This anthology is intended primarily to provide students of theology with some of the basic writings of the major thinkers who have contributed to the development of the movement known as "process theology." Because of the content students of philosophy will likewise find it useful. The editor begins the work with an introduction in which he ably traces in broad perspective the various ways in which a mental attitude stressing process is reflected in contemporary culture, philosophy, and theology. The first (...) part of the volume then provides essays that center on process thought as this has emerged from the writings of Alfred North Whitehead and his American disciples. Two essays in this part are concerned with tracing the development of process thought, the one by Norman Pittenger centering on its historical evolution from Whitehead through Hartshorne and others into a distinct theological movement, whereas the one by Charles Hartshorne is concerned with the inner development of process thought as a noetic capable of dealing with relational reality. In other essays in this part Bernard Meland comments on the value of process thought in providing an imagery and concepts congenial to contemporary man in his struggle to understand his experience, and Bernard M. Loomer examines in detail the empirical basis and methodology central to Whitehead’s philosophy. The essays in the second part focus on the relationship between God and the world as this relationship is interpreted by process thinkers. Here selections include the final chapter of Whitehead’s Process and Reality, Hartshorne’s suggestive account of the philosophical and religious uses of the term "God," Schubert Ogden’s attempt to defend a concept of God modeled on process thought as more conformable to biblical testimony than the concept of God classical in Christian thought, Walter Stoke’s endeavor to integrate features of process thought within a more Thomistic framework relative to the being of God, and two essays by Daniel Day Williams and John B. Cobb, Jr. on the relationship between God and world and God and man. Essays in the third part, called "Christ and Redemption," reflect the efforts of three Whiteheadian-inspired theologians, Meland, Pittenger, and Henry Nelson Wieman, to rethink the Christian doctrine of the incarnation within the framework provided by process thought. In the fourth part of the work attention is directed from Whitehead to another major source of contemporary process theology, Teilhard de Chardin. The essays include Theodosius Dobzhansky’s lengthy critical appreciation of the major directions in Teilhard’s vision of the universe, Teilhard’s own views on a cosmic Christology, a development of his views on this topic by Henri de Lubac, and other studies of aspects of Teilhard’s thought by N. M. Wildiers, George Crespy, and Christopher F. Mooney. An appendix includes a comparative study of the metaphysics of Teilhard and Whitehead by Ian G. Barbour. A useful bibliography completes the anthology.—W. E. M. (shrink)

Offers a forthright approach to the many disquieting questions surrounding the emotional debate over animal rights. This book includes a chapter on animal agriculture, and additional discussions of animal law, companion animal issues, genetic engineering, animal pain, animal research, and other topics.

Offers a forthright approach to the many disquieting questions surrounding the emotional debate over animal rights. This book includes a chapter on animal agriculture, and additional discussions of animal law, companion animal issues, genetic engineering, animal pain, animal research, and other topics.

This book is a philosophically sophisticated and scientifically well-informed discussion of the moral and social issues raised by genetically engineering animals, a powerful technology which has major implications for society. Unlike other books on this emotionally charged subject, the author attempts to inform, not inflame, the reader about the real problems society must address in order to manage this technology. Bernard Rollin is both a professor of philosophy, and physiology and biophysics, and writes from a uniquely well-informed perspective on (...) this topic. The style is non-technical and anecdotal and will ensure that the book can be used on a wide range of courses on bioethics, biotechnology, veterinary medicine and public policy. The book could also appeal to a general, non-academic reader with a serious interest in genetic engineering. (shrink)

In Science and Ethics, Bernard Rollin examines the ideology that denies the relevance of ethics to science. Providing an introduction to basic ethical concepts, he discusses a variety of ethical issues that are relevant to science and how they are ignored, to the detriment of both science and society. These include research on human subjects, animal research, genetic engineering, biotechnology, cloning, xenotransplantation, and stem cell research. Rollin also explores the ideological agnosticism that scientists have displayed regarding subjective experience in (...) humans and animals, and its pernicious effect on pain management. Finally, he articulates the implications of the ideological denial of ethics for the practice of science itself in terms of fraud, plagiarism, and data falsification. In engaging prose and with philosophical sophistication, Rollin cogently argues in favor of making education in ethics part and parcel of scientific training. (shrink)

This study investigated the relations of cheating on an exam and using a false excuse to avoid taking an exam as scheduled to various forms of minor deviance. College students completed measures of cheating, false excuse making, and minor deviance. A factor analysis identified clusters of deviance behaviors. Cheaters scored higher than noncheaters on measures of unreliability and risky driving behaviors, and false excuse makers scored higher than other students on measures of substance use, risky driving, illegal behaviors, and personal (...) unreliability. In addition, men scored higher than women on substance abuse and illegal behaviors factors. Results are interpreted in terms of personological theories of honesty and reliability. (shrink)

Moral psychology is often ignored in ethical theory, making applied ethics difficult to achieve in practice. This is particularly true in the new field of animal ethics. One key feature of moral psychology is recognition of the moral primacy of those with whom we enjoy relationships of love and friendship – philia in Aristotles term. Although a radically new ethic for animal treatment is emerging in society, its full expression is severely limited by our exploitative uses of animals. At this (...) historical moment, only the animals with whom we enjoy philia – companion animals – can be treated with unrestricted moral concern. This ought to be accomplished, both for its own sake and as an ideal model for the future evolution of animal ethics. (shrink)

This paper is a reading of Aristotle's book on justice (Book V of the Ethics) as what he says it is, a study of the disposition or inclination towards doing just (or unjust) acts. In that light, the content of Aristotle's famous treatments of distributive and corrective justice are only incidental, for their true role is as clues to a meaningful picture of the Just and the Unjust person. Aristotle's treatment of Being Just as a specific virtue is the most (...) detailed treatment he offers of any moral virtue. Being Just as distributive justice emerges as a commitment to the equal treatment of all citizens, but to an equality tempered by always contentious considerations of merited reward. Being Just as corrective justice is a commitment to protecting and repairing the sphere of each person's dignity and opportunity from damaging and sometimes malicious interactions. But more is required. For Being Just means overcoming the disordered and misdirected desire that both Aristotle and Plato call "pleonexia", wanting - tyrant-like - more-of-and-more-than. If that is overcome by re-directed libido, the virtuous will then have to integrate more subtle elements if they are to achieve an inclination to this tempered, but real equality. These elements are two. One is present only implicitly, the passion Aristotle calls nemesis, a demand that the world - and justice within the world - must never permit an evil person to go unpunished or a good one, to suffer harm. That passion cannot be admitted, but at best can only be temporarily stilled. The second impediment arises from the dynamic of human communities that are made up of diverse and actively striving individuals: such citizens, haunted by suspicion grounded in their own pleonexia, demand that the community be one of laws. That creates a true dilemma, for in Aristotle's estimation, no set of rules can cabin any virtue. The Rule of Law is in tension with the particularity of justice in real life, and that tension is ultimately only bearable through the invention of equity, the trusted deviation from the law to preserve the law. In making this abstract I have had to leave untouched the subject matter of the first and two last chapters, but in my paper I do treat these. More importantly, I also show how all political community and the inclination to seek to be a Just Person rests on a gracious act of reciprocal commitment. (shrink)

Reid's response to hume has traditionally been taken as begging all of hume's questions. One can, However, Find in reid an argument against hume's phenomenalistic skepticism. Reid's appeal to common sense is an attempt to call attention to the fact that we experience objects as external to us, Not as bundles of impressions. Still, Our access to these objects does arise out of sensations, Which are mental contents. Extending berkeley's idea of the "language of nature" reid suggests that language and (...) signification present apt theoretical models for explaining perception. Using this model, One can provide an answer to the argument from illusion. (shrink)

Numerous ethical issues have emerged from the industrialization of animal agriculture. Those issues ultimately rest in large measure upon overuse of antibiotics. How this has occurred is discussed in detail in this paper.

Although women hold more negative attitudes toward cheating than do men, they are about as likely to engage in academic dishonesty. Cognitive dissonance theory predicts that this attitude-behavior inconsistency should lead women to experience more negative affect after cheating than would men. This prediction was tested in a sample of 92 male and 78 female college students who reported having cheated on an examination during the prior 6 months. Consistent with the results of previous research, women reported more negative attitudes (...) toward cheating than did men, but cheated at the same rate. However, women did not experience more negative affect than did men, although they reported experiencing less positive affect. The gender difference in positive affect was partially mediated by the gender difference in attitudes. (shrink)

The development of animal ethics has been characterized by both progress and absurdity. More activity in animal welfare has occurred in the past 50 years than in the previous 500, with large numbers of legislative actions supplanting the lone anti-cruelty laws. Nonetheless, there remains a tendency to confuse animal ethics with human ethics. I found this to be the case when my colleagues and I were drafting federal law requiring control of pain in invasive research. The history of animal ethics (...) vacillates between Descartes’ denial of thought and feeling in animals and British empiricism, including the great skeptic David Hume, who affirmed in no uncertain terms the existence of animal mind. This approach was continued in British empiricism, culminating in the work of Charles Darwin. But despite Darwinian domination of biology and psychology, psychology was captured by denial of mind and consciousness by JB Watson, father of behaviorism. Denial of thought and feeling in animals continued in 20th century science and medicine while society in general became ever more firm in asserting their existence. (shrink)

First published in 1970, Bernard E. Jones’s selection of Gifford lectures includes excerpts from the writings of over ninety scholars who occupied a Gifford Chair between 1888 and 1968. Lord Gifford had asked his lecturers to be ‘honest to God’, insisting that they should be ‘earnest enquirers after truth’ and had always envisaged the lectures being published. Dr Jones’s anthology is arranged under headings suggested by phrases from Lord Gifford’s will. The selection, which includes names such as William James, (...) A.N. Whitehead, Temple, Barth, Brunner, Bultmann, Niebuhr and Tillich, was made in such a way that the reader would be able to really grasp what natural theology is about. Bernard Ewart Jones served as a Methodist minister, before being appointed to the Lewins Chair of Philosophy at his old college, Hartley Victoria, Manchester. He was awarded a doctorate by the University of Leeds in 1966 for his thesis on ‘The Concept of Natural Theology in Gifford Lectures’. (shrink)

This chapter contains sections titled: The Moral Critique of Research on Animals The Uses of Animals in Research The Response of the Research Community to the Moral Critique of Animal Research Practical Resolution References Further reading.

First published in 1970, Bernard E. Jones’s selection of Gifford lectures includes excerpts from the writings of over ninety scholars who occupied a Gifford Chair between 1888 and 1968. Lord Gifford had asked his lecturers to be ‘honest to God’, insisting that they should be ‘earnest enquirers after truth’ and had always envisaged the lectures being published. Dr Jones’s anthology is arranged under headings suggested by phrases from Lord Gifford’s will. The selection, which includes names such as William James, (...) A.N. Whitehead, Temple, Barth, Brunner, Bultmann, Niebuhr and Tillich, was made in such a way that the reader would be able to really grasp what natural theology is about. Bernard Ewart Jones served as a Methodist minister, before being appointed to the Lewins Chair of Philosophy at his old college, Hartley Victoria, Manchester. He was awarded a doctorate by the University of Leeds in 1966 for his thesis on ‘The Concept of Natural Theology in Gifford Lectures’. (shrink)

Although 20th-century empiricists were agnostic about animal mind and consciousness, this was not the case for their historical ancestors – John Locke, David Hume, Jeremy Bentham, John Stuart Mill, and, of course, Charles Darwin and George John Romanes. Given the dominance of the Darwinian paradigm of evolutionary continuity, one would not expect belief in animal mind to disappear. That it did demonstrates that standard accounts of how scientific hypotheses are overturned – i.e., by empirical disconfirmation or by exposure of logical (...) flaws – is inadequate. In fact, it can be demonstrated that belief in animal mind disappeared as a result of a change of values, a mechanism also apparent in the Scientific Revolution. The “valuational revolution” responsible for denying animal mind is examined in terms of the rise of Behaviorism and its flawed account of the historical inevitability of denying animal mentation. The effects of the denial of animal consciousness included profound moral implications for the major uses of animals in agriculture and scientific research. The latter is particularly notable for the denial of felt pain in animals. The rise of societal moral concern for animals, however, has driven the “reappropriation of common sense” about animal thought and feeling. (shrink)