GENETIC FRONTIERS: CHALLENGES FOR HUMANITY AND OUR RELIGIOUS TRADITIONS

Genetic research and its applications pose a significant challenge today, in particular to religious communities. The most critical challenge is to our understanding of human nature and values. This article surveys the challenges and the resources that the monotheistic religions can bring to bear in response. It is important for those religious communities to communicate to the larger society both their common beliefs and values and the diversity among them.     

Biological Parenthood: Gestational,Not Genetic

Common-sense morality and legislations around the world ascribe normative relevance to biological connections between parents and children. Procreators who meet a modest standard of parental competence are believed to have a right to rear the children whom they brought into the world. I explore various attempts to justify this belief, and find most of these attempts lacking. I distinguish between two kinds of biological connection between parents and children: the genetic link and the gestational link. I argue that the second can better justify a right to rear.     

Luther on vocation,by Gustaf Wingren: A twenty‐first‐century theological‐literary reading

In this article, the author offers a critical, appreciative appraisal of The One Mediator, Luther on Vocation, by Gustaf Wingren (English translation, 1957), which continues to be a seminal text for understanding Luther's teaching on the theme of vocation. The author points out that the reader needs to keep in mind both the difference between Luther's world of the sixteenth century and the world of the early twenty‐first century, and the sobering reality that pursuing the neighbor's good continues to be an essential, definitive calling that every Christian has. Further, the author calls attention to Wingren's indisputable reminder that, for Luther, vocation is about the way of the Christian in human society. That way of being in pursuit of the neighbor's good is consequent upon the forgiveness of sins, which God bestows on the sinner who receives it through faith in Jesus Christ. It is God alone who is the decisive actor, even though in the former—seeking the neighbor's good—God's work is hidden; that is, the human actor is a “mask of God.”     

“A joke a day keeps the doctor away?” Meta‐analytical evidence of differential associations of habitual humor styles with mental health

Humor and mental health are interconnected as is evidenced by a large number of studies. However, associations are only small and inconsistent as the operationalization of humor poses a methodological challenge. The Humor Styles Questionnaire (HSQ ) differentiates four humor styles that might be beneficial or harmful to mental health. The aim of the present study was to meta‐analytically aggregate studies using the HSQ to assess the associations of different humor styles with four areas of mental health (self‐esteem, life satisfaction, optimism, depression). An extensive electronic database literature search identified 37 studies that reported correlations between the HSQ scales and the four areas of mental health in 45 independent samples (total N = 12,734). In total, 16 meta‐analyses were conducted. Moderating effects of participant age, sex, and geographic region were examined via subgroup analyses and meta‐regression. Humor styles differed in terms of their associations with mental health. Health‐promoting humor styles were overall positively correlated with mental health (small‐to‐medium effect sizes). Self‐defeating humor was overall negatively correlated with mental health. Aggressive humor was overall unrelated with mental health. Moderator analyses suggested geographic differences (Eastern vs. Western samples) and sex differences for some of these associations. Fostering specific humor styles may be beneficial for mental health. In addition, observing the habitual use of humor styles might help therapists to develop a better understanding of their clients. Differences in the utilization and the correlates of humor styles in Eastern and Western societies, and sex differences, need to be addressed in future research.     

Negotiating the spaces: exploring issues of human rights in an Indian text

This article is an attempt to negotiate the spaces between a number of problematic positions concerning Hinduism and human rights through the close study of one particular text, the Rājadharmaparvan of the Mahābhārata. By examining safeguards and provisions for subjects articulated in the text’s discourse of kingly duty, it engages with some of the arguments forwarded in the theoretical literature on human rights. Here it interrogates, in particular, the idea that Hinduism is distinctively incompatible with these norms in a way other historical or cultural traditions are not. The article concludes by asking whether it is possible to counter Eurocentric tendencies in global debates without furthering illiberal agendas within local ones. Discussing the appropriation of ‘Raj dharma,’ and the texts that deal with it, by the Hindu Right, it briefly outlines some recent moves in human rights theory that help facilitate the reclamation of a rich and plural textual heritage.     

Promoting beliefs in the inalienability of human rights by attributing uniquely human emotions through multiple categorization

The combination of multiple categorization (i.e., the use of multiple criteria to define others) and human identity—the superordinate group of human beings—has recently been highlighted as a method to reduce implicit (i.e., attribution of secondary emotions) and explicit (i.e., attribution of human rights) dehumanization toward Blacks.

In two studies aimed to replicate such evidence the mediating role of secondary emotions in explaining the impact of multiple and human categorization in reducing dehumanization was assessed. The role of implicit cognition, such as attribution of secondary emotions in leading people to attribute human rights to minorities, is discussed.     

Victims' Stories and the Postcolonial Politics of Empathy

This paper discusses Diana Meyers's book in light of postcolonial feminist insights. It argues that though Meyers's defense of empathy is admirably sensitive to the ways philosophical concepts and popular discourses can undermine our empathetic capacities, building a human rights culture requires attention to the relational and distributional dimensions of empathy. Meyers's criticism of the expectation of moral purity from victims attests to the richness of her work on agency and helps dismantle unduly narrow conceptions of who counts as a victim of a human rights violation. Meyers's argument for empathy over sympathy is especially useful for understanding culturally encoded forms of degradation. However, human rights violations are caused not only by empathy deficits; they are caused also by empathy excesses toward some people and savior mentalities that can coexist with empathy. Empathy should be supplemented by a political analysis that helps us identify the causes of global injustice.     

Victims' Stories of Human Rights Abuse: The Ethics of Ownership,Dissemination, and Reception

This paper addresses three commentaries on Victims' Stories and the Advancement of Human Rights. In response to Vittorio Bufacchi, it argues that asking victims to tell their stories needn't be coercive or unjust and that victims are entitled to decide whether and under what conditions to tell their stories. In response to Serene Khader, it argues that empathy with victims' stories can contribute to building a culture of human rights provided that measures are taken to overcome the implicit biases and colonialist interpellations she identifies. In response to Andrea Westlund, it proposes a taxonomy of types of narrative closure and offers some arguments to strengthen her view that empathy with victims' stories endows audience members with a new reason and new motivation to support human rights.     

Theosis and Human Enhancement

Recent theological work on the meaning of theosis or deification has largely ignored today’s cultural context in which ordinary Christians are expected to put theosis into practice. The widespread use of various technologies of human enhancement creates expectations that might distort the interpretation of theosis. Human enhancement technologies tend to feed off the desire to expand the self, while theosis is grounded in the idea that true divinization means becoming like God in God’s own kenosis of self-giving love. The theology of theosis is a call to empty the self, not to expand it. If theosis defines the Christian life, the use of human enhancement technology is largely a matter of indifference.     

Ethical Guidance for Selecting Clinical Trials to Receive Limited Space in an Immunotherapy Production Facility

Our aims are to (1) set forth a multiprinciple system for selecting among clinical trials competing for limited space in an immunotherapy production facility that supplies products under investigation by scientific investigators; (2) defend this system by appealing to justice principles; and (3) illustrate our proposal by showing how it might be implemented. Our overarching aim is to assist manufacturers of immunotherapeutic products and other potentially breakthrough experimental therapies with the ethical task of prioritizing requests from scientific investigators when production capacity is limited.