RESPONSE TO CRITIQUES OF ETHICS IN AN AGE OF TECHNOLOGY

Abstract. Both Roger Shinn and Robert Stivers ask whether technology has a momentum of its own that is difficult if not impossible to control (“autonomous technology” or “technological inevitability”). I reply that the difficulty in controlling technology is a product of economic and political institutions (such as corporate lobbying and campaign contributions) rather than of any inherent characteristics of technology. Against Stivers's assertion that the ecosystem should be the center of value in environmental ethics, I defend the process view that all beings are valuable, but they are not equally valuable in their richness of experience or their contribution to the experience of others. I also consider his caveats about ambiguities in the concept of sustainability. Two questions raised by Mary Gerhart are taken up: the difficulties of interdisciplinary writing and the role of theological ethics in discussions of public policy. In dialogue with Frederick Ferre I explore the role of alternative visions of the good life as a source of social change. In the face of diminished concern about social justice and environmental sustainability among citizens and in Congress since the book was written, I express long-range hope, but not optimism about the short-term prospects for change.     

Introduction and overview: Global information ethics

This is an introduction to a set of papers on Computer Ethics from the conference ETHICOMP95. Taken as a whole, the collection of papers provides arguments and concepts to launch a new development in computer ethics: ‘Global Information Ethics’. A rationale for globalization is provided, as well as some early efforts which move in that direction. ETHICOMP95, an international conference on Computer Ethics, was held 28–30 March 1995 at De Montfort University, Leicester, UK. Co-directors were Terrell Ward Bynum and Simon Rogerson.     

A case study of conflicting interests: Flemish engineers involved in environmental impact assessment

This article reports of the activities of the working group, Ethics & Engineers, of the Royal Flemish Society of Engineers. More particularly, the ethical problems that engineers face in the preparation of an environmental report are illuminated. Irrespective to which party the engineer belongs, he or she is confronted with the difficult weighting of his or her personal interest, the interests of private companies and last but not least the common good. It is argued that the implementation of a code of ethics and the introduction of courses on engineering ethics into the education of engineers would strengthen the engineer in the fulfilment of his vocation. Dirk Holemans is a bio-engineer preparing a doctoral thesis on the social responsibility of engineers, Herman Lodewyckx teaches ethics and has research interests in professional and applied ethics.     

Geography and computer ethics: An Eastern European perspective

Several context-specific social and political factors in Eastern and Central Europe are described — factors that must be considered while developing strategies to introduce Computer Ethics. Poland is used as a primary example. GNP per capita, the cost of hardware and software, uneven and scant distribution of computing resources, and attitudes toward work and authority are discussed. Such “geographical factors” must be taken into account as the new field of Computer Ethics develops.     

ISSUES AND IMPLICATIONS OF ESTABLISHING GUIDELINES FOR THE USE OF BEHAVIORAL TECHNIQUES

Several guidelines surrounding the use of behavioral procedures have recently appeared, the best of which is that of the National Association of Retarded Citizens (NARC). Some issues and implications of the establishment of guidelines are briefly reviewed in the context of the NARC guidelines. Issues include the factual versus opinion bases for guidelines and the need to continue the development of explicit behavioral criteria for assessing staff competence. Implications for programs include the impact of guidelines on professional boundaries, administrative decision-making, and budgeting, together with the dangers of expanding the regulatory bureaucracy. Several miscellaneous impacts are noted, including a potential for curbing innovative behavioral technology.     

Catholic Feminist Ethics Reconsidered

Taking Catholic sexual ethics and liberal feminist ethics as points of departure, this essay argues that both frameworks are ill‐prepared to deal with the moral problems raised by sex trafficking: while Catholic sexual ethics is grounded in a normative understanding of sexuality, liberal feminist ethics argues for women's sexual autonomy, resting upon freedom of action and consent. From a perspective that attends both to the phenomenological interpretation of embodied selves and the Kantian normative interpretation of dignity, it becomes possible to critique both the Catholic and the liberal feminist frameworks of ethics. I argue that Catholic sexual ethics requires a reconceptualization as social ethics in order to meet the challenges of our present time, but that the shift is possible without giving up the moral imperatives of both Catholic and feminist ethics to protect human dignity and women's rights.     

CATHOLIC ETHICS AS SEEN FROM PADUA

During the summer of 2006, over four hundred Catholic ethicists from around the world gathered for four days in Padua, Italy. About sixty of the conference papers have become available in two edited collections, Catholic Theological Ethics in the World Church: The Plenary Papers from the First Cross‐cultural Conference on Catholic Theological Ethics, and Applied Ethics in a World Church: The Padua Conference. As the conference was marked by a distinctive and creative tension—between the diversity which characterized the nationalities and cultural identities of the participants, on the one hand, and the commonness of their religious heritage, on the other—these essays can tell us much about contemporary Catholic ethics in its response to global pluralism. The following develops four reflections. First, the conference papers pursue a style of scholarship that is at once critically creative and ecclesially rooted. Second, the conference raises new concerns about the importance that Christian formation must have in a pluralist world. Third, the participants affirm and defend the ultimate universality of moral goods while also arguing that these goods are expressed and embodied in unavoidably particular ways. Finally, the most important contribution that Catholic ethics can make to public conversations about issues of common concern is through its articulation and defense of key human values.     

PEIRCE'S PRAGMATIC THEOLOGY AND STOIC RELIGIOUS ETHICS1

Charles S. Peirce believed that his pragmatic philosophy could reconcile religion and science and that this reconciliation involves a religious ethics creating a real community with the cosmos and God. After some rival pragmatic approaches to God and religious belief inconsistent with Peirce's philosophy are set aside, his metaphysical plan for a reconciliation of religion and science is outlined. A panentheistic God makes the best match with his desired conclusions from the Neglected Argument for the reality of God, and this God is also capable of fulfilling the pragmatic role demanded by Peirce's ethical expectations for the intelligent functioning of religion. The discussion proceeds to an elaboration of the aesthetic, metaphysical, and ethical elements of Peirce's philosophical system, which indicate why Peirce's religious ethics is best categorized as akin to Stoicism, with some Christian elements. For Peirce, religious ethics proceeds from the (potentially universal) agapic community's cooperation with God's loving creativity of the universe.