The Place of Rawls in Political and Ethical Theory

The work of John Rawls is central to contemporary political philosophy. A Theory of Justice provides a model for the justification of substantive principles of justice, and it defends principles that reject utilitarianism. Ultimately, justification is a matter of what the participants in a relationship or an institution can justify to one another. Unlike utilitarianism, which assumes that there is one good that it is the job of morality to maximize, Rawls holds that there are multiple conceptions of the good associated with different individuals. Furthermore, he holds that there are multiple principles of morality associated with different relationships and institutions. His principles of justice are designed for one of these—the basic structure of society. They establish a moral minimum that all members of a society owe to one another, but additional principles are required to govern other special relationships.     

Differentiation of Adolescent Activity Participation

The sex typing or lack of it among 133 adolescent activities was investigated. Twenty-seven percent (32) of the activities on an Adolescent Activity Questionnaire showed very clear participation differences for male and female adolescents (11 to 18 years old). The initial two factors extracted in a principal components factor analysis were easily interpreted as feminine and masculine activities. Discriminant function analysis of 15 items from the first three factors yielded an 8-item function on the basis of which every sample member was correctly classified as male or female. Masculine activities included more sports-related activities and activities dealing with mechanics and building, whereas feminine activities were domestic in nature and included more sedentary activities (e.g., reading, writing in diaries).     

Domestic Abuse Across the Lifespan

ABSTRACT

Domestic abuse has reached epidemic proportions in the United States. Occupational therapists working in many different settings will encounter children, adults, elders and individuals with disabilities who have experienced intimate violence and abuse. This article presents common definitions and illustrative examples of each type of violence. Issues related to the difficulty inherent in identifying victims of abuse are discussed with an elaboration of indicators that are likely to be seen by an occupational therapist in the clinical setting. Risk factors for becoming a victim or an abuser for each population group and the effects of violence on victims are presented. A brief discussion of the legal and ethical implications of identifying and treating abuse victims concludes the article.     

Ethical and Legal Considerations for Internet-Based Psychotherapy

The provision of mental health services over the Internet is becoming increasingly commonplace as new technologies continue to develop. Evidence in support of the efficacy of many such interventions is accumulating. Given the potential global reach of Internet-based psychological services, the authors examine ethical issues relating to this growing area of practice through the lens of the Universal Declaration of Ethical Principles for Psychologists (International Union of Psychological Science, 2008). They also raise issues relating to potential liability risks and offer recommendations intended to guide mental health practitioners who are considering involvement in the provision of Internet-based services.     

DAOIST PRESENTATION AND PERSUASION Wandering among Zhuangzi's Kinds of Language

A concern central to virtually all full‐blooded instances of religious ethics is how persuasively to represent a world central to our fulfillment that far exceeds our normal understanding. The treatment of three kinds of language in an early Daoist text, the Zhuangzi (Chuang Tzu), contains an especially profound discussion and expression of such persuasive presentations in religious ethics. This study examines it and concludes by viewing Dante's Commedia through the perspectives Zhuangzi's ideas and practices present.     

BHAGAVAD GĪTĀ AS DUTY AND VIRTUE ETHICS

The paper examines the ethical conception of the most well‐known and much discussed Hindu text, the Bhagavad Gītā, in the context of the Western distinction between duty ethics and virtue ethics. Most of the materials published on the Gītā make much of its conception of duty; however, there is no systematic investigation of the notion of virtue in the Gītā. The paper begins with a discussion of the fundamental characteristics of virtue ethics, before undertaking a discussion of the conceptions of duty and virtue in the Gītā. The paper clearly demonstrates that (1) both duty and virtue coexist in the Gītā, and (2) the Gītā accords virtue an important place.     

Augustine's On the Good of Marriage and Infused Virtue in the Twelfth Century

In the history of ethics, it remains remains unclear how Christians of the Middle Ages came to see God‐given virtues as dispositions (habitus) created in the human soul. Patristic works could surely support other conceptions of the virtues given by grace. For example, one might argue that all such virtues are forms of charity, so that they must be affections of the soul, or that they consist in what the soul does, not anything the soul has. Scholars usually assume that the explanation lies in the impact of Aristotle's philosophy on medieval theology. This essay argues that the dispositional account of God‐given virtues was already entrenched by the end of the twelfth century and probably owes more to the influence of Augustine's treatise On the Good of Marriage.     

Honoring Jonathan Edwards

In this response to the papers on Jonathan Edwards's ethical thought by Stephen A. Wilson, Gerald R. McDermott, William C. Spohn, and Roland A. Delattre, I comment on their efforts to show that ideas drawn from Edwards can be successfully appropriated for use in contemporary ethics. I conclude that the four authors build a strong cumulative case for the view that some elements of Edwards's thought can serve as resources for our ethical reflections. But I also argue for a deflationary view of how much of Edwards we will find it feasible to take on board when we engage in the task of working out a religious ethics we might accept.     

DEMOCRATIC VIRTUE, COMPARATIVE ETHICS, AND CONTEMPORARY ISLAM

This essay illustrates the kind of moral analysis Jeffrey Stout advocates in Democracy and Tradition by way of examining a conversation among Muslims that took place between June and December 2002. Their debate centers on al‐Qaída's legitimacy as God's chosen defender of Islam, which is called into question due to the tension between al‐Qaída's military tactics and the concepts of honorable combat held within the Islamic tradition. This giving and taking of reasons in both defense and detraction of al‐Qaída's tactics demonstrates the living reality of Islamic tradition—the ongoing process of striving to discern God's will in light of communal agreements about the authority of certain texts and the validity of established rules for interpreting them.     

Virtue Ethics,Social Difference,and the Challenge of an Embodied Politics

Following the revival of virtue theory, some moral theorists have argued that virtue ethics can provide the basis for a radical politics. Such a politics essentially departs from the liberal model of the moral agent as an autonomous reason‐giver. It instead privileges an understanding of the agent as conditioned by her community, and in the case of social oppression and marginalization, communal virtues may become a vehicle for social change. This essay compares political appropriations of virtue theory by Christian theologian Stanley Hauerwas and secular feminist thinkers Lisa Tessman and Margaret Urban Walker. Hauerwas and feminist theorists both embrace a kind of embodied vulnerability as a political virtue, arguing that it enables more genuine social recognition. The virtue feminist critique is more robust than Hauerwas's, however, insofar as it understands mutual recognition to involve acknowledgment of social difference and the concomitant pursuit of justice.