeless veteran, a personal injury lawsuit, and an encounter with the Devil.     

On Sporting Integrity

It has become increasingly popular for sports fans, pundits, coaches and players to appeal to ideas of ‘sporting integrity’ when voicing their approval or disapproval of some aspect of the sporting world. My goal in this paper will be to examine whether there is any way to understand this idea in a way that both makes sense of the way in which it is used and presents a distinctly ‘sporting’ form of integrity. I will look at three recent high-profile sporting incidents that caused sporting integrity to be called into question. I will then examine three different ways in which philosophers have sought to understand integrity and examine whether any of these accounts can provide us with a plausible account of sporting integrity. I will argue that such an account can be given and show how this helps us to understand the three cases.