Mark Y. A. Davies is the Wimberly Professor of Social and Ecological Ethics at Oklahoma City University, Director of the World House Institute for Social and Ecological Responsibility, and Executive Director of the Leadership, Education, and Development (LEAD) Hub - USA. From 2009 to 2015, Dr. Davies was Dean of the Petree College of Arts and Sciences and Wimberly Professor of Social Ethics at Oklahoma City University. From 2002 to 2009, Dr. Davies was dean of the Wimberly School of Religion and Founding Director of the Vivian Wimberly Center for Ethics and Servant Leadership. Prior to becoming dean of the Wimberly School of Religion, Dr. Davies was associate dean of the Petree College of Arts and Sciences at Oklahoma City University and chair of the department of philosophy. Dr. Davies has published in the areas of Boston personalism, process philosophy and ethics, and ecological ethics. He and his wife Kristin live in Edmond, OK in the United States, and they have two daughters. Specialties: Social Ethics, Ecological Ethics, Academic Administration
Proceedings of the AAAI Conference on Artificial Intelligence, 22, 2007
This paper analyzes the ethical and axiological implications of the interaction between human p... more This paper analyzes the ethical and axiological implications of the interaction between human persons and robots. Special attention is paid to issues of the depersonalization of society and the devaluing of our natural environment and to the issue of taking robots personally, i.e., relating to them and treating them as if they are persons. The philosophical frameworks of personalism and process philosophy are used as a lens through which to make this analysis.
Following the announcement of by President Obama of the most ambitious climate change measures ev... more Following the announcement of by President Obama of the most ambitious climate change measures ever taken in the United States, Mark Davies looks at how the state of Oklahoma contributes to the problem.
Book Review - Love in a Time of Climate Change Honoring Creation, Establishing Justice by Sharon ... more Book Review - Love in a Time of Climate Change Honoring Creation, Establishing Justice by Sharon Delgado.
The aim of this dissertation is to determine whether Boston Personalism provides a theoretical fr... more The aim of this dissertation is to determine whether Boston Personalism provides a theoretical framework, realistic guides for action, and the necessary inspiration required for an adequate ecological ethic.
In relation to the issue of theoretical framework, an analysis is made of the concepts of nature, persons, and value as found in the thought of representatives of three different generations of Boston Personalism: Borden Parker Bowne, Edgar Sheffield Brightman, and Peter Anthony Bertocci. A distinction becomes apparent between the ecological sentiments and philosophical systems of these three thinkers. They all possess sentiments that recognize the intrinsic value of life and a moral requirement for human persons to respect this value. However, the philosophical systems of Bowne and Brightman view persons as separate from nature, mind as separate from body, and value to be only of, for, and in persons. In the thought of Bertocci, greater congruence is seen between system and sentiment, and he provides a more consistent theoretical framework from which to ground an adequate ecological ethic in which persons are a part of nature, mind and body are interrelated aspects of the whole person, and values are of, for, and in all beings, capable of experience.
Regarding the issue of realistic guides for action, an analysis is made of the moral law tradition in Boston Personalism. The moral laws provide implicit direction for ecologically responsible behavior. However, the addition of a new ecological law is suggested that focuses explicitly on our moral responsibility to the value of non-human experience. Principles are also discussed that provide more specific guidelines for ecologically responsible behavior by individuals communities, nations, and the international community.
Finally, regarding the issue of necessary inspiration, it is argued that once the intrinsic value of all life is affirmed in both sentiment and system, Boston Personalism provides inspiration for taking nature personally. It provides a framework for seeing all of life as personal, i.e., seeing all life forms as being worthy of respect. This represents a return to sentiment, but it is a sentiment that is now supported by the philosophical system of Boston Personalism.
In 1922 Charles Hartshorne, then an aspiring young philosopher, wrote to Edgar Sheffield Brightma... more In 1922 Charles Hartshorne, then an aspiring young philosopher, wrote to Edgar Sheffield Brightman, a preeminent philosopher of religion and one of the earliest members of the Boston School of Personalism. For twenty-three subsequent years, the two carried out an unusually rich and intensive correspondence, and, remarkably, almost every letter was preserved. They are presented here along with additional material that follows the philosophers' lives and interactions after 1945, when Brightman's ill health prevented him from continuing the correspondence.
Proceedings of the AAAI Conference on Artificial Intelligence, 22, 2007
This paper analyzes the ethical and axiological implications of the interaction between human p... more This paper analyzes the ethical and axiological implications of the interaction between human persons and robots. Special attention is paid to issues of the depersonalization of society and the devaluing of our natural environment and to the issue of taking robots personally, i.e., relating to them and treating them as if they are persons. The philosophical frameworks of personalism and process philosophy are used as a lens through which to make this analysis.
Following the announcement of by President Obama of the most ambitious climate change measures ev... more Following the announcement of by President Obama of the most ambitious climate change measures ever taken in the United States, Mark Davies looks at how the state of Oklahoma contributes to the problem.
Book Review - Love in a Time of Climate Change Honoring Creation, Establishing Justice by Sharon ... more Book Review - Love in a Time of Climate Change Honoring Creation, Establishing Justice by Sharon Delgado.
The aim of this dissertation is to determine whether Boston Personalism provides a theoretical fr... more The aim of this dissertation is to determine whether Boston Personalism provides a theoretical framework, realistic guides for action, and the necessary inspiration required for an adequate ecological ethic.
In relation to the issue of theoretical framework, an analysis is made of the concepts of nature, persons, and value as found in the thought of representatives of three different generations of Boston Personalism: Borden Parker Bowne, Edgar Sheffield Brightman, and Peter Anthony Bertocci. A distinction becomes apparent between the ecological sentiments and philosophical systems of these three thinkers. They all possess sentiments that recognize the intrinsic value of life and a moral requirement for human persons to respect this value. However, the philosophical systems of Bowne and Brightman view persons as separate from nature, mind as separate from body, and value to be only of, for, and in persons. In the thought of Bertocci, greater congruence is seen between system and sentiment, and he provides a more consistent theoretical framework from which to ground an adequate ecological ethic in which persons are a part of nature, mind and body are interrelated aspects of the whole person, and values are of, for, and in all beings, capable of experience.
Regarding the issue of realistic guides for action, an analysis is made of the moral law tradition in Boston Personalism. The moral laws provide implicit direction for ecologically responsible behavior. However, the addition of a new ecological law is suggested that focuses explicitly on our moral responsibility to the value of non-human experience. Principles are also discussed that provide more specific guidelines for ecologically responsible behavior by individuals communities, nations, and the international community.
Finally, regarding the issue of necessary inspiration, it is argued that once the intrinsic value of all life is affirmed in both sentiment and system, Boston Personalism provides inspiration for taking nature personally. It provides a framework for seeing all of life as personal, i.e., seeing all life forms as being worthy of respect. This represents a return to sentiment, but it is a sentiment that is now supported by the philosophical system of Boston Personalism.
In 1922 Charles Hartshorne, then an aspiring young philosopher, wrote to Edgar Sheffield Brightma... more In 1922 Charles Hartshorne, then an aspiring young philosopher, wrote to Edgar Sheffield Brightman, a preeminent philosopher of religion and one of the earliest members of the Boston School of Personalism. For twenty-three subsequent years, the two carried out an unusually rich and intensive correspondence, and, remarkably, almost every letter was preserved. They are presented here along with additional material that follows the philosophers' lives and interactions after 1945, when Brightman's ill health prevented him from continuing the correspondence.
Alienation and Connection challenges social, cultural, and economic constructs that perpetuate al... more Alienation and Connection challenges social, cultural, and economic constructs that perpetuate alienation through suffering and powerlessness. The authors, representing Wesleyan backgrounds in this volume, all hold concern for a suffering world, believing that socioeconomic systems, prescribed roles, stereotypes, or power differentials cannot dictate normative destinies for persons or for living systems. Each writer calls for movement from suffering to surviving to thriving in the midst of discussions about how alienation, in a variety of contexts, can be transformed into connection and reconnection through intentional shifts in circumstance and human agency. A hermeneutic of healing and justice focused on human relationship with the environment, economic and social systems that disconnect and reconnect, socio-cultural and economic constructs that divide or heal, encountered difference that brings opportunity, and various manifestations of personal pain that can turn to hope, provides a significant, realistic alternative to suffering and alienation. Meaningful connection to each other and to the earth through the alleviation of suffering provides hope for the integrity and future of humankind and the healing of the planet. This book is an offering to those who are called to work for change and a challenge to those who do not believe that change should or could happen. Alienation is not the final word. Connection and hope can prevail.
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In relation to the issue of theoretical framework, an analysis is made of the concepts of nature, persons, and value as found in the thought of representatives of three different generations of Boston Personalism: Borden Parker Bowne, Edgar Sheffield Brightman, and Peter Anthony Bertocci. A distinction becomes apparent between the ecological sentiments and philosophical systems of these three thinkers. They all possess sentiments that recognize the intrinsic value of life and a moral requirement for human persons to respect this value. However, the philosophical systems of Bowne and Brightman view persons as separate from nature, mind as separate from body, and value to be only of, for, and in persons. In the thought of Bertocci, greater congruence is seen between system and sentiment, and he provides a more consistent theoretical framework from which to ground an adequate ecological ethic in which persons are a part of nature, mind and body are interrelated aspects of the whole person, and values are of, for, and in all beings, capable of experience.
Regarding the issue of realistic guides for action, an analysis is made of the moral law tradition in Boston Personalism. The moral laws provide implicit direction for ecologically responsible behavior. However, the addition of a new ecological law is suggested that focuses explicitly on our moral responsibility to the value of non-human experience. Principles are also discussed that provide more specific guidelines for ecologically responsible behavior by individuals communities, nations, and the international community.
Finally, regarding the issue of necessary inspiration, it is argued that once the intrinsic value of all life is affirmed in both sentiment and system, Boston Personalism provides inspiration for taking nature personally. It provides a framework for seeing all of life as personal, i.e., seeing all life forms as being worthy of respect. This represents a return to sentiment, but it is a sentiment that is now supported by the philosophical system of Boston Personalism.
In relation to the issue of theoretical framework, an analysis is made of the concepts of nature, persons, and value as found in the thought of representatives of three different generations of Boston Personalism: Borden Parker Bowne, Edgar Sheffield Brightman, and Peter Anthony Bertocci. A distinction becomes apparent between the ecological sentiments and philosophical systems of these three thinkers. They all possess sentiments that recognize the intrinsic value of life and a moral requirement for human persons to respect this value. However, the philosophical systems of Bowne and Brightman view persons as separate from nature, mind as separate from body, and value to be only of, for, and in persons. In the thought of Bertocci, greater congruence is seen between system and sentiment, and he provides a more consistent theoretical framework from which to ground an adequate ecological ethic in which persons are a part of nature, mind and body are interrelated aspects of the whole person, and values are of, for, and in all beings, capable of experience.
Regarding the issue of realistic guides for action, an analysis is made of the moral law tradition in Boston Personalism. The moral laws provide implicit direction for ecologically responsible behavior. However, the addition of a new ecological law is suggested that focuses explicitly on our moral responsibility to the value of non-human experience. Principles are also discussed that provide more specific guidelines for ecologically responsible behavior by individuals communities, nations, and the international community.
Finally, regarding the issue of necessary inspiration, it is argued that once the intrinsic value of all life is affirmed in both sentiment and system, Boston Personalism provides inspiration for taking nature personally. It provides a framework for seeing all of life as personal, i.e., seeing all life forms as being worthy of respect. This represents a return to sentiment, but it is a sentiment that is now supported by the philosophical system of Boston Personalism.