Volume 24, Issue 12, December 2024, Page 87-88.

The purpose of Christian social ethics is primarily that of advocating particular positions on social policy based on Christian ethical criteria. This is especially true at a time of malaise in liberalism. In contrast to suggestions by some that the primary purpose of the field is the analysis of moral discourse by Christians on questions of social policy, or the critical evaluation of social theory, what is suggested here is concentration on the practical formulation of (...) specific policy choices facing the churches as institutions as well as individual Christians. Though this exposes practitioners in universities to the problem of being generalists in settings that are enamored of and controlled by sub-specialists, this particular problem may be mitigated somewhat as various university departments begin to organize around the major policy issues confronting the world. (shrink)

In its seventh edition, "Social Ethics: Morality and Social Policy" continues to provide material that will encourage reflective and critical examination of key contemporary moral problems. With additional readings and a new organization that groups related chapters together under four categories, this edition enhances the teachability that was the most salient characteristic of previous editions. The text maintains its ability to bring the central issues into clear focus, while allowing supporting arguments for widely diverse positions to be (...) presented by those who embrace them. (shrink)

There is no question of an alternative between social ethics and "political theology"; we need both a prophetic, eschatological theology and a dynamic, imaginative social doctrine.

This companion to Bavinck's Reformed Ethics offers readers Bavinck's main convictions and perspectives on critical topics of social ethics: society, art, scholarship, education, the state, the church, humanity, and the kingdom of God.

Social Ethics is an animated introduction to moral philosophy and the key ethical issues of today, and will serve as the ideal text for undergraduate courses in applied, practical and social ethics.

A college-level introductory text in Christian social ethics that combines theory, cases, and analysis.

"This is but an essay, incomplete, tentative--indeed, fumbling. I would ask for more attention to its outlook and technique or method than to its details, for the former come from me as a moral philosopher, which I am by profession, whereas the latter come from me as a moralist, which I am by conceit." -- From the Preface.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christian Social Ethics by Elmar NassAndrzej Dominik KucińskiChristian Social Ethics by Elmar Nass (Lanham, MD: Rowman & Little-field, 2022), 512 pp.In his extraordinarily comprehensive work, Elmar Nass, professor for Christian social sciences and societal dialogue at the Academy for Catholic Theology of Cologne, Germany, delivers with what he promises [End Page 302] in the title of this great opus: it is a real (...) guide to Christian social ethics, including both its foundations and numerous fields of current application. Although the book was first published in Germany and some application parts refer rather to specific discussions in the Teutonic area, as the author himself says in the preface, his general intention to provide a "universal socio-ethical basis for argumentation" and the ambitious attempt to "make this work a starting point for globally effective Christian social ethics" (xiv) are fulfilled, as the book undoubtedly speaks to the universal questions of social ethics, while it invites a search for concrete solutions to regional problems by implementing the corresponding criteria and basic principles. Indeed, the original German perspective, in which the growing emphasis on the ultimate authority of human sciences in theology often leads to a Cinderella-like existence of genuine Christian traditions and proposals based on Revelation, may be understood as a productive challenge which incentives Nass's efforts to re-create a "substantive ethics" that is marginalized in the postmodernity (xviii). However, these efforts are not destined to flow into a kind of restoration or a mere archaeological appreciation of former Catholic propositions. Nass struggles rather for adequate answers corresponding to the present, but answers deeply rooted in the conviction that Christians still have something to say to the world based on their own timeless knowledge.Hence, it is understandable that, in the short introduction, the author first sets out the postmodern contexts of ethical tasks and, while dealing with secular orientations of the present, calls for an ethics that derives from respective views of humanity and society. For Nass, there is no reason to exclude the religious point of view from this dialogue. On the contrary, his anti-secularist programmatic statement—"Imagine there is a God" (xix)—is both courageous and provocative in a scientific world that forbids theology to give orientations to all the people, with the excuse of alleged lack of universalizability In doing this, Nass complies with Jesus's mandate to the disciples to be "leaven" in Matt 13:33 and light and salt of the earth in Matt 5:13 and following (xx). The rationale for addressing and advocating "substantive Christian social ethics" is its rationality and the author's trust in the "healthy democratic culture of debate" (xx), which is, however, understood in terms of dialogue around common values and positions rather than based on mere rules of secular discourse ethics. The chosen Catholic perspective is thereby situated in an ecumenical context and directed to a real dialogue with other competing ethics, both religious and secular, including the disposition to better understanding of one's own views. Out of this approach, Nass will propose some applications of Christian principles of social action. [End Page 303]These purposes determine the clear structure of the work, consisting of three main parts, divided in thirteen singular chapters. Part 1 ("The Mission") revives a concept which—at least under this specific term—is almost completely removed from mainstream theological debates in Germany, especially in ethical context. "Christians are in the world, but not of the world" (1)—that is how Nass begins his argumentation in favor of an indispensable missionary calling within Christianity. In my opinion, it is this part of the volume that deserves the most attention, as it expresses a sound, self-confident Christian awareness of being enabled and invited to do something good for the rest of the world, while starting from one's own metaphysical basis. Nass presents Christian social ethics without any inferiority complex, as if it were something to be hidden in the twenty-first-century world or as if Christians were compelled to merely repeat what the secular world permits them to say. Consequently, Nass addresses from a Christian perspective the question of goodness as... (shrink)

Most of the sciences of social behavior arose initially out of social ethics. The question asked is whether social ethics can revive itself as a central occupation of social thought. Such a revival faces the challenge of rethinking the normative foundations of late modern, global conditions which themselves are seen as inhospitable to the classic terms of philosophical and social ethic reflection. Though the privileged doubt it, the world is in fact inclining towards (...) stark conditions of economic and natural instability, to say nothing of social discord—towards a triage, or latter-day Malthusian, state. These conditions require a social ethics able to sustain itself, in the absence of global cultural accords, against a world in which social ideals of the good are uncertain, if not impossible. (shrink)

AbstractWe show that social capital has a strong mitigating effect on financial adviser misconduct in the United States. Moreover, advisers who have committed misconduct are also more likely to relocate to counties with a relatively lower level of social capital than that of his previously residing county. These findings provide support for both the deterrence and displacement effects of social capital on financial adviser misconduct, and are robust to tests that address potential endogeneity concerns. Our results shed (...) new light on social capital as an informal governing and monitoring mechanism against individual unethical behavior. (shrink)

This article explores decision making about social-ethical values issues by members of the public in the context of the recent Canadian federal election, held in late June 2004. All of these issues are sensitive and controversial, and I hesitated to address them in an article that I dedicate, with respect and admiration, to my friend and fellow medical lawyer-ethicist, Bernard Dickens. Over the years Bernie and I have discussed, debated and disagreed on many of them. It speaks to his (...) tolerance, reasonableness and wisdom that those occasions were for me always ones of learning and respect, colored by his inimitable sense of humor. I hope that Bernie feels that, in some small measure, this article reflects those same characteristics, ones that he has modeled for so many of us over the years of his distinguished career. (shrink)

Over the past half-century, China has experienced some incredible human dramas, ranging from Red Guard fanaticism and the loss of education for an entire generation during the Cultural Revolution, to the Tiananmen tragedy, the economic miracle, and its accompanying fad of money worship and the rampancy of official corruption. _Social Ethics in a Changing China: Moral Decay or Ethical Awakening?_ provides a rich empirical narrative and thought-provoking scholarly arguments, highlighting the imperative for an ethical discourse in a country that (...) is increasingly seen by many as both a materialistic giant and a spiritual dwarf. Professor He Huaihong was not only an extraordinary firsthand witness to all of these dramas, he played a distinct role as a historian, an ethicist, and a social critic exploring the deeper intellectual and sociological origins of these events. Incorporating ethical theories with his expertise in culture, history, religion, literature, and politics of the country, He reviews the remarkable transformation of ethics and morality in the People's Republic of China and engages in a global discourse about the major ethical issues of our time. The book aims to reconstruct Chinese social ethics in an innovative philosophical framework, reflecting China's search for new virtues. Contents 1. Reconstructing China's Social Ethics 2. Historical and Sociological Origins of Chinese Cultural Norms 3. The Transformation of Ethics and Morality in the PRC 4. China's Ongoing Moral Decay? 5. Ethical Discourse in Reform Era China 6. Chinese Ethical Dialogue with the West and the World. (shrink)

This paper explores the dynamics of intergenerational change and its impact on social ethics in Slovakia during the 20th century, with a particular focus on authors of Lutheran background. The methodology selected to achieve the aims of this study is grounded in the 'theory of generations.' The purpose of this analysis is to examine how shifts in political, social, and economic realities influenced the ethical frameworks guiding societal engagements in Slovakia. Through a historical analysis of theological movements (...) and their socio-political contexts, the study reveals a significant shift from Christian Socialism, which was prevalent in the pre-war era among Lutheran thinkers, to Christian Realism, which emerged among the post-war generation. Christian Socialism sought to synthesize Christian values with socialist principles, while Christian Realism adopted a more pragmatic approach that acknowledged the role of various social systems without asserting the exclusivity of Christianity. The findings of this study highlight the flexibility and responsiveness of social ethics to changing social realities, and the role of intergenerational dynamics in shaping these ethical frameworks. (shrink)

This article is primarily concerned with Zygmunt Bauman's ‘adoption’ of Levinas's ethic of primordial responsibility, and his attempt to found a ‘sociological’ critique of postmodern ambivalence upon the erasure of the face and loss of moral proximity. I have argued that the reading of Levinas which Bauman presents in Modernity and the Holocaust and Postmodern Ethics is radically incompatible with the redemptive significance of the Levinasian commandment; and that consequently, his attempt to determine the cognitive and aesthetic forms involved (...) in the adiaphorising trend of postmodern societies is unable to salvage the ethical relation from its own comprehensive/totalising necessity. I have also suggested that Derrida's reading of Totality and Infinity, discloses a certain ‘provocation’ in Levinas's writing; one which gestures towards a conception of ‘the ethical’ as an unforeseen possibility deployed within the resources of social identity. Thus, the idea of ‘situating’ Bauman's thought refers to what I consider to be his ambiguous position with regard to the ‘reflective’ project of a critical theory, and the transcendent necessity of the Levinasian commandment. Ultimately, it is this ambiguity which structures Bauman's writing of the ‘postmodern condition’. For having described the overwhelming powers of cognitive and aesthetic ‘heteronomy’ in the postmodern world, his only recourse is to a ‘politics of distant consequences’ in which the absolute difference of the face would have its originary demand intensified and retransmitted. Such a programmatic demand, I have argued, is radically at odds with an ‘ethical’ reception of racial, sexual or cultural ‘otherness’. (shrink)

When I was a doctorate student of theology in search of a dissertation some twenty years ago, I was advised by a prominent professor of moral theology that ...

This study examines the impact of a social desirability response bias as a personality characteristic (self-deception and impression management) and as an item characteristic (perceived desirability of the behavior) on self-reported ethical conduct. Findings from a sample of college students revealed that self-reported ethical conduct is associated with both personality and item characteristics, with perceived desirability of behavior having the greatest influence on self-reported conduct. Implications for research in business ethics are drawn, and suggestions are offered for reducing (...) the effects of a socially desirable response bias. (shrink)

Professionals in environmental fields engage with complex problems that involve stakeholders with different values, different forms of knowledge, and contentious decisions. There is increasing recognition of the need to train graduate students in interdisciplinary environmental science programs in these issues, which we refer to as “social ethics.” A literature review revealed topics and skills that should be included in such training, as well as potential challenges and barriers. From this review, we developed an online survey, which we administered (...) to faculty from 81 United States colleges and universities offering IESPs. Respondents overwhelmingly agreed that IESPs should address values in applying science to policy and management decisions. They also agreed that programs should engage students with issues related to norms of scientific practice. Agreement was slightly less strong that IESPs should train students in skills related to managing value conflicts among different stakeholders. The primary challenges to incorporating social ethics into the curriculum were related to the lack of materials and expertise for delivery, though challenges such as ethics being marginalized in relation to environmental science content were also prominent. Challenges related to students’ interest in ethics were considered less problematic. Respondents believed that social ethics are most effectively delivered when incorporated into existing courses, and they preferred case studies or problem-based learning for delivery. Student competence is generally not assessed, and respondents recognized a need for both curricular materials and assessment tools. (shrink)

The literature is replete with articles emphasizing the importance of corporate social responsibility. However, few, if any, of these articles discuss the role of the consumer in achieving corporate social responsibility. It is the premise of the current paper that it may be difficult for corporate social responsibility to succeed without the assistance of consumers. That is, for corporate social responsibility to flourish, it needs to be accompanied by consumer social responsibility. This paper examines this (...) proposition, makes the distinction between consumer ethics and CnSR, and presents research in these two expanding areas of inquiry, examining literature which supports the role of CnSR in complementing corporate social responsibility. (shrink)

The Journal of Religious Ethics (JRE) was established at a particular moment in the United States in the early 1970s. This article investigates how that moment—in the institutional milieu of academic theology and religious studies in which the (JRE) emerged—influenced its founding. It does this through attention to three main sources: (1) the original charter and bylaws of the JRE, (2) publications from the JRE and other scholarly outlets in the period, and (3) a collection of interviews with scholars (...) who occupied editorial roles in the first 10 years of the life of the journal. The article suggests that the JRE's early period was driven by three key forces: the emergence of Christian ethics as a field of academic theology, deepening engagement with academic philosophy among students of Christian ethics, and growing attention to the pedagogical requirements of increasingly pluralist tertiary educational environments. In conclusion, I describe my own place in this history, asking how the dynamics around the founding of the JRE shape my participation in the practice enacted in its pages. (shrink)

Hegel’s Social Ethics offers a fresh and accessible interpretation of G. W. F. Hegel’s most famous book, the Phenomenology of Spirit. Drawing on important recent work on the social dimensions of Hegel’s theory of knowledge, Molly Farneth shows how his account of how we know rests on his account of how we ought to live. Farneth argues that Hegel views conflict as an unavoidable part of living together, and that his social ethics involves relationships and (...) social practices that allow people to cope with conflict and sustain hope for reconciliation. Communities create, contest, and transform their norms through these relationships and practices, and Hegel’s model for them are often the interactions and rituals of the members of religious communities. The book’s close readings reveal the ethical implications of Hegel’s discussions of slavery, Greek tragedy, early modern culture wars, and confession and forgiveness. The book also illuminates how contemporary democratic thought and practice can benefit from Hegelian insights. Through its sustained engagement with Hegel’s ideas about conflict and reconciliation, Hegel’s Social Ethics makes an important contribution to debates about how to live well with religious and ethical disagreement. (shrink)

In 2004 a survey was conducted in the member states of the European Union designed to gain greater insight into the views on control strategies for foot and mouth disease, classical swine fever, and avian influenza with respect to the epidemiological, economic and social-ethical consequences of each of these animal diseases. This article presents the results of the social-ethical survey. A selection of stakeholders from each member state was asked to prioritize issues for the prevention and control of (...) these diseases. A majority of stakeholders chose preventive measures as the preferred issue. An analysis was done to determine whether there were differences in views expressed by stakeholders from member states with a history of recent epidemics and ones without such a history, and whether there were regional differences. There were no differences between member states with or without a history of recent epidemics. There were indeed regional differences between the priority orders from Northern and Southern Europe on the one hand, and from Eastern Europe on the other. (shrink)

This study investigates the meaning and contribution of the Slovak Lutheran social ethics to the social ethical thinking in Slovakia. The book attempts to examine the subject in the social, political and spiritual context of the development of the Slovak nation, Slovakia and Czechoslovakia, linking the development of the Protestant social ethics in Europe and the rest of the world.

In this contribution we will briefly discuss the shareholders' need for social, ethical and environmental information and the efforts of corporations to address this need. Looking at three cases, we will raise some doubt with regard to the adequacy of corporate SEE reporting to meet the needs of shareholders. We will discuss the following three cases: BP's investments in Azerbaijan, Nike's management of its labour conditions, of child labour and security issues, and Monsanto's production of genetically modified seeds.

The social ethics of medicine is the study and ethical analysis of social structures which impact on the provision of health care by physicians. There are many such social structures. Not all these structures are responsive to the influence of physicians as health professionals. But some social structures which impact on health care are prompted by or supported by important preconceptions of medical practice. In this article, three such elements of the philosophy of medicine are (...) examined in terms of the negative impact on health care of the social structures to which they contribute. The responsibilities of the medical profession and of individual physicians to work to change these social structures are then examined in the light of a theory of profession. (shrink)

Much thought is being given nowadays to the ways in which society might continue to substantiate the principle of solidarity in the economic sphere. Predictable cost increases in the social security system stand at the root of a number of problems that have arisen. While those concerned look for solutions, a discussion is emerging concerning the communal scope of solidarity. People are not only asking themselves how they are to remain in solidarity, but also with whom they should share (...) the means at their disposal. The concomitant question ‘with whom?’ is not always as evident as it might seem, since the ethical scope of solidarity appears, in principle at least, to be unlimited.De facto, however, the limits of solidarity tend to coincide with those of the political community. The ongoing unification of Europe should broaden matters in this regard, but whether this process will also broaden our perspective on world-wide solidarity remains to be seen. At the same time, certain groups are calling for a stricter delimitation of our solidarity. The elections in Europe during the past ten years have made it clear that a number of emotional factors play a role in this context, factors which are not infrequently expressed in the slogan ‘our own first’.The intention of this article is to confront, with the Christian principle of solidarity, certain spontaneous and emotional motivating forces which call for a limitation of our solidarity. Solidarity implies both a feeling and a rational decision. In line with any other emotion, the feeling of solidarity is rooted in motivating factors of which we are not always consciously aware. Such factors are rarely thematised in an explicit fashion, partly because they are as such difficult to discuss and partly because they are difficult to make operational at the ‘scientific’ level. As a rule, our attention tends to be focused on the ethical desirability and practical-economical achievabilty of solidarity.Ours is a talkative age. Never before have people talked so much. The telephone, radio, cinema, television, audio and video recording have all increased our opportunities for speaking to one another not only when we are together but across distance and across time as well. This has been the century of chatter .Chattering carries in itself the risk of superficiality. Before we realise it, we are talking without thinking deeply. Messengers of doom, such as Postman and Finkielkraut , warn the western world against the dangers of the television and video culture which they contend constitute a threat to western democracy. As we grow accustomed to the high speed and fleeting character of the ‘new media’, we tend to gradually lose our capacity to think things over and reflect. Ultimately, its cursory and uncritical approach to things becomes the norm.For those who consider television as the summit of idle chatter, reading is not merely a relief but a threatened activity which needs all our support. If we consider thoughtfulness and consideration to be virtues, then the unhurriedness associated with reading must be seen as a virtuous quality. More than at any other time in our history, being literate is of great importance in our industrialised societies. Hence, there is a growing awareness of the need to link critical thinking with literacy skills. More than ever before, we need the writings of others – distant in history, geography and profession – to understand our complex world. Such writings provide information, recommend actions and promote political and philosophical orientations.Discourse analysis proves that the complexity of the discourse is higher in written than in spoken language. Written language integrates more idea units in a clause, making use of nominalisation, embedded constituents, etc. Gaining access to such thorough knowledge is a first step in the long process of asserting control. Being literate creates the opportunity for increasing access to knowledge not generally available in the direct experience of life. Being able to read enables the individual to transcend time and space and to liberate his or her own mind and spirit. It removes the individual from dependence on immediate senses, direct contacts, commonplace talk.All these elements are important in the shaping of one’s personality. Confrontation with challenging, original and even provocative ideas forces the individual to make up his or her own mind. Democracy needs this kind of individualism. (shrink)

L'article lit la pensée de Mausbach et Nell-Breuning de façon constructive de façon à explorer la base théologique d'une éthique sociale productive. La transcendance divine est continuellement engagée dans l'histoire des hommes; par ailleurs, le développement et l'engagement des hommes dans l'histoire glorifient Dieu. Le discernement des valeurs et la doctrine de la loi naturelle rendent possible l'oeuvre de la justice. Une perspective trinitaire sur le discernement favorise l'initiative, l'engagement dans le monde, et la découverte. Les réalisations du commonweal introduisent (...) la ressemblance divine dans la société. Au milieu des conflits, la volonté manifeste un engagement souple, dirigé eschatologiquement. L'amour spécifie la justice sociale et libère; il établit ainsi un cadre civique. La révérence vis-à-vis de l'altérité divine fonde la tolérance active qui est l'expression obligée de l'amour en vue de la collaboration qui est nécessaire aujourd'hui. Cette éthique sociale fondée sur des catégories théologiques contribue à la mission chrétienne dans des sociétés complexes et turbulentes. (shrink)

This accessible, college-level introduction to the major theories of public morality begins with a discussion of why we should seek a publicly justified public morality and how we might go about publicly justifying social principles. The latter part of the volume considers the basic principles of public morality, evaluating the concepts of J.S. Mill, Jeremy Bentham, Thomas Hobbes, John Locke, David Hume, John Rawls, David Gauthier, and Joel Feinberg, as well as contemporary philosophers. Theories addressed include game theory, (...) class='Hi'>social choice theory, and the ideas of rational action, rational bargaining, and public good. Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)

Ethics in the anthropocene -- Atmospheric powers: climate change and moral incompetence -- Christian ethics and unprecedented problems -- Global ethics: moral pluralism and planetary problems -- Sustainability science and the ethics of wicked problems -- Toxic wombs and the ecology of justice -- Impoverishment and the economy of desire -- Intergenerational risk and the future of love -- Sustaining grace.

Recent global events demonstrate that analytical frameworks to aid professionals in healthcare ethics must consider the pervasive role of social structures in the emergence of bioethical issues. To address this, the authors propose a new sociologically informed approach to healthcare ethics that they term “social bioethics.” Their approach is animated by the interpretive social sciences to highlight how social structures operate vis-à-vis the everyday practices and moral reasoning of individuals, a phenomenon known as (...) class='Hi'>social discourse. As an exemplar, the authors use social bioethics to reframe common ethical issues in psychiatric services and discuss potential implications. Lastly, the authors discuss how social bioethics illuminates the ways healthcare ethics consultants in both policy and clinical decision-making participate in and shape broader social, political, and economic systems, which then cyclically informs the design and delivery of healthcare. (shrink)

Excerpt from Moral Social Son las calumnias de la propaganda en sen tido contrario. De'émosla pasar, que eso no daña. Pues el mérito de bien está en ser hecho aunque no sea com rendido, ni estimado, ni agradecido, y vivamos a moral, que es lo que hace falta. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art (...) technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Characterizing feminist ethics and social and political philosophy as marked by a tendency to be non-idealizing serves to thematize the volume, while still ...