The American Journal of Bioethics, Volume 11, Issue 12, Page 1, December 2011.

The American Journal of Bioethics, Volume 11, Issue 8, Page 2-5, August 2011.

One of the challenges of modern healthcare ethics practice is the navigation of boundaries. Practicing healthcare ethicists in the performance of their role must navigate meanings, choices, decisions and actions embedded in complex cultural and social relationships amongst diverse individuals. In light of the evolving state of modern healthcare ethics practice and the recent move toward professionalization via certification, understanding boundary navigation in healthcare ethics practice is critical. Because healthcare ethics is endowed with many boundaries which often delineate concerns about (...) professional expertise and authority, epistemological reflection on the relationship between theory and practice points toward the social context as relevant to the conceptualization of boundaries. The skills of social scientists may prove helpful to provide data and insights into the conceptualization and navigation of clinical ethics qua profession. Empirical ethics research, which combines empirical description (usually social scientific) with normative-ethical analysis and reflection, is a way forward as we engage and reflect upon issues which have implications for practice standards and professionalization of the role. This requires cooperative engagement of the descriptive and normative disciplines to explore our understandings of boundaries in healthcare ethics practice. This will contribute to the ongoing reflection not only as we envision the professional role but to ensure that it is enacted in practice. (shrink)

To date, bioethics and health policy scholarship has given little consideration to questions of aging and intergenerational justice in the developing world. Demographic changes are precipitating rapid population aging in developing nations, however, and ethical issues regarding older people’s claim to scarce healthcare resources must be addressed. This paper posits that the traditional arguments about generational justice and age‐based rationing of healthcare resources, which were developed primarily in more industrialized nations, fail to adequately address the unique challenges facing older persons (...) in developing nations. Existing philosophical approaches to age‐based resource allocation underemphasize the importance of older persons for developing countries and fail to adequately consider the rights and interests of older persons in these settings. Ultimately, the paper concludes that the most appropriate framework for thinking about generational justice in developing nations is a rights‐based approach that allows for the interests of all age groups, including the oldest, to be considered in the determination of health resource allocation. (shrink)

: National bioethics commissions have been critiqued for a variety of structural, procedural, and political aspects of their work. A more recent critique published by Dzur and Levin uses political philosophy to constructively critique the work of national bioethics commissions as public deliberative forums. However, this public forum critique of bioethics commissions ignores empirical research in political science and normative claims that suggest that advisory commissions can and should have diverse of functions beyond that of being public forums. The present (...) paper argues that the public forum critique too narrowly considers the roles that bioethics commissions can play in public bioethics and ignores the moral obligation of commissions to fulfill their mandates. Evaluations of commissions must consider that these institutions can serve in capacities other than those of a public deliberative forum and use additional measures to evaluate the multiple roles and successes of bioethics commissions in public policy. (shrink)

Bioethics commissions have been critiqued on the basis that they are not sufficiently public or are too reliant upon expertise to have legitimacy or authority in regard to public policy debates. Adequately assessing the legitimacy and authority of commissions requires thinking clearly about the "publics" these commissions serve, the primary tasks of public bioethics, and how those tasks might be performed with a certain kind of ethical expertise and limited authority that makes them legitimate players in public policy debates concerning (...) bioethics. (shrink)

: Bioethics commissions have been critiqued on the basis that they are not sufficiently public or are too reliant upon expertise to have legitimacy or authority in regard to public policy debates. Adequately assessing the legitimacy and authority of commissions requires thinking clearly about the "publics" these commissions serve, the primary tasks of public bioethics, and how those tasks might be performed with a certain kind of ethical expertise and limited authority that makes them legitimate players in public policy debates (...) concerning bioethics. (shrink)

To date, bioethics and health policy scholarship has given little consideration to questions of aging and intergenerational justice in the developing world. Demographic changes are precipitating rapid population aging in developing nations, however, and ethical issues regarding older people’s claim to scarce healthcare resources must be addressed. This paper posits that the traditional arguments about generational justice and age-based rationing of healthcare resources, which were developed primarily in more industrialized nations, fail to adequately address the unique challenges facing older persons (...) in developing nations. Existing philosophical approaches to age-based resource allocation underemphasize the importance of older persons for developing countries and fail to adequately consider the rights and interests of older persons in these settings. Ultimately, the paper concludes that the most appropriate framework for thinking about generational justice in developing nations is a rights-based approach that allows for the interests of all age groups, including the oldest, to be considered in the determination of health resource allocation. (shrink)

This paper considers the morally relevant ways in which population-based research is a distinct type of human subjects research that have unique moral considerations relevant for public health practitioners and researchers. By defining population-based research, the authors distinguish it from public health practice and then consider, in more detail, the ways in which population-based research differs from clinical human subjects research. Based upon the distinctions between these types of research and practice, they identify five important issues that arise in the (...) design and conduct of certain kinds of population-based research. The authors hope that public health practitioners find these distinctions useful in determining when their work may actually be population-based research and that public health researchers use them to identify the areas where ethical issues in their research may arise. (shrink)

Multiple scholars and institutions have asked what distinguishes public health research from public health practice. Most often, they ask in order to have a clear definition of what one does in various public health settings to assess oversight and/or regulation of human subjects research. More importantly, however, whether something is considered public health research or public health practice has real ethical implications in terms of the general moral considerations at stake and the obligations of public health researchers/practitioners to the populations (...) they serve or study.Numerous examples in recent history of research ethics, including the Kennedy Krieger Lead Abatement Study and EPA’s Children’s Environmental Exposure Research Study, suggest that an exploration of the ethics of public health, or more generally population-based research, may be warranted. Although we acknowledge that there are important ethical issues to consider in the implementation of public health practice, we leave that discussion for other authors. (shrink)

As its title indicates, this book is concerned with two different fields of philosophy, ethics and epistemology. The bulk of the argument is devoted to epistemological questions, as these arise within the context of morality. Hence, the conclusions I reach could probably best be described as prolegomena to the elaboration of a theory of ethics. I have plans, which I hope will be realized in the next few years, of elaborating such a theory. I started work on Moral Knowledge in (...) the summer of 1958 with the help of a University Faculty Fellowship, for which I am most grateful. of the research for the book, as well as a good bit of its writing, Much was done in two libraries, The University Library, Berkeley, and the Bodleian Library, Oxford. Members of the staffs of both libraries, by their courtesy and helpfulness, lightened immeasurably the task of my research. lowe a special debt of gratitude to four people-to Mr. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:I am delighted to have the opportunity to speak on a topic that is of interest to all of us, inasmuch as it pertains to our summer endeavor, Franciscan education. I will do so, however, from the perspective of Roger Bacon – the Doctor Mirabilis – a friar who held his Order's education system in contempt. His scathing attacks included equally strong words for the Augustinians, Carmelites and (...) Dominicans, whom he lumped together with the Franciscans and dismissed as the ordines puerorum. Although he was a Franciscan, let me assure you that Bacon did not intend the "order of young boys" to be an endearing description of his confreres – but more about this later.Bacon's sharpest attacks are found in his Compendium studii philosophiae, written around 1271-1272. For those of you who are not familiar with this English friar, let me sketch out his biography. In all seriousness, what we know of his provenance, education, and career is indeed sketchy. Depending on how we read selected autobiographical remarks, he was born around 1214 or 1220 and died around 1292. After studying in Oxford, he became one of the first masters to comment on Aristotle in the Faculty of Arts in Paris during the 1240s and subsequently returned to England. Whether it was there, or perhaps later in France that he entered the Minorite Order is uncertain, nevertheless we find him in the Franciscan habit in 1256 and living in Paris. It will be from the vantage point of Paris that Brother Bacon will argue for radical curricular reform and critique the prevailing mendicant educational system. Later, perhaps back in England after 1268, he continues his criticism until his death in 1292.As I begin, allow me a few moments to explain why I think Bacon's critique should not be ignored by Franciscans nor relegated to an obscure footnote by educators. To offer a critique of a position, belief, or view is something that is to be expected from those in colleges and universities who have been educated in what we call "critical thinking." However, as Michael Roth noted in The Chronicle of Higher Education, to critique is the beginning, not the end or goal of the process. His article, entitled "Beyond Critical Thinking," warns educators that many of our best students are considered intelligent because of their sharply-honed, acquired ability to take apart, unmask, or deconstruct the beliefs of others. Experts at exorcizing and banishing meaning from firmly held texts, they are likewise unable to find or construct meaning in their own lives from these sources which have inspired, formed, and challenged countless individuals through the centuries.Let me offer you an example from my own experience at Flagler College. I have taught everything from Introduction to the Old Testament to upper-level Contemporary Theological Thought. Over the years I have seen that taking a critical approach to the material is crucial, yet there is a corresponding need to assist students along the path toward wisdom through the integration of our academic critique within a coherent worldview. For any number of reasons it is an exhilarating, empowering, and I would say, even a liberating experience for some to learn that the Scriptures are problematic, and thereby open to various interpretations. This opens the door for some to challenge the authority their parents and pastors have wielded over them, while emboldening other students to challenge and even embarrass peers. For example, one of my students discovered that the King James Bible contained John 5:4 which many modern translations eliminated since scholars hold that it was something similar to a gloss. He subsequently challenged others by questioning how they could believe that God had an eternal claim on anyone when scholars were not even sure what parts of the Bible were legitimate, or even true. His proof text in these discussions.. (shrink)

Using path-breaking discoveries of cognitive science, Mark Johnson argues that humans are fundamentally imaginative moral animals, challenging the view that morality is simply a system of universal laws dictated by reason. According to the Western moral tradition, we make ethical decisions by applying universal laws to concrete situations. But Johnson shows how research in cognitive science undermines this view and reveals that imagination has an essential role in ethical deliberation. Expanding his innovative studies of human reason in Metaphors (...) We Live By and The Body in the Mind, Johnson provides the tools for more practical, realistic, and constructive moral reflection. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Negotiating Maternal IdentityAdrienne Rich’s Legacy for Inquiry into the Political-Philosophical Dimensions of Pregnancy and ChildbirthCandace JohnsonGiving birth has been described as the crossing of an imaginary threshold, which separates an independent maternal self from some sort of dual or subordinate existence. The metaphor of a border has also been employed to demonstrate this transformation, which may be liberating, oppressive, or some complex combination thereof (Weir 2006; Martinez 2004). What (...) happens, in psychic and sociopolitical terms, in the journey across this border? Can a woman, as an independent, autonomous being, preserve her identity, her selfhood as a mother? Is the transition to motherhood an expression of culture or nature? The answers to these questions are infinitely complex, yet are at the core of philosophical, political, and personal explorations of the maternal. Central to these explorations are academic critiques and personal responses to the biomedical mediation of the transition to motherhood. For some women, medical intervention in pregnancy and childbirth is inherently oppressive, whereas for other women such intervention is a marker of privilege. In a groundbreaking volume published in 1998, Margaret Lock and Patricia Kaufert argue that women respond to different biomedical interventions in pragmatic ways, which reflect their lived experiences. They claim that “it is more appropriate to understand women’s responses in medical settings as reflecting their daily experiences as part of a domestic group, a community, or a society” (19). [End Page 65]I would like to advance this analysis by suggesting that women respond to biomedical intervention in pregnancy and childbirth in ways that reflect not simply their practical needs and realities, but important details about inequality and identity. Women’s relative degrees of power and agency in society are expressed through their preferences for care during pregnancy and childbirth. In addition, and in connection with the (structural) dynamics of inequality, these preferences reflect the complexities of shifting, negotiated, maternal identities. In order to consider the ways in which women negotiate maternal identity through their preferences concerning care during pregnancy and childbirth, I will examine the contributions of Adrienne Rich, which effectively serve as the foundation for this and countless other areas of women’s and gender studies. In Of Woman Born, Rich dedicates two full chapters to childbirth, and explains in these chapters that the institution of childbirth has come to dominate and eclipse women’s experiences. Moreover, the patriarchal circumscription of childbirth is reinforced by the isolation of childbirth (and motherhood) from other life events. Rich demonstrates these problems through the metaphor of “giving birth to oneself ” (29), which has (at least) two distinct meanings: self actualization and self replacement.My investigation into these meanings will include an examination of Rich’s philosophical treatment of pregnancy and childbirth and an assessment of the sociopolitical implications of both conceptions of “giving birth to oneself.” I will then subject these conceptions to empirical testing, as Rich insists. Such empirical testing is crucial because the social and political dimensions of the institutions of childbirth and motherhood are complex and differ from one context to the next. Rich explains that[t]o hold power over others means that the powerful is permitted a kind of short-cut through the complexity of human personality. He does not have to enter intuitively into the souls of the powerless, or to hear what they are saying in their many languages, including the language of silence. Colonialism exists by virtue of this short-cut—how else could so few live among so many and understand so little?(65)This essay will avoid a similar shortcut often taken by theorists, which builds philosophical arguments without empirical support. The empirical cases to be considered in the context of philosophical debate include Canada, Honduras, and Cuba, and details of each case will be drawn from extensive interview data from a larger empirical study.1 In the Canadian context, resistance to the constraining effects of motherhood as institution is reduced to resistance to medical regulation of pregnancy and childbirth. The benefit indicated by this resistance is that women have found ways to expand their range of options and reinterpret the birthing event, thereby integrating it into other realms [End Page 66... (shrink)

The genetic modification of pigs as a source of transplantable organs is one of several possible solutions to the chronic organ shortage. This paper describes existing ethical tensions in xenotransplantation (XTx) that argue against pursuing it. Recommendations for lifelong infectious disease surveillance and notification of close contacts of recipients are in tension with the rights of human research subjects. Parental/guardian consent for pediatric xenograft recipients is in tension with a child’s right to an open future. Individual consent to transplant is (...) in tension with public health threats that include zoonotic diseases. XTx amplifies concerns about justice in organ transplantation and could exacerbate existing inequities. The prevention of infectious disease in source animals is in tension with the best practices of animal care and animal welfare, requiring isolation, ethologically inappropriate housing, and invasive reproductive procedures that would severely impact the well-being of intelligent social creatures like pigs. (shrink)

You might think a simple “No” would suffice as an answer. But there are features of Kant’s ethics that appear to be strikingly similar to virtue oriented views, so striking that some Kantians themselves have argued that Kant’s ethics in fact shares these features with virtue ethics. In what follows, I will argue against this view, though along the way I will acknowledge the features of Kant’s view that make it appear more like a kind of virtue ethics than it (...) really is. My plan is to first set out the distinctive features of what is nowadays called “virtue ethics”, those features that make it a genuine alternative to other normative theories. I then consider the features Kant’s view might share in common with virtue ethics and the case for saying that it is, therefore, fundamentally the same sort of theory. I follow these two sections with an argument against this position. I want to warn you at the outset, however, that my argument itself will be quite unsurprising, since it is an argument that has been central to the way in which most philosophers have understood Kant’s ethics. Any novelty I can claim here is in my account of what makes virtue ethics a genuine alternative to other normative theories, and my defense of this argument against those, in particular Barbara Herman, who have apparently found the argument unpersuasive. (shrink)

Antimicrobial resistance (AMR) is an urgent, global threat to public health. The development and implementation of effective measures to address AMR is vitally important but presents important ethical questions. This is a policy area requiring further sustained attention to ensure that policies proposed in National Action Plans on AMR are ethically acceptable and preferable to alternatives that might be fairer or more effective, for instance. By ethically analysing case studies of coercive actions to address AMR across countries, we can better (...) inform policy in a context-specific manner. In this article, I consider an example of coercive antimicrobial stewardship policy in Canada, namely restrictions on livestock farmers' access to certain antibiotics for animal use without a vet's prescription. I introduce and analyse two ethical arguments that might plausibly justify coercive action in this case: the harm principle and a duty of collective easy rescue. In addition, I consider the factors that might generally limit the application of those ethical concepts, such as challenges in establishing causation or evidencing the scale of the harm to be averted. I also consider specifics of the Canadian context in contrast to the UK and Botswana as example settings, to demonstrate how context-specific factors might mean a coercive policy that is ethically justified in one country is not so in another. (shrink)

A new translation and edition of Aristotle's Protrepticus (with critical comments on the fragments) -/- Welcome -/- The Protrepticus was an early work of Aristotle, written while he was still a member of Plato's Academy, but it soon became one of the most famous works in the whole history of philosophy. Unfortunately it was not directly copied in the middle ages and so did not survive in its own manuscript tradition. But substantial fragments of it have been preserved in several (...) works by Iamblichus of Chalcis, a third century A.D. neo-Pythagorean philosopher and educator. On the basis of a close study of Iamblichus' extensive use and excerption of Aristotle's Protrepticus, it is possible to reconstruct the backbone of the lost work, and then to flesh it out with the other surviving reports about the work from antiquity (for example in Alexander of Aphrodisias and other ancient commentators on Aristotle). It is also possible to identify several papyrus fragments of the work, and many references and literary allusions in later authors, especially Cicero, whose own lost dialogue Hortensius was a defense of philosophy modeleld on Aristotle's. (shrink)

The increasingly widespread and energetic engagement with the idea of just war over the last fifty years of thinking on morality and armed conflict—especially in English-speaking countries—presents a striking contrast to the previous several centuries, going back to the early 1600s, in which thinkers addressing moral issues related to war did so without reference to the just war idea.

Researchers have raised concerns about teachers’ ability to embed nature of science in their science instruction, a complicated situation that is certainly impacted by the availability of adequate resources to assist K-12 science teachers. In light of the implementation of the ideas from the Framework for K-12 Science Education and the Next Generation Science Standards in the USA, this study sought to identify and evaluate resources aimed at guiding NOS instruction. A search of the National Science Teachers Association database for (...) Next Generation Science Standards -aligned instructional resources resulted in an analytical sample of eight lessons. All materials accompanying these lessons were analyzed for their representations of 10 NOS aspects. The evaluation of these materials revealed a prevalence of implicit, naïve representations in the sample lessons. Examination of the connections to NOS in these lessons leads to a set of recommendations to improve the quantity and quality of NOS representations in future NGSS-aligned instructional resources. The analytical approach used and the issues raised about the presentation and treatment of NOS in precollege lessons are of interest to the broader science education community. (shrink)

Authenticates approximately 500 lines of Aristotle's lost work the Protrepticus (Exhortation to Philosophy) contained in the circa third century AD work by Iamblichus of Chalcis entitled Protrepticus epi philosophian. Includes a complete English translation of the authenticated material.

We generalize two of our previous results on abelian definable groups in p-adically closed fields [12, 13] to the non-abelian case. First, we show that if G is a definable group that is not definably compact, then G has a one-dimensional definable subgroup which is not definably compact. This is a p-adic analogue of the Peterzil–Steinhorn theorem for o-minimal theories [16]. Second, we show that if G is a group definable over the standard model $\mathbb {Q}_p$, then $G^0 = G^{00}$. (...) As an application, definably amenable groups over $\mathbb {Q}_p$ are open subgroups of algebraic groups, up to finite factors. We also prove that $G^0 = G^{00}$ when G is a definable subgroup of a linear algebraic group, over any model. (shrink)

Marina Sbisà’s remarks on illocutionary pluralism suggest but do not constitute a full-blown theory. In this chapter I discuss two different attempts to build on those remarks. The first, illocutionary relativism, is my own attempt to develop the ideas presented in Sbisà’s remarks. The second, from Marcin Lewiński, differs in important ways. I then briefly compare these two varieties of illocutionary pluralism.

Ethical perspectives -- Components of personal ethical development -- Ethical decision making and action -- Ethical interpersonal communication -- Exercising ethical influence -- Ethical conflict management and negotiation -- Improving group ethical performance -- Leadership ethics -- Followership ethics -- Building an ethical organizational culture -- Managing ethical hotspots in organizations -- Promoting organizational citizenship in a global society.

Is it ethical to treat a death row inmate only to stabilize him or her for eventual execution? What happens when a military provider receives highly sensitive intelligence from a client?

This book uses the framework of care ethics to articulate a novel theory of our epistemic obligations to one another. It presents an original way to understand our epistemic vulnerabilities, our obligations in education, and our care-duties toward others with whom we stand in epistemically vulnerable relationships. As embodied and socially interdependent knowers, we have obligations to one another that are generated by our ability to care-that is to meet each other's epistemic vulnerabilities. The author begins the book by arguing (...) that the same motivations that moved social epistemologists away from individualistic epistemology should motivate a move to a care-based theory. The following chapters outline our epistemic care-duties to vulnerable agents, and offer criteria of epistemic goodness for communities of inquiry. Finally, the author discusses the tension between epistemic care and epistemic paternalism. Epistemic Care will be of interest to scholars and advanced students working in social epistemology, ethics, feminist philosophy, and philosophy of education. (shrink)

El presente artículo propone indagar el problema de nuestra ubicación espacial en términos existenciales. Para ello atenderemos a las consideraciones del espacio planteadas en la analítica del Dasein de Martin Heidegger, destacando un carácter de concernimiento según el cual el existir se despliega en cuanto relación ocupada con el mundo. Atendiendo a las descripciones de Oskar Becker, se planteará la pregunta si acaso una inclusión del fenómeno del cuerpo puede contribuir a una comprensión de nuestro particular «hallarnos en un lugar». (...) Una respuesta será esbozada realizando una caracterización de las cualidades sensibles en términos de un exhortativo «hablar de ellas mismas» y planteando nuestro ser cuerpo como posibilidad de escuchar la exhortación de las cosas singulares. Así, estableciendo una íntima unidad entre ubicación espacial, exhortación de las cualidades sensibles y el cuerpo como posibilidad de dejarse vivir en ellas, intentaremos ir más allá de los índices heideggerianos para proponer una comprensión concreta de nuestra posibilidad existencial de ocupar espacios. (shrink)

"Sure to be controversial and of interest to a wide audience in feminist history" (Judith Grant, University of Southern California), this book draws on a wide range of political and intellectual traditions to demonstrate that, only by ...

'Since the middle of the twentieth century,' writes Elizabeth Johnson, 'there has been a renaissance of new insights into God in the Christian tradition. On different continents, under pressure from historical events and social conditions, people of faith have glimpsed the living God in fresh ways. It is not that a wholly different God is discovered from the One believed in by previous generations. Christian faith does not believe in a new God but, finding itself in new situations, seeks (...) the presence of God there. Aspects long-forgotten are brought into new relationships with current events, and the depths of divine compassion are appreciated in ways not previously imagined.' This book sets out the fruit of these discoveries. The first chapter describes Johnson's point of departure and the rules of engagement, with each succeeding chapter distilling a discrete idea of God. Featured are transcendental, political, liberation, feminist, black, Hispanic, interreligious, and ecological theologies, ending with the particular Christian idea of the one God as Trinity. >. (shrink)

Philosophy and Phenomenological Research, EarlyView.

This book addresses three major questions about law and legal systems: (1) What are the defining and organizing forms of legal institutions, legal rules, interpretive methodologies, and other legal phenomena? (2) How does frontal and systematic focus on these forms advance understanding of such phenomena? (3) What credit should the functions of forms have when such phenomena serve policy and related purposes, rule of law values, and fundamental political values such as democracy, liberty, and justice? This is the first book (...) that seeks to offer general answers to these questions and thus gives form in the law its due. The answers not only provide articulate conversancy with the subject but also reveal insights into the nature of law itself, the oldest and foremost problem in legal theory and allied subjects. (shrink)

There was more than one response to the nuclear age. Countering well-documented attitudes of protest and pessimism, Muriel Howorth (1886–1971) models a less examined strain of atomic enthusiasm in British nuclear culture. Believing that the same power within the atomic bomb could be harnessed to make the world a ‘smiling garden of Eden’, she utilized traditionally feminine domains of kitchen and garden in her efforts to educate the public about the potential of the atom and to ‘safeguard’ it on their (...) behalf. Boldly entering an overtly masculine arena in which, as a woman and a layperson, she was doubly an ‘other’, Howorth used a variety of publications, organizations and staged events to interpret atomic science and specifically to address women. Her efforts, dating roughly from 1948 to 1962, preceded but had broad overlaps with official Atoms for Peace programmes, and culminated in the formation of the Atomic Gardening Society in 1960 to promote the cultivation of gamma-irradiated seeds by British gardeners. (shrink)

Midnight Mass (created by Mike Flanagan) is a Netflix limited series about a small fishing community on Crockett Island and the small Catholic Church that serves as the core of its religious life. A young priest takes over the parish, only to eventually be revealed as the elderly priest who spent his life running it – returned to youth by a creature that he thinks is an angel. He tries to do good for both God and islanders by having his (...) churchgoers drink the creature’s blood – thus healing and making them young again – only for Crockett Island, in the end, to turn into a fiery bloodbath. Not at all a “jump scare” kind of “vampire” series, Midnight Mass is cerebral and deep and – I will argue – serves as an argument for atheism. Not only is the problem of evil articulated, but arguments are presented against belief in miracles, the supernatural, and the afterlife. To boot, it explains away religious belief and endorses the idea that religious faith is dangerous. Each of these arguments will be explored in turn. (shrink)