Learning as Leaving Home: Fear,Empathy, and Hospitality in the Theology and Religion Classroom

The article is a response to this journal's call for papers on metaphors for teaching, and also draws from a previous publication in which Kent Eilers developed a methodology for teaching global theologies. In this methodology, the ultimate goal was the development of “hermeneutical dispositions of empathy, hospitality, and receptivity toward culturally diverse voices” (2014, 165). This article considers the goals of Eilers' methodology, and others like his, and how it is that the metaphors of “leaving home” and “communal imagination” highlight the importance of the ambient and interpersonal features of a classroom and their effect on the attainment of the above goals. In so doing, it extends the conversation beyond content and methodology in teaching theology and religion into the realms of philosophy of education, as well as the fields of moral and values education. It is contended that the metaphors informed by these areas of study facilitate the attainment of such goals, and similar ones, by demonstrating that the cultivation of an ambience of care, trust, and compassion within the classroom constitutes an essential foundation for learning in which students “leave home” and cultivate “communal imagination.” The article finishes with practical suggestions for educators in theology and religion.     

What is the Problem with Fundamental Moral Error?

Quasi-realists argue that meta-ethical expressivism is fully compatible with the central assumptions underlying ordinary moral practice. In a recent paper, Andy Egan has developed a vexing challenge for this project, arguing that expressivism is incompatible with central assumptions about error in moral judgments. In response, Simon Blackburn has argued that Egan's challenge fails, because Egan reads the expressivist as giving an account of moral error, rather than an account of judgments about moral error. In this paper I argue that the challenge can be reinstated, even if we focus only on the expressivist's account of judgments about moral error.     

Engineering ethics, individuals, and organizations

This article evaluates a family of criticism of how engineering ethics is now generally taught. The short version of the criticism might be put this way: Teachers of engineering ethics devote too much time to individual decisions and not enough time to social context. There are at least six version of this criticism, each corresponding to a specific subject omitted. Teachers of engineering ethics do not (it is said) teach enough about: 1) the culture of organizations; 2) the organization of organizations; 3) the legal environment of organizations; 4) the role of professions in organizations; 5) the role of organizations in professions; or 6) the political environment of organizations. My conclusion is that, while all six are worthy subjects, there is neither much reason to believe that any of them are now absent from courses in engineering ethics nor an obvious way to decide whether they (individually or in combination) are (or are not) now being given their due. What we have here is a dispute about how much is enough. Such disputes are not to be settled without agreement concerning how we are to tell we have enough of this or that. Right now we seem to lack that agreement—and not to have much reason to expect it any time soon. An earlier version of this paper was presented at the 2005 conference, Ethics and Social Responsibility in Engineering and Technology, Linking Workplace Ethics and Education, co-hosted by Gonzaga University and Loyola Marymount University, Los Angeles, CA, USA, 9–10 June 2005.     

Human and Animal Subjects of Research: The Moral Significance of Respect versus Welfare

Human beings with diminished decision-making capacities are usually thought to require greater protections from the potential harms of research than fully autonomous persons. Animal subjects of research receive lesser protections than any human beings regardless of decision-making capacity. Paradoxically, however, it is precisely animals’ lack of some characteristic human capacities that is commonly invoked to justify using them for human purposes. In other words, for humans lesser capacities correspond to greater protections but for animals the opposite is true. Without explicit justification, it is not clear why or whether this should be the case. Ethics regulations guiding human subject research include principles such as respect for persons—and related duties—that are required as a matter of justice while regulations guiding animal subject research attend only to highly circumscribed considerations of welfare. Further, the regulations guiding research on animals discount any consideration of animal welfare relative to comparable human welfare. This paper explores two of the most promising justifications for these differences␣between the two sets of regulations. The first potential justification points to lesser moral status for animals on the basis of their lesser capacities. The second potential justification relies on a claim about the permissibility of moral partiality as␣found in common morality. While neither potential justification is sufficient to justify the regulatory difference as it stands, there is possible common ground between supporters of some regulatory difference and those rejecting the current difference.     

FEELING WITHOUT THINKING: LESSONS FROM THE ANCIENTS ON EMOTION AND VIRTUE-ACQUISITION

Abstract: By briefly sketching some important ancient accounts of the connections between psychology and moral education, I hope to illuminate the significance of the contemporary debate on the nature of emotion and to reveal its stakes. I begin the essay with a brief discussion of intellectualism in Socrates and the Stoics, and Plato's and Posidonius's respective attacks against it. Next, I examine the two current leading philosophical accounts of emotion: the cognitive theory and the noncognitive theory. I maintain that the noncognitive theory better explains human behavior and experience and has more empirical support than the cognitive theory. In the third section of the essay I argue that recent empirical research on emotional contagion and mirroring processes provides important new evidence for the noncognitive theory. In the final section, I draw some preliminary conclusions about moral education and the acquisition of virtue.     

RECONCILIATION AND REPARATIONS

Abstract: This article provides an account of the meaning of reparations and presents a brief explanation as to why African Americans believe they are entitled to reparations from the United States government. It then goes on to explain why reparations are necessary to address the distrust that is thought to exist between many African Americans and their government. Finally, it rejects the belief that reparations require reconciliation.     

孙中山的伦理思想述要——纪念孙中山诞辰140周年

孙中山的伦理思想是在近代中国人民反帝反封建的斗争中形成的,其形成标志着中国近代民族资产阶级伦理思想的成熟。他的基于“民生史观”的道德起源和本质论;张扬“自由、平等、博爱”的道德观;“为主义而奋斗”的人生观;包含着许多合理积极宝贵内容,值得认真地继承与弘扬。     

人与自然和谐的道德基础——古代"天人合一"思想的现代生态伦理启示

人与自然的和谐有着道德基础。古代的“天人合一”思想为我们从道德的视角研究人与自然的和谐,以及建构现代生态伦理观提供了一定的帮助。从道德的意义上,人与自然的和谐中人是道德主体,承担着全部道德责任,其行为是道德评价的对象。人对自然的适应与改造、尊重与利用是辩证的统一。     

Leibniz's Twofold Gap Between Moral Knowledge and Motivation

Moral rationalists and sentimentalists traditionally disagree on at least two counts, namely regarding the source of moral knowledge or moral judgements and regarding the source of moral motivation. I will argue that even though Leibniz's moral epistemology is very much in line with that of mainstream moral rationalists, his account of moral motivation is better characterized as sentimentalist. Just like Hume, Leibniz denies that there is a necessary connection between knowing that something is right and the motivation to act accordingly. Instead, he believes that certain affections are necessary for moral motivation. On my interpretation, then, Leibniz is an externalist about judgements and motivation: he is committed to a gap between the judgement that something is morally right and the motivation to act accordingly. As a matter of fact, I will argue that there are two gaps. The first and less controversial one has to do with the fact that Leibniz reconciles his psychological egoism with ethical altruism through his account of love. The second gap between moral judgements and motivation is a more fundamental one: Leibniz denies that there are any necessary connections between beliefs and motivation, or even more generally, between perceptions and appetitions.     

孔门三弟子比较论说

孔门十哲,出类拔萃者莫若颜回、子贡、子路,且此三人之身世、性情、才具、道德修为和成就各有风华,但又殊途同归：共同维护了孔门。光大了儒家。孔子称得上是中华民族几千年来最为伟大的教育家,颜回、子贡、子路三人各方面的修为和成就,莫不大大受惠于夫子有教无类、因材施教的卓越的教育理论和教育方式。三人也没有辜负孔子的教导,以身垂范,较好地诠释了孔子儒家所宣扬的“仁、智、勇”;并与其师一道,在乱世中矢志不渝,坚守道义,追求理想,为儒学的传播和繁荣做出了重要的贡献。