John Howard Yoder's reclamation of Christ's law of love as normative for Christian ethics makes important contributions to the field, but this pacifist legacy is tainted by his sexual violence against women. Prominent "witness" and "feminist" ethicists either defend or condemn Yoder, reflecting retributive approaches to wrongdoing. Restorative justice models—with their emphasis on truth-telling, particularity, and communal responses to violence—illuminate common ground between these often antagonistic groups of ethicists, whose specific resources are needed to "do justice" to (...) class='Hi'>Yoder's legacy. Yoder claimed that "Christian identity itself calls for feminist engagement," but he failed to fully develop this claim in his theology or embody it in his life. By collaborating in such a truly feminist pacifist politics, witness and feminist ethicists not only strengthen their own internal projects with respect to the church's mission and the promotion of women's flourishing but also more effectively address sexual violence. (shrink)

This essay reflects on the role academic journals like the JRE can play in facilitating and addressing tainted legacies. As an institution in religious ethics, the journal not only determines whose work is important, but it also replicates such judgments, passing certain sets of issues, concerns, and methods down from the past to the present, shaping future work. Journals highlight the systemic, structural elements of legacies that we often neglect in heated debate over how to respond to them. Consequently, they (...) illuminate the complexity of the problems tainted legacies present. I first discuss three ways a journal like the JRE facilitates the structural features of tainted legacies in religious ethics. I then suggest how the JRE might implement a position I call the “reformer” in response to such legacies. This position emphasizes practices of moral repair designed to challenge the systemic injustices that underlay tainted legacies. (shrink)

The prevalence of tainted legacies within Christian ethics, across the academy, and in contemporary public debate raises difficult questions about handling legacies implicated in traumatic pasts. This essay uses the concept of moral injury to illuminate the moral complexities of tainted religious legacies and employs feminist and womanist ethics to provide strategies for moral repair in the wake of these and other such legacies. It first argues that, despite significant limitations, moral injury provides purchase on the experience of encountering tainted (...) religious legacies by naming the type of agency involved, describing the moral harm tainted legacies cause, and highlighting the social and institutional context of that harm. It then argues that feminist and womanist responses to morally injurious forms of Christianity—particularly explorations of redemptive suffering—not only resonate with responses to Yoder’s case and other tainted legacies current in public debate but also provide criteria for assessing those responses. (shrink)

The best way to divide control over children’s education between private and state authorities is unclear. This task has ethical implications that this thesis explores—in the context of a pluralist liberal democracy. In cases where authority over children’s education is granted to private groups, like ethnic or religious minorities, rights are often part of the default vocabulary adopted by politically liberal commentaries. These rights are often viewed as a shield that offers the group immunity from state interference. Some illiberal minority (...) groups argue that they need to be shielded from state interference because the persistence of their cultural or religious identity depends on it. For example, the Amish community in Wisconsin argued in Wisconsin v. Yoder that the future of their community would be jeopardized if they were forced to send their children to school beyond the age of fourteen. While a rights-based approach does explain many of the variables connected with cases like these, the explanation is incomplete. I will offer two clarifications to the rights-based view. First, in the event that a minority group is shielded from state interference, it is not clear that it would be morally legitimate for the group to take over the authority of the state. I will, then, offer a plausible theory that could justify the self-governing authority of minority groups in these situations. My second clarification is that the concept of individual autonomy, often the central liberal value protected by rights, is too broad to support a zero-tolerance approach toward illiberal groups. This indicates that illiberal minority groups might still have a claim to self-governing authority even though they arguably interfere with the autonomy of their children. Some interference with minor elements of individual autonomy should arguably be tolerated in cases where the ruination or assimilation of the group’s unique culture or religion is at stake. (shrink)

Existing conceptions of autonomy tend to fall to one of two criticisms: they either fail to capture our intuitive understanding that autonomy implies an ability to act congruently with the demands of justice and equality, or they are unclear as to whether particular actions must be good by some standard to be considered autonomous. In this article I propose a conception of autonomy that is clear on both these fronts, and I show how this description is useful for both clarifying (...) what educators must do to teach for autonomy, and for resolving currently problematic issues in the literature on autonomy. (shrink)

Mindful of how the history of bioethics has often been presented, we explore the background, contributions, and influence of Van Rensselaer Potter on the roots of bioethics. In the last few decades, dozens of papers have been written and published, including several doctoral theses and defenses on V. R. Potter‘s concept of bioethics. In those works, the context of the emergence of Potter’s bioethics has sometimes been suggested, but never analyzed thoroughly. We identify seven pillars of influence for Van Rensselaer (...) Potter’s bioethical credo, drawing on several facts from the rich cultural heritage of Wisconsin, where Potter had lived and worked for the most part of his life. (shrink)

In this volume, Douglas Yoder uses the tools of modern and postmodern philosophy and biblical criticism to elucidate the epistemology of the Tanakh, the collection of writings that comprise the Hebrew Bible. Despite the conceptual sophistication of the Tanakh, its epistemology has been overlooked in both religious and secular hermeneutics. The concept of revelation, the genre of apocalypse, and critiques of ideology and theory are all found within or derive from epistemic texts of the Tanakh. Yoder examines how (...) philosophers such as Spinoza, Hume, and Kant interacted with such matters. He also explores how the motifs of writing, reading, interpretation, image, and animals, topics that figure prominently in the work of Derrida, Foucault, and Nietzsche, appear also in the Tanakh. An understanding of Tanakh epistemology, he concludes, can lead to new appraisals of religious and secular life throughout the modern world. (shrink)

People are motivated by shared social values that, when held with moral conviction, can serve as compelling mandates capable of facilitating support for ideological violence. The current study examined this dark side of morality by identifying specific cognitive and neural mechanisms associated with beliefs about the appropriateness of sociopolitical violence, and determining the extent to which the engagement of these mechanisms was predicted by moral convictions. Participants reported their moral convictions about a variety of sociopolitical issues prior to undergoing functional (...) MRI scanning. During scanning, they were asked to evaluate the appropriateness of violent protests that were ostensibly congruent or incongruent with their views about sociopolitical issues. Complementary univariate and multivariate analytical strategies comparing neural responses to congruent and incongruent violence identified neural mechanisms implicated in processing salience and in the encoding of subjective value. As predicted, neuro-hemodynamic response was modulated parametrically by individuals’ beliefs about the appropriateness of congruent relative to incongruent sociopolitical violence in ventromedial prefrontal cortex, and by moral conviction in ventral striatum. Overall moral conviction was predicted by neural response to congruent relative to incongruent violence in amygdala. Together, these findings indicate that moral conviction about sociopolitical issues serves to increase their subjective value, overriding natural aversion to interpersonal harm. (shrink)

t. 1. Dialog s V. V. Davydovym -- t. 2. Nereshennye problemy razvivai︠u︡shchego obrazovanii︠a︡.

Indexicality, the ability of language to evoke the context in which it usually occurs, is a concept commonly drawn upon in sociolinguistics and linguistic anthropology. This article applies the framework of orders of indexicality to political discourse about a controversial topic in Pittsburgh, United States, the construction of bike lanes. A concordance analysis of the term bike lanes in news media, blogs and online news comments helps to explain the variation in the indexical meanings of bike lanes between those who (...) oppose and those who support bike lanes. We argue that the orders of indexicality approach helps explain how groups with different interests can reinforce or challenge the possible discursive associations of a loaded political term. (shrink)

Establishing territorial control was one of the primary activities of colonial presence on Timor from the late nineteenth century. In Portuguese Timor as elsewhere in Southeast Asia, the colonial s...

From the perspective of African American women firefighters, the authors examine the social interactions that make them excluded “outsiders within” their firehouses and different from not only dominant white men but also other subordinated groups of Black men and white women firefighters. Drawing on extensive survey data from 24 Black women career firefighters nationwide and detailed interviews with 22 of these, the authors found persistent and pervasive patterns of subordination through the exclusion of Black women, reflected in insufficient instruction, coworker (...) hostility, silence, close supervision, lack of support, and stereotyping. Perceived differences of Black women from white and Black men as well as white women created strained relations, especially when Black men and white women gained some acceptance by virtue of their gender and race, respectively, and thus reportedly distanced themselves from Black women. The experiences of African American women firefighters highlight the omnirelevance and intertwining of race and gender. (shrink)

In this article, the authors examine how the debate over women's executions during the nineteenth and early twentieth century funneled and in various ways processed the contrary demands of gender and capital justice. They show how encounters with capital punishment both reflected and reinforced dominant interpretations of womanhood and as such contributed to the intricate web of normative strictures that affected all women at the time. At the same time, however, the often heated debates that accompanied such cases pried open (...) some of the contradictions inherent in the dominant interpretations and, as a result, came to challenge the boundaries that separated not only women from men but also women from each other. Rather than viewing gender as a unidirectional influence on capital punishment, the authors argue that gender is best approached as an evolving social category that gets reconstructed, modified, and transformed whenever it is implicated in social practices and public debates. (shrink)

Health policy sometimes hinges on claims about the responsibility borne by people or corporations for health outcomes. We don't want these claims to be arbitrary, so we construe them as discoveries of plain fact. But we're mistaken. They are interwoven with our values and social institutions. Recognizing that they are allows us to debate them more honestly and thoroughly.

Standard models of adolescent risk taking posit that the cognitive abilities of adolescents and adults are equivalent, and that increases in risk taking that occur during adolescence are the result of socio emotional differences in impulsivity, sensation seeking, and lack of self-control. Fuzzy-trace theory incorporates these socio emotional differences. However, it predicts that there are also cognitive differences between adolescents and adults, specifically that there are developmental increases in gist-based intuition that reflects understanding. Gist understanding, as opposed to verbatim-based analysis, (...) generally has been hypothesized to have a protective effect on risk taking in adolescence. Gist understanding is also an essential element of informed consent regarding risks in medical decision- making. Evidence thus supports the argument that adolescents’ status as mature minors should be treated as an exception rather than a presumption, because accuracy in verbatim analysis is not mature gist understanding. Use of the exception should be accompanied by medical experts’ input on the bottom-line gist of risks involved in treatment. (shrink)

The purpose of this article is to assess Rosabeth Moss Kanter's work on tokenism in light of more than a decade of research and discussion. While Kanter argued that performance pressures, social isolation, and role encapsulation were the consequences of disproportionate numbers of women and men in a workplace, a review of empirical data concludes that these outcomes occur only for token women in gender-inappropriate occupations. Furthermore, Kanter's emphasis on number balancing as a social-change strategy failed to anticipate backlash from (...) dominants. Blalock's theory of intrusiveness suggests that surges in the number of lower-status members threaten dominants, thereby increasing gender discrimination in the forms of sexual harassment, wage inequities, and limited opportunities for promotion. Although Kanter's analysis of the individual consequences of tokenism was compelling to researchers and organizational change agents, continued reliance on numbers as the theoretical cause of, and as the solution to, gender discrimination in the workplace neglects the complexities of gender integration. (shrink)

In this article the authors examine the ways in which the definition of work as paid employment has affected women's health research, the knowledge and understanding of the relationships between women's work and health, and health and social policies. The authors argue for research and public policy based on an expanded definition of women's work, a redefinition that goes beyond employment to reflect the multiple contexts and dimensions of women's work as well as the diversity and differences among women.

On e recent change in the Society of Professional journalists Code of Ethics emphasizes that journalists should consider minimizing harm to society. This emphnsis follows more than a decade of thinking by educators who have called for teaching journalism students moral philosophy and moral reasoning decision making models-models that generally examine potential harm that surrounds newsroom decisions. This study, a quasi-experiment, examines pretest and posttest results of 210 students in 9 sections of n mass media ethics class taught over 6 (...) different semesters. After taking the course, which emphasized moral reasoning, students were more likely to make decisions that minimized harm, while gaining certainty in their answers. Diflerences between news-editorial and public relntions students are noted. Essays written by the students support the finding that education in moral reasoning can be effective in the development ofstudent journalists and their sense ofresponsibility to society. (shrink)

This study examined the historical perspectives of eleven emergent bilingual and bilingual students at two middle schools. Data analysis revealed that the participants’ perspectives on U.S. history reflected three schematic narrative templates focused on nation-building, equality, and discrimination. The participants primarily employed the (in)equality narratives when discussing aspects of U.S. history directly linked to their identities. The findings add to the extant research on student historical perspectives and use of schematic narrative templates. The findings further suggest that engaging (emergent) bilingual (...) students in examining multiple perspectives and conducting critical history inquiry can contribute to notions of culturally and linguistically responsive social studies instruction. (shrink)

The purpose of this article is to analyze the variability of the "Self-made-man" idea in the context of the Christian Middle Ages in its primarily historical and philosophical presentation. Research is based on the historical and philosophical analysis of the medieval philosophy presented foremost by the works of Aurelius Augustine, P. Abelard, Thomas Aquinas, and also by the modern researches of this epoch. Theoretical basis. Historical, comparative, and hermeneutic methods became fundamental for this research. Originality. The conducted analysis allowed to (...) draw a conclusion that, despite the still existing view of the Middle Ages as a kind of an ideological gap in the formation of the self-determination idea, the Christian philosophy of this period not only does not reject but also gives essentially the universal character of the ancient intention to recognize the individual’s right to self-determination and self-government, makes it not only religiously acceptable but also obligatory. Conclusions. Despite to general theocentrism, providentialism and fatalism of Christian medieval philosophy and culture in general, at its epicenter there is a man of a special type, focused on preserving spiritual autonomy and identity in the social dimensions of their existence, and at the same time, on personal responsibility for their own destiny. Such focus became a logical and somewhat unexpected result of the complex interaction of numerous factors of medieval culture, as well as the ideas and intentions inherited from Antiquity. In particular, the idea that a person who does not act freely cannot be morally responsible for what he does, as well as the intentions of the ancient sage to autonomy, autarky, and apoliticism. In the Middle Ages, this intention became essentially universal, as it became a right, even an obligation of every Christian to be free, at least from the worldly, in determining and realizing his own destiny. The gradual compromise recognition that personal salvation is possible only as a result of synergy, i.e. the co-participation of God’s grace and human freedom, legitimizes and strengthens its focus on active personal efforts and personal responsibility for one’s own salvation, in fact for one’s own destiny. All this in historical perspective was found in its radicalized and purified from all sorts of mystical and religious layers of expression in the idea of "Self-made-man". (shrink)

The purpose. Critical social philosophy of education strives to provide a radical critique of existing models of education in the so-called Western models of democracy, creating progressive alternative models. In this context, the proposed integrative metatheory, which is based on classical and modern sources, concepts, aims for a comprehensive understanding and reconstruction of the phenomenon of education. One of the main tasks in the sphere of education’s democratization today, therefore, is to bring to education the results of restructuring and democratization (...) of the society, to reflect changes in conditions of life and thinking, experience and transformation of subjectivity in the context of the technological revolution and globalization. Methodology. The critical social theory, which developed in the framework of contemporary neo-Marxism, indicates the need for a thorough analysis of society, however, unlike other theoretical concepts and research programs in order to analyze not a fixation and a statement of the existing social givens. On the contrary, critical analysis of society involves the identification of existing antagonistic, alienating factors that distort public communication.The subject of social analysis is the whole sphere of human and non-human nature, which interacts a person depend on it, the whole system of relations between society and nature, society and man, which is covered by the historical practice of conscious – "praxis". The representative of "pure science" isn't the learning, research subject. He is a public a person, which is the totality of all social definitions included in society and its constituent individuals. For such a "total subject" Object of interest is not something external; on the contrary, the latter appears as a product of his own activity. The scientific novelty examines trends in educational institutions and models of globalizing society in the context of our particular relationship of education and society, man and the state, and processes. The research and systematic analysis of neoliberal reforms at the level of society in general and education in particular are conducted. It examines substantive, structural and functional characteristics of the concept of «critical social philosophy of education» in the context of institutional tendencies of social life, as well as forms and possibilities of its methodological application. It consider a model of «critical social philosophy of education», as embodied in the programs of social development and learning, which are primarily designed to teach people how to lead an independent and original research themselves, society and knowledge systems. However, it is proved that the models and programs should not be cut off from any individual and the collective system of moral and social values, theoretical and applied training, nor from further use of the acquired values, norms and skills in everyday life, science, or in production, sphere of all social institutions. Conclusions. Critical philosophical, educational, pedagogical-psychological surprisingly theory, its models and concepts seek to redefine public and private and the public mind. Based on these grounds, in the future, it allows philosophy of education to develop a more inclusive philosophical vision of education, to apply directly to the problems of democratization and changes in social relations in the direction of equality and social justice in the field of education. The point of view of socio-philosophical and philosophical-еducational, pedagogical-psychological, normative understanding and social critics also requires the use of active efforts in the reconstruuction of education and society, the social vision of what education and human life can be and what their specific limitations in existing societies. (shrink)

The purpose. Critical social philosophy of education strives to provide a radical critique of existing models of education in the so-called Western models of democracy, creating progressive alternative models. In this context, the proposed integrative metatheory, which is based on classical and modern sources, concepts, aims for a comprehensive understanding and reconstruction of the phenomenon of education. One of the main tasks in the sphere of education’s democratization today, therefore, is to bring to education the results of restructuring and democratization (...) of the society, to reflect changes in conditions of life and thinking, experience and transformation of subjectivity in the context of the technological revolution and globalization. Methodology. The critical social theory, which developed in the framework of contemporary neo-Marxism, indicates the need for a thorough analysis of society, however, unlike other theoretical concepts and research programs in order to analyze not a fixation and a statement of the existing social givens. On the contrary, critical analysis of society involves the identification of existing antagonistic, alienating factors that distort public communication.The subject of social analysis is the whole sphere of human and non-human nature, which interacts a person depend on it, the whole system of relations between society and nature, society and man, which is covered by the historical practice of conscious – "praxis". The representative of "pure science" isn't the learning, research subject. He is a public a person, which is the totality of all social definitions included in society and its constituent individuals. For such a "total subject" Object of interest is not something external; on the contrary, the latter appears as a product of his own activity. The scientific novelty examines trends in educational institutions and models of globalizing society in the context of our particular relationship of education and society, man and the state, and processes. The research and systematic analysis of neoliberal reforms at the level of society in general and education in particular are conducted. It examines substantive, structural and functional characteristics of the concept of «critical social philosophy of education» in the context of institutional tendencies of social life, as well as forms and possibilities of its methodological application. It consider a model of «critical social philosophy of education», as embodied in the programs of social development and learning, which are primarily designed to teach people how to lead an independent and original research themselves, society and knowledge systems. However, it is proved that the models and programs should not be cut off from any individual and the collective system of moral and social values, theoretical and applied training, nor from further use of the acquired values, norms and skills in everyday life, science, or in production, sphere of all social institutions. Conclusions. Critical philosophical, educational, pedagogical-psychological surprisingly theory, its models and concepts seek to redefine public and private and the public mind. Based on these grounds, in the future, it allows philosophy of education to develop a more inclusive philosophical vision of education, to apply directly to the problems of democratization and changes in social relations in the direction of equality and social justice in the field of education. The point of view of socio-philosophical and philosophical-еducational, pedagogical-psychological, normative understanding and social critics also requires the use of active efforts in the reconstruuction of education and society, the social vision of what education and human life can be and what their specific limitations in existing societies. (shrink)

Purpose. The research is aimed at understanding the philosophical and journalistic heritage of M. Scheler during 1914-1919. "The philosophy of war" is regarded as the middle link between the phenomenological and anthropological stages of its philosophical evolution. The theoretical and methodological basis of the study is the philosophical legacy of Max Scheler, as well as the work of domestic and Western researchers devoted to this issue. Problems of Weltkriegsphilosophie become comprehensible based on the historical, logical and comparative principles of historical (...) and philosophical analysis, which allowed to theoretically reconstruct the cultural and historical context, philosophical sources and ideological intentions of the German philosopher. Originality. For the first time in domestic historical and philosophical thought, it proved that the works by Max Scheler of the First World War played an outstanding role in the formation of philosophical anthropology as a separate philosophical trend. Conclusions. The basis of the Weltkriegsphilosophie by Max Scheler is the philosophical comprehension of the war in which the thinker tries to see the high sacral meaning, where the sacrifices that the nation brings to the altar of victory are not in vain: the nation is rallying this sacrifice, its readiness for it. According to Scheler, war is the most effective means of forming the so-called "love communities", to which he refers combat brotherhood, family and nation as a "collective personality", which recognizes itself through war. The philosopher is disappointed to some part with militaristic enthusiasm in his later military journalistic works and calls for a spiritual and moral renewal of Europe, fed from Christian roots. At the heart of this renewal should be the principle of personal solidarity, based on the Christian idea of love. However, Catholic universalism is an insufficient means for the formation of a "love community" and a new man who is co-creator of God that constitutes the main core of the philosophical anthropology of Max Scheler, which emerges in the 20s of the twentieth century. Based on this, the article affirms the existence in Sheler’s works of an intermediate stage between his phenomenology and philosophical anthropology – Weltkriegsphilosophie. (shrink)

A common strategy in philosophical debate is to limit the alternative positions available in order to increase the appeal of one's own position. Unfortunately, this has too often been true in debates regarding the justification of religious faith. Both defenders and critics of religious faith have tried to rule out agnosticism as a viable alternative in order to support their own arguments for or against religious faith. Unfortunately, this strategy only encourages what is already the problematic polarization of religious discourse. (...) My goal in writing this paper is to lessen this polarization by making space for agnosticism between atheism and religious faith. I do this by critiquing two arguments against .. (shrink)