BEWILDERMENT AND THEREAFTER: Some Reflections in Response to Lee Yearley

The following reflections were originally an oral response to issues raised in Lee Yearley's presentation in May 2009 at Harvard Divinity School. As written here, they follow upon his oral and now written comments, highlighting key issues and points for development, drawing on this respondent's expertise in comparative and Hindu studies.     

Editor's Note: Societal changes and expression of concern about Rekers and Lovaas' (1974) Behavioral Treatment of Deviant Sex-Role Behaviors in a Male Child

In an early study in the Journal of Applied Behavior Analysis, Rekers and Lovaas (1974) evaluated the Behavioral Treatment of Deviant Sex-role Behaviors in a Male Child. They investigated the use of reinforcement and punishment to target non-gender-conforming behaviors of a 5-year-old male child. This study was considered by some to be controversial and concerning, even near the time of publication (Nordyke et al. 1977; Winkler, 1977). The concerns focused on the ethicality of selecting non-gender-conforming behavior as a target response and the use of punishment for this type of response, particularly at the behest of parents when the young child was not seemingly distressed. The study has subsequently been used as empirical support for conversion therapy creating concerns about misinterpretation of the original article and harm to the LGBTQ+ community. This editorial reviews the concerns originally presented by Nordyke et al. (1977) and Winkler (1977) and issues an official Expression of Concern about the various harms that have been associated with this paper.     

ECONOMY OF “INVISIBLE DEBT” AND ETHICS OF “RADICAL HOSPITALITY”: Toward a Paradigm Change of Hospitality from “Gift” to “Forgiveness”

The purpose of this paper is to reconstruct a Christian theology of “hospitality” through a critical reading of Jacques Derrida and Friedrich Nietzsche as well as through an in‐depth biblical and theological reflection on the ethics of hospitality. Out of this reconstructive investigation, I propose a new Christian ethics of hospitality as a radical kind. As a new paradigm, this radical hospitality is distinguished from other types in that it is no longer conceived on the model of “gift”. The new Christian ethics of hospitality is rather reconstructed on the model of “forgiveness” by critically appropriating the concept of “invisible debt” that lies between the hosting citizens and the migrants in the senses of “you owe us your presence” and “I owe you my security and success.” While the hospitality of the gift defines the relationship between the hosting citizens and the migrants as givers and givees, the new paradigm of hospitality identifies this relationship as between creditors and debtors. In this regard, a new Christian hospitality called for unto citizens of the hosting society is a radical kind that challenges them to transcend the creditor‐debtor consciousness.     

Environmental Modesty

Despite this virtue's history as an instrument of women's oppression, modesty, at its most basic, means voluntary restraint of one's power, undertaken for the sake of others. It is a mechanism that modifies unequal power relationships and encourages greater compassion and fairness. I use a Christian perspective with influences from Jewish and Muslim sources to examine modesty. The modest person, I argue, must be in relationship with others, must be honestly aware of her impacts on others, must be sensitive to those impacts, compassionate toward others, and willing to hold back for others' sakes. Moreover, modesty is not only a virtue that pertains to sexuality and clothing, but it also can promote virtuous environmental behavior, particularly as it leads to awareness of, and sensitivity to, the effects of everyday behaviors on vulnerable others.     

William King’s Influence on Locke’s Second Edition Change of Mind about Human Action and Freedom

ABSTRACT

Locke’s influential discussion of agency in the chapter ‘Of Power’ in the Essay Concerning Human Understanding underwent important changes between the first and second edition. He reconsidered many of his central claims about the mind’s deliberation about actions. Locke’s position in the two editions is not only different but, as he himself points out, sometimes incompatible. This has suggested to some commentators that his change of mind was at least partly due to an external influence. Locke himself gestures towards this conclusion in the new ‘Epistle’ in the second edition Essay. One view is that William Molyneux was a notable influence, while another position is that Ralph Cudworth’s work on free will, either directly or indirectly through the influence of his daughter Damaris Masham, was an important influence. The position I develop in this paper is that the strongest candidate for an important external influence on Locke’s second edition revision is Molyneux’s close associate and friend, Irish philosopher and Archbishop of Dublin, William King. I argue that King’s criticism is a plausible influence on Locke’s reconceptualization of will and desire. Finally, and perhaps most significantly, King’s criticism appears to have been instrumental in Locke’s new emphasis on the agent’s capacity to determine what to value.     

Religion and the Human Rights Idea

Three recent books focus, in different ways, on the idea of human rights and its relation to religion and religious ethics. All three books discussed here address criticisms of the human rights idea and seek to establish the relationship of religion and human rights with regard to the field of policy. The present discussion begins with an overview that places these three books in the larger context of the development of the human rights idea and its historical relationship with religion. It then turns to Little's book, next to the collection of essays edited by Twiss, Simion, and Petersen, which is described internally as a Festschrift for Little, and then to Hogan's book, and in the final section it explores comparisons among the books.     

ON "HUXLEYS EVOLUTION AND ETHICS IN SOCIOBIOLOGICAL PERSPECTIVE" BY GEORGE C. WILLIAMS

Abstract. I concur with Williams that improving human ethics requires full consideration of the biogenetic facts; but I argue that the understanding of biogenetic facts, and of ethics also, can be improved by a fuller view of nature's mechanism for selecting what is fit, a view recently generated by physical scientists. For me ethics necessarily must fit the evolved genotype, but ethics does not emerge until the rise of cultural evolution, where nature selects a culturetype symbiotic with the genotype. I outline my integrated dynamics of the relation of culturetypes to genotypes and to the laws governing physical systems. The biologist's finding that a living organism is of transient significance compared with its lines of heritage and their consequences, I argue, is constructively important for ethical and theological understanding.     

MORAL INERTIA

Abstract. The phenomenon of moral inertia is often explained by reference to all-encompassing features of human nature, such as laziness and cowardice, but in fact it has many causes. A modern person may fail to "stand up" to social evil because he has difficulty seeing it-perhaps because it is deliberately hidden or because she and her neighbors cannot find ways to recognize and discuss it as a soluble problem. Fourteen factors contributing to moral inertia will be listed here under the headings of cognitive and linguistic factors. Further, a consideration of ideology's role (both liberal and Marxist) in inhibiting action against social evil will be presented.     

The design and use of the Bioethics Consultation Form

The emergence of the ethics consultation as a means to resolve moral crises in clinical medicine has revealed the need for a worksheet that would facilitate intake and analysis. The author developed the Bioethics Consultation Form as an attempt to remedy this need. The form is arranged in an outline format and is a useful asset to ethics committee discussions and record keeping. The first section covers basic intake data concerning the patient's medical and personal information, advance directives, and values, as well as the values of the physician and family. After the intake section is completed with the above data, the ethics consultant then turns to the analysis section. This second section allows for (1) the discussion of conflicting values, (2) the identification of priorities, and (3) the elucidation of ethical norms relevant to the case.The Bioethics Consultation Form was adopted by the Patient Care Advisory committee of the Franklin Square Hospital Center in Baltimore, Maryland in 1986. The methodology in the use of the form will be discussed. Further, the potential spectrum of consultative cases that can be analyzed using the form will be highlighted.     

Making peace in gestational conflicts

Mary Anne Warren's claim that there is room for only one person with full and equal rights inside a single human skin ([1], p. 63) calls attention to the vast range of moral conflict engendered by assigning full basic moral rights to fetuses. Thereby, it serves as a goad to thinking about conflicts between pregnant women and their fetuses in a way that emphasizes relationships rather than rights. I sketch out what a care orientation might suggest about resolving gestational conflicts. I also argue that the care orientation, with its commitment to the significance of the partial and the particular, cannot be absorbed within standard, impartialist moral theory.