BODIES AT THE MARGINS: The Case of Transsexuality in Catholic and Shia Ethics

This essay explores the ways in which emerging religious understandings of sexual reassignment surgery (SRS) have potential for new work in comparative ethics. I focus on the startling diversity of teachings on transsexuality among the Vatican and leading Shia clerics in Iran. While the Vatican rejects SRS as a cure for transsexuality, Iranian clerics not only support decisions to transition to a new sex, they see it as necessary in some cases given the gendered nature of the moral life. In this essay, after describing the practical justification for sexual reassignment surgeries in Iranian fatwas and the emerging official Vatican position on transsexuality, I explain how these divergent positions are based on different semiotics of sex and gender that reflect specific ontological views of the human body.     

Forecasting “friends forever”: A longitudinal investigation of sustained closeness between best friends

Using data collected across 19 years, the chief goal of this study was to discover predictors of continued relational closeness between best friends. Participants were same‐sex and cross‐sex best friend pairs recruited from a small Midwestern college. In 1983, participants completed several tests and activities designed to assess facets of intimacy, with follow‐up studies in 1987 and 2002 measuring relational closeness. Regression analysis indicates that both manifest similarity and months of closeness in 1983 are associated with relational closeness in 2002. These results suggest that the investment of resources in the friendship and similarity between friends facilitate friendship longevity and that Kelley et al.’s (1983) conceptualization of closeness as related to interdependence is empirically robust.     

Representation of Muslim sexual subjectivities: the hidden ethical judgments of journalistic rhetoric

In 2005, following a year of increased attention in English language media to the prominence of sexual reassignment surgeries in Iran, the London-based Guardian dubs Tehran “the unlikely sex-change capital of the world.” This title is significantly complicated when we realize that according to mainstream English media, Tehran is not the first or only sex change capital of the world. Its sister city is Trinidad, Colorado, a predominantly Catholic town with a population hovering around 9,000. Although English language newspapers have served up stories of each location as “surprising” magnets for SRS, none have mentioned both places in the same article because these stories operate with a different set of logics related to religion, sex, and human rights. Analysis of the journalist rhetoric of these two unlikely capitals highlights these diverse logics, particularly how assumptions about Muslim subjectivity affects judgments about the status of sexual freedom in Iran.     

The Ethics of Visual Culture

To introduce this set of essays on visual ethics, I address the conceptual and methodological contours, as well as difficult theoretical questions, that might emerge with a visual turn in religious ethics. In addition I situate the work represented in this focus issue within ongoing conversations about moral perception, culture as a topic of normative analysis, and the various roles of visual culture in the moral life.     

THE AMBIGUITY OF MORAL EXCELLENCE: A Response to Aaron Stalnaker's “Virtue as Mastery”

This response draws on Saba Mahmood's work on Muslim subjectivities in order to consider how Stalnaker's conceptualization of virtue might be applied to non‐Confucian sources. I argue that when applied cross‐culturally, Stalnaker's revised definition of “skillful virtue” raises normative and metaethical questions about what counts as a skill versus a mere bodily practice, the process by how skill is acquired, and how we can both allow for the ambiguity of skills and continue to make constructive arguments about them.     

Secular Fashion,Religious Dress,and Modest Ambiguity: The Visual Ethics of Indonesian Fashion‐Veiling

This essay offers resources for the development of visual ethics by exploring Islamic fashion‐veiling in one context: contemporary Indonesia. After providing a methodological framework and historical background for the case study, the moral discourse of two aesthetic authorities is discussed via a fashion blogger and print advice literature. The essay identifies (1) how the practice of fashion‐veiling generates norms, (2) what is defined as morally valuable in this practice and why, and (3) how this practice both offers opportunities for the critique and the reinforcement of gendered norms.     

Construct representation and definitions in psychopathology: the case of delusion

Background  

Delusion is one of the most intriguing psychopathological phenomena and its conceptualization remains the subject of genuine debate. Claims that it is ill-defined, however, are typically grounded on essentialist expectations that a given definition should capture the core of every instance acknowledged as delusion in the clinical setting.     

Dianomy: understanding religious women's moral agency as creative conformity

This essay seeks to contribute to work on moral agency of religious women through the creative naming of a dynamic that is emerging in recent scholarship. Drawing on fieldwork in Iran in 2004, I argue that prominent models of agency based on autonomy, heteronomy, and theonomy are unable take into account both religious influence on and individual creativity of women's actions. I propose the neologism, "dianomy," meaning dual-sources of the moral law, to account for moral agency that relies neither exclusively upon the self as a source of moral authority nor exclusively upon religious traditions. Dianomy also attempts to comprehend creative ruptures in obedience to tradition, even when these innovations are unintentional. Such a concept is particularly important in order to correct past tendencies to ignore or even negate feminist politics that do not resist or strategically reform religious norms. With dianomy, tactical moves, actions that are not "freely chosen," and even happy accidents can be studied as productive within traditional religious communities. I call these types of actions, which confound the actions theorized by autonomy, heteronomy, and theonomy, "creative conformity."     

Co-constructing a cross-cultural course: resisting and replicating colonizing practices

This article examines the cross-cultural complexities of teaching and learning processes at different levels in a family therapy training program delivered in a different country. It presents two interlinked narratives of an advanced family therapy training program delivered in Slovenia by a U.K-based family therapy training institute. The context in which the training was negotiated and planned is discussed, highlighting issues at the macrosystemic level. Dilemmas that arose in relation to differing beliefs about teaching and learning are elaborated. We examine power relationships, ways that we positioned ourselves and each other, and how we tried and sometimes failed to take these into account. We question how the issue of spoken language and its meanings creates its own constraints and power structures, and how we respond to the impossibilities of translation. We argue that it is through the examination of uncomfortable processes that we develop self-reflexivity and work toward more equitable relationships.