Prerequisites to Human Activity on Mars: Scientific and Ethical Aspects

Humans want to go to Mars now. This entails many difficult but solvable challenges. However, human activity on Mars depends on the answers to three fundamental questions: (1) Is there life on Mars, does that life represent at second genesis of life? (2) Can Earth life, and humans in particular, adapt to the Martian gravity of 0.38?g, and will human generations on Mars speciate from humans on Earth? (3) Is there enough carbon, nitrogen, and water on Mars to create a global habitable environment? These answers must be determined on Mars and will decide the scope of human activities.     

Loving the World We Are: Anthropology and Relationality in Laudato si’

There is a tension between Laudato si's consistent emphasis on relationships and interconnectedness and its acceptance of anthropocentrism. While Laudato si’ does reject certain problematic forms of anthropocentrism, the encyclical does not assert an alternative to this traditional framework. This article contends that “relatiocentrism” provides the best avenue for developing the convictions expressed within Laudato si’ while moving beyond the limitations of the encyclical itself. In so doing, this essay explores the use of narrative as a means of shaping identity by mapping significant relationships and points of meaning. It examines the central anthropological claims of the encyclical and the tensions these create with anthropocentric narratives. And it examines relatiocentrism in light of the biblical creation accounts, the eschatological perspective of Laudato si’, and virtue ethics. The essay concludes by suggesting further theological and moral implications of this shift in perspective.     

Exploring New and Renewed Eco‐Spiritualities

This essay discusses five recent books, written in French, that contribute to refection in environmental ethics. Francophone literature on the topic is marked by resonant and divergent concerns, and rooted in a geography, politics, and history different from North America and marked by distinctive lines of intellectual influence. Jean‐Claude Eslin proposes recovering ecological resources from the Christian tradition and also suggests imagining new images of God: notably, God as pilote rather than artisan. Dominique Bourg takes a multi‐disciplinary approach that emphasizes the spiritual conditions for relating to the world ecologically and economically; he argues for sobriété (austerity) as a spiritual disposition and an economic model. Baptiste Morizot develops diplomacy as an ethical, political, and spiritual model for cohabiting with wolves, whose return to the French countryside has been highly controversial. Nastassja Martin offers an anthropological study of the indigenous Gwich’in community of Fort Yukon, Alaska that accentuates the mix of Protestant missional influences and Gwich’in spiritual affirmations and practices at play in their relationship to the nonhuman world. Attending to this literature may helpfully decenter anglophone debates and enrich their conceptual vocabulary.     

Including a Spiritual Dimension in Family Therapy: Ethical Considerations

The inclusion of a spiritual dimension in family therapy theory and clinical practice may well be viewed as an important professional challenge of the nineties. Following a working definition of terms, this paper explores the ethical complexities inherent in operationalizing a spiritual orientation in therapy in light of the following principles adopted from medical ethics: Respect for clients' autonomy, safeguarding clients' welfare, protecting them from harm, and treating them justly and honestly.     

Prescriptions: Autonomy,Humanism and the Purpose of Health Technology

My purpose is to examine two of the foundations of medical ethics: the principle of autonomy and the concept of the human. I also investigate the extent to which health technology makes autonomy and humanness possible. I begin by underlining Illich's point that the same health technology designed to promote health and autonomy also is pathogenic. I proceed to analyse the Kantian concept of autonomy, a concept which is closely associated with health and which continues to determine current ethical thinking. In so doing, I uncover an unexpected ontological function of health technology, a function described in Heidegger's work on technology. Based on this discovery, I suggest that calls for Kantian autonomy may often be self-defeating or even sometimes harmful. I conclude by calling for continued ethical vigilance, but also for a questioning of the hitherto virtually unquestionable concepts of ethics and humanness which may themselves play a role in our era's greatest problems.     

Entry and exit as embodied career choice in professional sport

The concept of an embodied career draws attention to the individual, corporally, socially, culturally and institutionally located in relationship with work. Career theories have tended to focus on psychological and social variables and measurements that narrow understanding of contexts and agency. It is thus timely to consider a more holistic approach to understanding contemporary careers as embodied processes. The paper works on three levels; first as an empirical illustration of professional sports careers as short-term careers, second as an application of Bourdieu's habitus to understand the relationship between social fields and accounts of career choice and, third in order to draw parallels with the embodied nature of work in a more general sense. Utilising empirical material from a study of elite UK professional rugby players, it is argued that understanding an embodied-career resonates with present concerns regarding career patterns of short-term contracts, which require the individual to be committed, flexible and adaptable, be prepared for exit, and yet remain immersed and dedicated to the current sphere of employment. It is proposed that this kind of immersion requires alternatives to be, temporarily at least, silenced and in this context renders the accrual of bodily capital as fit, but only temporarily fit for purpose.     

Ethical challenges in a technological environment: The perspective of engineers versus managers

In his article ‘Better Communication Between Engineers and Managers: Some Ways to Prevent Many Ethically Hard Choices’¹ Michael Davis analyzes the causes of the disaster in terms of a communications gap between management and engineers. When the communication between (representatives of) both groups breaks down, the organization is in (moral) trouble. Crucial information gets stuck somewhere in the organization prohibiting a careful discussion and weighing of all (moral) arguments. The resulting judgment has therefore little (moral) quality. In this paper I would like to comment on some of Michael Davis’s interesting and thought-provoking insights and ideas. A company which implements Davis’s recommendations at least shows some sensitivity to organizational moral issues. But it might miss the point that moral trouble can also result from a common understanding between managers and engineers. Organizational members sometimes tend to be myopic with regard to safety issues. This paper:

Medical education: The training of ethical physicians

This paper suggests that medical education be revised to assist in diffusing potential ethical dilemmas that arise during health care provision. A revised medical education would emphasize the role of the humanities in the training of physicians, especially in light of recent critiques of the canonical scientific model in general, and more specifically in the use of that model for medical training and practice.I wish to thank Dr. Mary Ann Cutter and Melissa M. Amaro for their critical suggestions.     

Ethics,AIDS, and community responsibility

In the discussion of the responsibilities of society to the HIV infected and uninfected, a serious question seems to have been left out of the picture: To what extent are people who are not infected, have no special relationship to the infected and have no professional responsibilities for the care of AIDS patients under an obligation to come to the aid of people with the HIV? In this paper, I shall examine our responsibilities, as members of society, for the welfare of others to whom we may or may not have a special relationship. I shall argue that those responsibilities flow from the conditions that structure our transactions with others; conditions that make such transactions possible.