Setting the scene -- Sentience and the sentient mind -- Special senses and their interpretation Survival strategies -- Social strategies -- Animals of the waters -- Animals of the air -- Animals of the savannah and plains -- Animals of the forests -- Close neighbours -- Our duty of care.

Man controls and dominates the habitat of most animals, both domestic and wild and there is a need for a pragmatic, workable approach to the problem of reconciling animal welfare with economic forces and the needs of man. It is the author's contention that much of the current philosophical discussion of animal welfare is misdirected now that it is possible to measure to some extent what animals think and feel and how much they can appreciate their quality of life. The (...) book deals with farm animals, pets, wild animals and laboratory animals and dicusses their environmental requirements, fear and stress, their response to pain, injury, disease and death, behaviour and aggression, and the implications of biotechnology and genetic engineering. Finally, the book tries to reconcile reverence for life with the inescapability of killing and reviews the prospects of preserving and enhancing quality of life for animals through legislations, education, economic and moral incentives. (shrink)

John Webster provides a major scholarly analysis, the first in any language, of the final sections of the Church Dogmatics. He focuses on the theme of human agency in Barth's late ethics and doctrine of baptism, placing the discussion in the context of an interpretation of the Dogmatics as an intrinsically ethical dogmatics. The first two chapters survey the themes of agency, covenant and human reality in the Dogmatics as a whole; later chapters give a thorough analysis of (...) Church Dogmatics IV/4 and the posthumously published text The Christian Life. A final chapter examines the significance of Barth's work for contemporary accounts of moral selfhood. The book is important not only for a detailed analysis of a neglected part of Barth's oeuvre, but also because it casts into question much of what has hitherto been written about Barth's ethical dogmatics. (shrink)

This Book is an important study of Barth's theology of human action, arguing that Barth's work cannot be properly understood unless his interest in human agency is fully appreciated. Throughout, Professor John Webster demonstrates the contemporary vitality of the style and content of Barth's theology. Many of the studies introduce posthumous texts by Barth which have so far received little attention (such as his lectures on Calvin and his ethics lectures), but which substantially revise the received views of (...) Barth's thinking about ethics and human action. Developing from the author's earlier study of Barth's Ethics of Reconciliation (CUP, 1995), this book argues forcefully for Barth's work as a whole to be understood as moral theology. (shrink)

Hans Ulrich's Wie Geschöpfe leben is examined from the perspective of Christian dogmatics, in order to make explicit the conception of the Christian gospel upon which the book is based. Wie Geschöpfe leben focuses upon the economy of God's works in relation to creatures, laying particular emphasis upon the realisation of God's acts in time. Ulrich resists `static' or `general' anthropology, which he overcomes by attending to creaturely becoming, hearing and learning as aspects of the new creation which determines human (...) being. Accordingly, the concern of theological ethics is exploration of human history with God. Ulrich's work offers a corrective to excessive claims about the significance of moral ontology in theological ethics. Dogmatic reflection upon the book's achievement might consider a number of topics: (1) the need for closer description of the identity of the triune God, both in se and pro nobis , since Trinitarian teaching plays little discernible role in the proposal; (2) the significance for Christian ethics of the relation of the work of Christ to his person, as conceptualised in incarnational teaching; (3) the relationship between original creation and new creation; (4) the absence of any extended discussion of soteriology. (shrink)

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 57 Heft: 1 Seiten: 138-154.

An understanding of the nature of theology comprises an account of its object, its cognitive principles, its ends and its practitioners. The object of theology is two-fold: principally God the Holy Trinity, and derivatively all things in relation to God. God is considered first absolutely, then relatively; all other things are treated relative to God, under the aspect of creatureliness. The objective cognitive principle of theology is God’s infinite knowledge, of which God communicates a fitting share to creatures; the subjective (...) cognitive principle of theology is the regenerate human intellect. The ends of theology are scientific, contemplative and practical. The practitioners of theology are regenerate persons in the church whose creaturely intellect is instructed by God and all of whose works are accompanied by the practices of religion. (shrink)

Through use of decision?making expertise already in place, newspaper publishers already possess elemental tools required for ethical decision?making relating to extent of participation in civic activities. By also considering added qualitative factors that embrace broad perspective, detachment, and declaration, decisions are more likely to be adequately informed. This article suggests that publishers become active in building business and community leadership models strong enough to allay critics who question ethical motives.

May we speak, in the present age, of holy scripture? And what validation of that claim can be offered, robust enough to hold good for both religious practice and intellectual enquiry? John Webster argues that while any understanding of scripture must subject it to proper textual and historical interrogation, it is necessary at the same time to acknowledge the special character of scriptural writing. His 2003 book is an exercise in Christian dogmatics, a loud reaffirmation of the triune (...) God at the heart of a scripture-based Christianity. But it is written with intellectual rigour by a theologian who understands the currents of modern secular thought and is able to work from them towards a constructive position on biblical authority. It will resonate with anyone who has wondered or worried about the grounds on which we may validly regard the Bible as God's direct communication with humanity. (shrink)

Introduction: Facts and values -- Challenge and response -- Sentience, sense, and suffering -- Husbandry and welfare on the farm : assessment and assurance -- Animals for food : industrialised farming, pigs, and poultry -- Animals for food : cattle and other ruminants -- Animals for food : handling, transport, and slaughter -- Animals, science, and biotechnology -- Animals for sport -- Animals for pets -- Limping towards Eden : stepping stones.

Knowledge of sins of speech derives from knowledge of God and from knowledge of created nature as teleological, rational, social and communicative. Speech is directed to God and neighbours; it is causal and irrevocable; good speech demonstrates integrity, good intent, justice and moderation. Sinful speech arises from wicked intention and damages both speaker and hearer. Blasphemy opposes vocal confession of God with disparagement of his excellence. Defamation opposes justice by speaking against the neighbour’s good reputation. In the Christian community, the (...) speech of regenerate creatures is under repair, as thanksgiving to God and edification of neighbours are established by the moving power of the Holy Spirit. (shrink)

Christian teaching about creation out of nothing appears to evacuate creatures of intrinsic worth. A theological‐spiritual response to this anxiety outlines the elements of the doctrine: understanding creation requires the direction of intelligence by divine instruction; God alone is cause of being to other beings, by his power, will and goodness; the act of creation is ineffable, instantaneous, without movement, supereminent, and without material cause; created things have being by divine gift; the relation of creator and creatures is mixed, the (...) creator not being constituted by creatures. Does this entail a metaphysics of creaturely privation in which creatures are permanently indigent? The creator is benevolent and, with no self‐interest, gives life, and so moves creatures to activity that the non‐reciprocal character of the creator‐creature relation is not malign but the principle of creaturely perfection. (shrink)

Die moderne Theologie hat den dogmatischen Erörterungen des Kanons der christlichen Kirche vergleichsweise wenig Aufmerksamkeit gewidmet. Dieser Aufsatz bietet ein dogmatisches Portrait des Kanons im Rahmen der trinitarischen, speziell christologisch und pneumatologisch zu bestimmenden Wirklichkeit von Gottes heilsschaffender Selbstmitteilung. Ein dogmatisches Portrait erfordert mehr als eine kirchlich-theologische Kommentierung der soziologischen Aspekte des Gebrauchs von Texten. Vielmehr muß versucht werden, den dogmatischen Begriff des Kanons in seinen Verknüpfungen zu anderen Teilen christlicher Lehre zu entfalten. Die notwendigen Elemente einer solchen dogmatischen Kontextualisierung (...) werden hier diskutiert: der kommunikative Charakter des Heilshandelns Gottes; die Heiligung von Texten in den komplexen Prozessen ihrer Geschichte; die theologische Bestimmung der Kanonisierung als einer kirchlichen Handlung; das Wirken Gottes in der Formung des Lesers des Kanons. Weiterhin werden zwei einflußreiche Denkströmungen kritisch diskutiert, die zur Deplazierung des Kanons im Zusammenhang christlicher Theologie beigetragen haben. So wird dem dogmatischen Portrait eine Erörterung der Naturalisierung des Kanons und der z. T. ebenso problematischen Versuche, ihr zu begegnen, vorangestellt. (shrink)

We investigate the justifications provided by the Public Company Accounting Oversight Board when sanctioning audit firms and individual auditors, as disclosed in the publicly released Settled Disciplinary Orders. Employing responsive regulation theory, we seek to gain an understanding of violating behaviors by audit firms and individual auditors that attract regulatory responses ranging in nature from persuasive to punitive sanctions. Using 298 SDOs issued by the PCAOB from 2005 to 2020, we find that the frequency and severity of PCAOB sanctions at (...) the firm level are positively associated with auditing standards violations, independence issues, and reckless behavior. At the individual auditor level, integrity violations and reckless behavior are positively associated with the frequency and severity of PCAOB sanctions. Our findings indicate that significantly higher financial penalties for individual auditors arise from manipulation of audit evidence. Further, the PCAOB financially penalizes Big 4-affiliated auditors and firms significantly more than their non-Big 4 counterparts. Other factors such as multiple individuals being implicated in an SDO and whether a firm and individual are both implicated in the SDO are important considerations in sanction imposed by the PCAOB. Overall, our findings suggest that the PCAOB adopts a responsive enforcement strategy when monitoring the auditors in their ethical and audit compliance efforts. (shrink)

Creative Intelligence: Essays in the Pragmatic Attitude represents an attempt at intellectual cooperation. No effort has been made, however, to attain unanimity of belief nor to proffer a platform of "planks" on which there is agreement. The consensus represented lies primarily in outlook, in conviction of what is most likely to be fruitful in method of approach. As the title page suggests, the volume presents a unity in attitude rather than a uniformity in results. Consequently each writer is definitively responsible (...) only for his own essay. The reader will note that the Essays endeavor to embody the common attitude in application to specific fields of inquiry which have been historically associated with philosophy rather than as a thing by itself. Beginning with philosophy itself, subsequent contributions discuss its application to logic, to mathematics, to physical science, to psychology, to ethics, to economics, and then again to philosophy itself in conjunction with esthetics and religion. The reader will probably find that the significant points of agreement have to do with the ideas of the genuineness of the future, of intelligence as the organ for determining the quality of that future so far as it can come within human control, and of a courageously inventive individual as the bearer of a creatively employed mind. (shrink)

Hans Ulrich's Wie Geschöpfe leben is examined from the perspective of Christian dogmatics, in order to make explicit the conception of the Christian gospel upon which the book is based. Wie Geschöpfe leben focuses upon the economy of God's works in relation to creatures, laying particular emphasis upon the realisation of God's acts in time. Ulrich resists `static' or `general' anthropology, which he overcomes by attending to creaturely becoming, hearing and learning as aspects of the new creation which determines human (...) being. Accordingly, the concern of theological ethics is exploration of human history with God. Ulrich's work offers a corrective to excessive claims about the significance of moral ontology in theological ethics. Dogmatic reflection upon the book's achievement might consider a number of topics: (1) the need for closer description of the identity of the triune God, both in se and pro nobis, since Trinitarian teaching plays little discernible role in the proposal; (2) the significance for Christian ethics of the relation of the work of Christ to his person, as conceptualised in incarnational teaching; (3) the relationship between original creation and new creation; (4) the absence of any extended discussion of soteriology. (shrink)

After John Dewey, Addison W. Moore was recognized as the chief spokesman for the instrumentalist version of pragmatism. Never before available, this complete collection of Moore's work contains dozens of philosophical articles, essays, book reviews, writings by other philosophers, and reviews of his work, together with his book, Pragmatism and its Critics (1910).

The field of regenerative medicine has considerable therapeutic promise that is proving difficult to realize. As a result, governments have supported the establishment of intermediary agencies to “accelerate” innovation. This article examines in detail one such agency, the United Kingdom’s Cell and Gene Therapy Catapult. We describe CGTC’s role as an accelerator agency and its value narrative, which combines both “health and wealth.” Drawing on the notion of sociotechnical imaginaries, we unpack the tensions within this narrative and its instantiation as (...) the CGTC cell therapy infrastructure is built and engages with other agencies, some of which have different priorities and roles to play within the RM field. (shrink)

This book provides practical and research-based chapters that offer greater clarity about the particular kinds of teacher reflection that matter and avoids talking about teacher reflection generically, which implies that all kinds of reflection are of equal value.

If educators are to educate they must be accorded some level of trust. Anthony Giddens claims that because trust is not easily created, it is now being replaced with ‘confidence’ because this latter disposition is much easier to give and is more convenient. It is argued in this paper that this shift from trust to confidence stifles education because emphasis is placed solely upon qualifications and competence, and is neglectful of disclosing one’s motives and desires—which are considered to be essential (...) elements for relationships and communities which depend upon trust. Therefore, educators ought to seek to become more trustworthy by going beyond evidence-based practices and codes of ethics, towards articulating a developed personal philosophy of education outlining the ultimate end-purposes to which they aspire. Through such a philosophy, educators identify their ultimate desires and commitments and this self-disclosure can make trust-giving more likely. Demonstrated evidence of achievements and qualifications encourage confidence and this has some value. In addition to these artefacts of evidence, it is argued here that educators must also articulate what they actually desire. This can be understood as John Dewey’s virtue of ‘genuine interest’ which he characterises as being wholehearted, persistent and impartial. For educators, this is often represented in our personal philosophy of education and because it is personal, it is also existential in the sense that it pertains to giving sense, meaning and purpose to all of our activities and way of life for which we are individually responsible and passionately committed to as professionals. As a consequence of being existential, our philosophy and our commitment to it has an intellectual and moral aspect and because it reaches to the very depths of our raison d’être, it pertains to our passion as described by Søren Kierkegaard. This paper shall draw upon Dewey’s notion of wholeheartedness and Kierkegaard’s notion of purity of heart, to make the case that if educators embrace these in their practices, we may become more trustworthy. (shrink)

John Dewey has been portrayed as a sort of villain in Rosenow's (1997) article which appeared in this journal, apparently because he was unfairly opposed to God and to religion, and also because he deliberately usurped religious language to 'camouflage' his secular ideas. By drawing mainly upon similar sources but with some important additions, I wish to challenge the four major concerns raised in Rosenow's article and in doing so aim to offer an alternative interpretation. It is understood here (...) that Dewey's approach to religion was not so much religious as it was 'spiritual' and while developing and changing throughout his writings, his ideas on spirituality nevertheless were thoroughly entwined with his other views, especially those dealing with education, science and democracy. (shrink)

This paper aims to offer an evaluation of Australia's National Framework for Values Education in terms of its educative value. The criteria to be employed in this evaluation shall be drawn primarily from the works of UNESCO and John Dewey. In addition to a re-evaluation of values, consideration will also be given to how individual learners are being prepared to participate democratically in the quest for world peace. It will therefore be necessary to determine whether the Australian framework promotes (...) the potential for democratic participation through inquiry or whether through schooling its overtly nationalistic agenda actually stifles the capacity of persons to participate in a pursuit for global understandings and world peace. (shrink)

This paper aims to offer an evaluation of Australia's National Framework for Values Education in terms of its educative value. The criteria to be employed in this evaluation shall be drawn primarily from the works of UNESCO and John Dewey. In addition to a re‐evaluation of values, consideration will also be given to how individual learners are being prepared to participate democratically in the quest for world peace. It will therefore be necessary to determine whether the Australian framework promotes (...) the potential for democratic participation through inquiry or whether through schooling its overtly nationalistic agenda actually stifles the capacity of persons to participate in a pursuit for global understandings and world peace. (shrink)

Amongst the many aims of education, surely the pursuit of global peace must be one of the most significant. The mandate of UNESCO is to pursue world peace through education by primarily promoting collaboration. The sort of collaboration that UNESCO endorses involves democratic dialogue, where various persons from differing backgrounds can come together, listen, negotiate and discuss possible ways in which peace might be pursued. While this sort of democratic dialogue with its associated free intellectual inquiry is more readily acceptable (...) for issues dealing with problems in the realm of physical nature, it is not so easily tolerated in the realm of ethics and values. Indeed inquiry into the realm of ethics by Kierkegaard has been described by Levinas to be a form of violence. Similarly John Dewey's work has been included in a list of the ten most harmful books by some conservatives in the United States because he promoted inquiry into morals and religion. Dewey argued against the assumption that there are two-realms—one physical and one moral. He and Kierkegaard both encouraged democratic inquiry into ethics, which is the sort of collaboration recognised by UNESCO as being necessary if we are to pursue world peace. Yet such investigations can be considered by some to be violent and harmful. It is argued here that pursuing inquiries into ethics and aims of education, while appearing to challenge the status quo, should not be construed as being violent but rather should be understood as democratic and educative. (shrink)