The four tasks of development ethics at times of a changing climate

This paper argues that the challenges posed by climate change and the need to quickly move toward a sustainable low-carbon future require the contributions of development ethics. I propose four tasks for development ethics. The first relates to unpacking the urgency posed by climate change by showing how, from an ethical perspective, the impacts of climate change are extremely dangerous risks, especially for those most vulnerable, and thus require immediate attention. The second relates to a better understanding of the components of well-being. The third relates to concerns regarding the global commons and to the need to reframe key components of socio-ecological balance as public goods. The fourth and last task of development ethics refers to the multiple trade-offs and dilemmas in the processes leading to a low-carbon and equitable future arguing for strengthening public deliberation and democracy.     

Why global justice matters

Why does global justice as a philosophical inquiry matter? We know that the world is plainly unjust in many ways and we know that something ought to be done about this without, it seems, the need of a theory of global justice. Accordingly, philosophical inquiry into global justice comes across to some as an intellectual luxury that seems disconnected from the real world. I want to suggest, however, that philosophical inquiry into global justice is necessary if we want to address the problems of humanity. First, in some cases, a theory of global justice is needed for identifying what counts as legitimate problems of justice. Second, even in obvious cases of injustices, such as the fact of preventable extreme poverty to which we know we have an obligation to respond, we cannot know the content and the limits of these obligations and who the primary bearers of these obligations are without some theoretical guidance. However, I acknowledge that philosophical inquiry on global justice risks becoming a philosophical parlor game if it loses sight of the real-world problems that motivate the inquiry in the first place. If global justice is to provide the tools for addressing the problems of humanity, it must remain a problems-driven enterprise.     

Global ethics: increasing our positive impact

Global ethics is no ordinary subject. It includes some of the most urgent and momentous issues the world faces, such as extreme poverty and climate change. Given this, any adequate review of that subject should, I suggest, ask some questions about the relation between what those working in that subject do and the real-world phenomena that are the object of their study. The main question I focus on in this essay is this: should academics and others working in the field of global ethics take new measures aimed at having more real-world positive impact on the phenomena they study? Should they take new measures, that is, aimed at bringing about more improvements in those phenomena, improvements such as reductions in extreme poverty and in emissions of greenhouse gases? I defend a positive answer to this question against some objections, and also discuss some of the kinds of measure we might take in an attempt to have more positive impact.     

Les foyers de protection judiciaire de la jeunesse et la prise en charge des jeunes auteurs de délit : représentations sociales et réflexions autour de groupes d’adolescents et d’éducateurs

The educators’ work in juvenile justice residential communities and their capacity of affective attunement to the adolescent's needs is essential for the creation of a protective and enriching context for the adolescent and his life trajectories. This article aims to explore the social representations of educators and young people in residential communities in Italy, through the analysis of their discourses gathered during focus groups. Our results reveal the need to compare these representations and work to narrow the gap between the caregivers and the users, in order to improve the relationship between the different protagonists of the interaction and, consequently, the possibilities of good success of interventions.     

不同社会情境对儿童奖惩分配公平性的影响

为探讨社会排斥和社会接纳情境下儿童奖惩分配公平性,研究采用个体-偶然排斥范式和第三方奖惩分配范式,对8~9岁儿童奖惩分配公平性行为和奖惩分配公平性判断进行研究,结果发现：（1）社会排斥组被试的奖惩分配公平性行为显著多于社会接纳组,奖惩分配不公平性行为显著少于社会接纳组。9岁组被试的奖惩分配公平性行为显著多于8岁组,奖惩分配不公平性行为显著少于8岁组;（2）社会排斥组被试的奖惩分配公平性判断显著高于社会接纳组,9岁组被试的奖惩分配公平性判断显著高于8岁组,奖惩分配不公平性判断显著低于8岁组。结论：社会情境影响儿童的奖惩分配公平性,在排斥情境下,8~9岁儿童的奖惩分配公平性明显提升;8~9岁儿童的奖惩分配公平性随年龄增长有上升趋势。     

Moral (dis)engagement with anthropogenic climate change in online comments on newspaper articles

Anthropogenic climate change (ACC) is widely acknowledged to be morally significant, but little is known about everyday moralising around ACC. We addressed this gap via quantified thematic analysis of 300 online comments to British newspaper articles on ACC, drawing on Bandura's moral disengagement theory. Moral disengagement through denial of ACC was widespread. Other disengagement strategies, such as palliative comparison and diminishing agency, occurred less often. There was also some moral engagement, most often through assertions of the existence of ACC and/or its harmful effects. Moral disengagement was significantly more common in comments on right wing than left wing newspapers, whereas the opposite was true of moral engagement. Although Bandura's framework provided a useful starting point to make sense of ACC moralising, it did not capture moral concerns that extended beyond its “harm/care” remit. In particular, many “denial” comments included a “dishonesty” discourse, whereby ACC proponents were accused of deception for ulterior motives. To classify this discourse as moral disengagement obscures its engagement with a different set of moral issues around trust and honesty. We suggest that Bandura's theory represents one possible “moral landscape” around ACC and could be extended to encompass a broader range of moral concerns.     

Supervision in Community Mental Health: Understanding Intensity of EBT Focus

The goal of the present study was to examine clinician, supervisor, and organizational factors that are associated with the intensity of evidence-based treatment (EBT) focus in workplace-based clinical supervision of a specific EBT, Trauma-Focused Cognitive Behavioral Therapy (TF-CBT). Supervisors (n = 56) and clinicians (n = 207) from mental health organizations across Washington State completed online self-report questionnaires. Multilevel modeling (MLM) analyses were used to examine the relative influence of nested clinician and supervisor factors on the intensity of EBT focus in supervision. We found that 33% of the variance in clinician report of EBT supervision intensity clustered at the supervisor level and implementation climate was the only significant factor associated with EBT supervision intensity. While individual clinician and supervisor factors may play a role in EBT coverage in supervision, our results suggest that an implementation climate that supports EBT may be the most critical factor for improving intensity of EBT coverage. Thus, implementation efforts that address the extent to which EBTs are expected, rewarded, and supported within an organization may be needed to support greater coverage of EBT during workplace-based supervision.     

Vocation for planetary citizenship: Lutheran liberal arts education in the Anthropocene

The focus question of this article is, “In what ways should Lutheran higher education's teaching on vocation be revised to include the fact that we are living in a natural world massively impacted by human behavior, the Anthropocene Era?” This can be broken down into two more explicit questions: “What is the role of liberal arts education in such a changed context?” and “What resources in the Lutheran tradition can contribute to preparing students to become effective sustainability leaders?” The thesis of this article is that Lutheran liberal arts education, to foster planetary citizenship, must move students from an anthropocentric to an ecocentric understanding of vocation, preparing them to become leaders for a sustainable, interfaith society. This change can be accomplished by reaffirming the value of the liberal arts to foster sustainability education and retrieving Luther's understanding of creation to elicit wonder and appreciation of the natural world.     

Sexual freedoms

Women—still—experience different forms of sexism in their daily lives. After the sixteenth‐century Protestant proclamation of the blessings of motherhood and women's bodies, and the women's sexual liberation movement of the 1960s, women's real freedoms and rights with their bodies, including sexual relations and procreation, are still being negotiated. Violence against women's bodies, including sex trafficking, relates to both the lack of appropriate education and fundamentally distorted views of humanity. Considering Luther's teaching on women as imago Dei, and attending theologically to the issues pertaining to misogyny—such as reforming the traditionally male‐centered God‐language and challenging the culture's implicit permission for ongoing violence against women—are some of the concrete steps that can be taken. Given the revelations with the #MeToo movement, the ELCA's 2018 draft on the Social Statement on Gender and Justice is timely.     

Discerning the Signs of the Times

This article offers a close reading of the six reports from the 4th Assembly of the WCC in Uppsala 1968. The assembly was keenly in tune with the worldwide upheavals of the year. It indeed sought to discern the signs of the time and produced a number of creative suggestions, for example by emphasizing the aspect of inclusiveness in catholicity, by stressing the multilateral dimension of mission, and not least by highlighting the churches' inherent responsibility to be agents of justice and peace in a fractured world. Uppsala 1968 proved to name in a prophetic way crucial issues that remain on the agenda for worldwide Christianity: class, economy, isolationism, racism, the arms race. But today the churches are also confronted with new and renewed issues such as post‐colonialism, migration, ecology, gender, and a theological grounding of the church‐s existence in the world. The article concludes by proposing table fellowship as a possibility for such theological grounding.