Introduction. "Altering Nature: Concepts of "Nature" and "The Natural" i... more Introduction. "Altering Nature: Concepts of "Nature" and "The Natural" in Biotechnology Debates", by B. Andrew Lustig and Baruch Brody 1. "Spiritual and religious concepts of nature", by Aaron Mackler, Ebrahim Moosa, Allen Verhey, Anne Klein, and Kurt Peters 2. "Philosophical Approaches to Nature", by John H. Zammito, Philip J. Ivanhoe, Helen Longino, Phillip R. Sloan 3. "Scientific and Medical Concepts of Nature in the Modern Period in Europe and North America", by Laurence B. McCullough, John Caskey, Thomas R. Cole, and Andrew Wear 4. "Ethical Challenges of Patenting "Nature": Legal and Economic Accounts of Altered Nature as Property", by Mary Anderlik Majumder, Margaret Byrne, Elias Bongmba, Leslie Rothenberg, and Nancy Dubler 5. "Aesthetic and Representational Concepts of Nature", by Suzanne Anker, Susan Lindee, Edward Shanken, and Dorothy Nelkin.
Throughout his work, Barth is determined to consider human action in relation to divine action, a... more Throughout his work, Barth is determined to consider human action in relation to divine action, and not in itself. This determination poses three questions. First, can Barth make human action intelligible as the agent’s own action? Second, does he leave human action unstable, lacking anything that secures its continuity throughout its engagements with divine action? Third, is the agent who encounters divine action a fully and genuinely human agent with the full range of agential capacities? Barth adequately answers all three questions, but it is unclear that he can answer any of them in a fully satisfactory way without the notion of habits as persistent tendencies of action. Without such a notion, Barth cannot account for morally good action as a persistent tendency enabled by grace—that is, as virtue. This limitation limits the plausibility of this theological ethics.
Throughout his work, Barth is determined to consider human action in relation to divine action, a... more Throughout his work, Barth is determined to consider human action in relation to divine action, and not in itself. This determination poses three questions. First, can Barth make human action intelligible as the agent’s own action? Second, does he leave human action unstable, lacking anything that secures its continuity throughout its engagements with divine action? Third, is the agent who encounters divine action a fully and genuinely human agent with the full range of agential capacities? Barth adequately answers all three questions, but it is unclear that he can answer any of them in a fully satisfactory way without the notion of habits as persistent tendencies of action. Without such a notion, Barth cannot account for morally good action as a persistent tendency enabled by grace—that is, as virtue. This limitation limits the plausibility of this theological ethics.
There are several different levels on which technology poses theological and ethical problems. At... more There are several different levels on which technology poses theological and ethical problems. At the first level, technology consists of devices and techniques. At the second level, technology involves the transformations that it effects in various areas of our lives. At the third level, technology expresses an entire kind of action or a basic attitude human beings take to the world and to themselves. Theologians typically address technology at the third level, while moral philosophers and policy experts remain at the first level. This division of labor often leaves theology on the margins of debates over particular technologies, while crucial issues at the second level remain unaddressed. This essay examines the growth of biomedical enhancement technologies in order to argue for a theological engagement of technology at the second level.
... Mangina focuses on various topics to show how Barth's moral theology exhibits a deep, an... more ... Mangina focuses on various topics to show how Barth's moral theology exhibits a deep, and multifaceted concern with the human subject. Yet another possible exception is David Clough, Ethics in Crisis: Interpreting Barth} Ethics (Aldershot: Ashgate, 2005). ...
Most theoretical approaches in bioethics begin with a theory that articulates and defends basic p... more Most theoretical approaches in bioethics begin with a theory that articulates and defends basic principles or rules that are more or less systematically related and that seek to yield more or less precise conclusions with regard to specific acts, cases, or policies. Concerns about the agent and descriptions of the context of action stand on the margins of the theory. This is ironic, given the overwhelming importance and impact the training of health care professionals has upon them and upon the practice of health care as a whole, and given the fact that many advocates of the theories themselves concede that one's beliefs and how one describes a situation and weighs "facts" and values relevant to the case strongly determine one's conclusions. While morality may not lead ineluctably to religion, as Kant believed, bioethics does appear inevitably to involve particularity. I examine the work of James M. Gustafson and Stanley Hauerwas to analyze two views of the role of particularity in bioethics. I then show the relevance of their work for addressing some problems with the practicality and concreteness of current models in bioethics.
Introduction. "Altering Nature: Concepts of "Nature" and "The Natural" i... more Introduction. "Altering Nature: Concepts of "Nature" and "The Natural" in Biotechnology Debates", by B. Andrew Lustig and Baruch Brody 1. "Spiritual and religious concepts of nature", by Aaron Mackler, Ebrahim Moosa, Allen Verhey, Anne Klein, and Kurt Peters 2. "Philosophical Approaches to Nature", by John H. Zammito, Philip J. Ivanhoe, Helen Longino, Phillip R. Sloan 3. "Scientific and Medical Concepts of Nature in the Modern Period in Europe and North America", by Laurence B. McCullough, John Caskey, Thomas R. Cole, and Andrew Wear 4. "Ethical Challenges of Patenting "Nature": Legal and Economic Accounts of Altered Nature as Property", by Mary Anderlik Majumder, Margaret Byrne, Elias Bongmba, Leslie Rothenberg, and Nancy Dubler 5. "Aesthetic and Representational Concepts of Nature", by Suzanne Anker, Susan Lindee, Edward Shanken, and Dorothy Nelkin.
Throughout his work, Barth is determined to consider human action in relation to divine action, a... more Throughout his work, Barth is determined to consider human action in relation to divine action, and not in itself. This determination poses three questions. First, can Barth make human action intelligible as the agent’s own action? Second, does he leave human action unstable, lacking anything that secures its continuity throughout its engagements with divine action? Third, is the agent who encounters divine action a fully and genuinely human agent with the full range of agential capacities? Barth adequately answers all three questions, but it is unclear that he can answer any of them in a fully satisfactory way without the notion of habits as persistent tendencies of action. Without such a notion, Barth cannot account for morally good action as a persistent tendency enabled by grace—that is, as virtue. This limitation limits the plausibility of this theological ethics.
Throughout his work, Barth is determined to consider human action in relation to divine action, a... more Throughout his work, Barth is determined to consider human action in relation to divine action, and not in itself. This determination poses three questions. First, can Barth make human action intelligible as the agent’s own action? Second, does he leave human action unstable, lacking anything that secures its continuity throughout its engagements with divine action? Third, is the agent who encounters divine action a fully and genuinely human agent with the full range of agential capacities? Barth adequately answers all three questions, but it is unclear that he can answer any of them in a fully satisfactory way without the notion of habits as persistent tendencies of action. Without such a notion, Barth cannot account for morally good action as a persistent tendency enabled by grace—that is, as virtue. This limitation limits the plausibility of this theological ethics.
There are several different levels on which technology poses theological and ethical problems. At... more There are several different levels on which technology poses theological and ethical problems. At the first level, technology consists of devices and techniques. At the second level, technology involves the transformations that it effects in various areas of our lives. At the third level, technology expresses an entire kind of action or a basic attitude human beings take to the world and to themselves. Theologians typically address technology at the third level, while moral philosophers and policy experts remain at the first level. This division of labor often leaves theology on the margins of debates over particular technologies, while crucial issues at the second level remain unaddressed. This essay examines the growth of biomedical enhancement technologies in order to argue for a theological engagement of technology at the second level.
... Mangina focuses on various topics to show how Barth's moral theology exhibits a deep, an... more ... Mangina focuses on various topics to show how Barth's moral theology exhibits a deep, and multifaceted concern with the human subject. Yet another possible exception is David Clough, Ethics in Crisis: Interpreting Barth} Ethics (Aldershot: Ashgate, 2005). ...
Most theoretical approaches in bioethics begin with a theory that articulates and defends basic p... more Most theoretical approaches in bioethics begin with a theory that articulates and defends basic principles or rules that are more or less systematically related and that seek to yield more or less precise conclusions with regard to specific acts, cases, or policies. Concerns about the agent and descriptions of the context of action stand on the margins of the theory. This is ironic, given the overwhelming importance and impact the training of health care professionals has upon them and upon the practice of health care as a whole, and given the fact that many advocates of the theories themselves concede that one's beliefs and how one describes a situation and weighs "facts" and values relevant to the case strongly determine one's conclusions. While morality may not lead ineluctably to religion, as Kant believed, bioethics does appear inevitably to involve particularity. I examine the work of James M. Gustafson and Stanley Hauerwas to analyze two views of the role of particularity in bioethics. I then show the relevance of their work for addressing some problems with the practicality and concreteness of current models in bioethics.
Introduction B. Andrew Lustig, Baruch A. Brody, Gerald P. McKenny 1: 'Compatible Contradictio... more Introduction B. Andrew Lustig, Baruch A. Brody, Gerald P. McKenny 1: 'Compatible Contradictions: Religion and the Naturalization of Assisted Reproduction,' by Cristina Traina, Eugenia Georges, Marcia Inhorn, Susan Kahn, and Maura Ryan 2: 'Religion, Conceptions of Nature, and Assisted Reproductive Technology Policy,' by John H. Evans 3: 'Religious Traditions and Genetic Enhancement,' by Estuardo Aguilar, Cromwell Crawford, Karen Lebacqz, and Ted Peters 4: 'How Bioethics Can Inform Policy Decisions About Genetic Enhancement,' by Robert Cook-Deegan, Kathleen N. Lohr, and Julie Gage Palmer 5: 'The Machine in the Body: Ethical and Religious Issues in the Bodily Incorporation of Mechanical Devices,' by Courtney S. Campbell, James F. Keenan, David Loy, Kathleen Matthews, Terry Winograd, and Laurie Zoloth 6: 'Altering Nature: Medical Devices Policy and the Humanities: Examining Implantable Cardiac Devices,' by Jeremy Sugarman, Courtney Campbel...
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