Ethical response to the dilemma of retired clergy in the Nigerian Baptist convention

2021 ◽  
Author(s):  
Humanus Discourse ◽  
Peter Ottuh ◽  
Jonathan Ovie Ihwighwu
Keyword(s):  
Ethical Response

scholarly journals Walking, Wounds and Washing Feet: Pedetic Textures of a Theo-Ethical Response to Migration

2018 ◽  
Vol 32 (1) ◽  
pp. 3-19
Author(s):  
Susanna Snyder
Keyword(s):  
Crucial Role ◽  
The Face ◽  
Ethical Response ◽  
Heuristic Devices

Feet play a crucial role in migration, and experiences of death and hopes for new life are etched into migrants’ soles. In the face of complex and fraught ethical debates that have largely been deontological and teleological in tone, this article employs feet and footwashing as heuristic devices to suggest the need for receiving communities to develop a multi-textured virtue-based response alongside these. Cultivation of a habitus rooted in attention to bodies, service, power subversion, mutuality and confession could lead to new life both for those in migration and those long settled.

The Power to be Ethical: Controlling Moral Assemblages in Border Militias

2021 ◽  
pp. 089124162110218
Author(s):  
John R. Parsons
Keyword(s):  
United States ◽  
The United States ◽  
Recent Interest ◽  
Ethical Conflicts ◽  
Moral Landscape ◽  
The Government ◽  
Moral Certainty ◽  
The Right ◽  
Ethical Response

Every year, hundreds of U.S. citizens patrol the Mexican border dressed in camouflage and armed with pistols and assault rifles. Unsanctioned by the government, these militias aim to stop the movement of narcotics into the United States. Recent interest in the anthropology of ethics has focused on how individuals cultivate themselves toward a notion of the ethical. In contrast, within the militias, ethical self-cultivation was absent. I argue the volunteers derived the power to be ethical from the control of the dominant moral assemblage and the construction of an immoral “Other” which provided them the power to define a moral landscape that limited the potential for ethical conflicts. In the article, I discuss two instances Border Watch and its volunteers dismissed disruptions to their moral certainty and confirmed to themselves that their actions were not only the “right” thing to do, but the only ethical response available.

Justice and the Ethical Response to Suffering

2020 ◽  
Vol 21 (1) ◽  
pp. 73-75
Author(s):  
Sabrina Derrington
Keyword(s):  
Ethical Response

Ethical response to liability crisis

2005 ◽  
Vol 192 (3) ◽  
pp. 980
Author(s):  
Sébastien Tassy ◽  
Guillaume Gorincour
Keyword(s):  
Ethical Response

"The Presence of the Other is a Presence that Teaches": Levinas, Pragmatism, and Pedagogy

2006 ◽  
Vol 14 (1-2) ◽  
pp. 91-108 ◽  
Author(s):  
Claire Elise Katz
Keyword(s):  
Educational Philosophy ◽  
Jewish Education ◽  
Positive Response ◽  
Political Community ◽  
The Other ◽  
Ethical Framework ◽  
The Political ◽  
Moral Cultivation ◽  
Ethical Response ◽  
Ethical Project

AbstractAlthough Levinas talks about ethics as a response to the other, most scholars assume that this "response" is not something tangible—it is not an actual giving of food or providing of shelter and clothing. But there is evidence in Levinas's own writings that indicate he does intend for a positive response to the Other. In any event, while he acknowledges that the other is the sole person I wish to kill, killing the other, within an ethical framework would be a violation of that response. The failure to respond to the other ethically requires us to ask if Levinas's project needs an educational philosophy or a model of moral cultivation to supplement it. This essay explores this question by putting into conversation Levinas's ethical project and his interest in Jewish education with John Dewey's philosophy of education and its relationship to the political community. This exploration will help us see what this field of research might offer in promoting the cultivation of ethical response as Levinas envisions it and what its limits are.

scholarly journals Pain of Extinction: The Death of a Vulture

1970 ◽  
Vol 16 (2) ◽  
Author(s):  
Thom Van Dooren
Keyword(s):  
Gyps Bengalensis ◽  
Ethical Response

In the mid-1990s it was discovered that populations of three species of Asian vulture were disappearing at an unprecedented rate throughout India and the surrounding region. In attempting to convey the gravity of this situation we are often drawn to present it through numbers and data, to recount, for example, that 99 per cent of the Oriental white-rumped vultures (Gyps bengalensis) are now gone. But is this an appropriately ethical response to the mass death of vultures and the likely extinction of their species? In contrast to these more conventional accounts of extinctions, this article takes up the pain of vultures and the claim for response and responsibility that this pain issues. Writing about pain brings individual vultures (and others) back into our accounts as ethical subjects. But inside the multispecies communities of life that we all inescapably inhabit, I argue that this responsibility requires a worldliness beyond discrete individuals, and consequently must be understood as a generative opening, drawing us into entangled accountabilities.

scholarly journals Nothing in This World Is Indifferent to Us': The Primacy of Encounter and the Intersubjectivity of Nature

Lumen et Vita ◽  
2015 ◽  
Vol 6 (1) ◽  
Author(s):  
Anna Robertson
Keyword(s):  
Theological Anthropology ◽  
The United States ◽  
Natural World ◽  
Terry Tempest Williams ◽  
Human Relationships ◽  
United States Today ◽  
Wendell Berry ◽  
End Times ◽  
Ethical Response

“We’re moving from one plane of reality to another,” says Terry Tempest Williams in an interview with Yes! Magazine, “and what is required of us is spiritual.” Many people alive in the United States today have grown up bombarded by the seemingly futile refrain that if we don’t cut back on x (activity) in y (years), z (catastrophe) will ensue – with x becoming broader in scope, y becoming smaller in number, and z becoming more horrific with each passing year. Among the natural responses to such daunting and repetitive premonitions are anxiety and anguish: “Accept the anxiety, embrace the deeper anguish,” suggests Robert Jensen, “and then get apocalyptic.” Drawing upon Laudato si, liberation theology, and eco psychology, this paper argues for the importance of encounters (increasingly scarce) with the natural world, human and other-than-human, as a necessary spiritual practice grounding a commitment to ecojustice in times which are indeed end times of sorts. In a consideration of theological anthropology, I suggest, along with ecopsychologist Will Adams, that our subjectivity is indeed an intersubjectivity, arising out of our ethical response to not only the human other but also the other-than-human. We are by nature relational beings, and we must remember that this relation is not only relevant in human-human relationships. Liberation theologians have articulated the foundational nature of the encounter with poor – an experience which at once inspires awe, evokes mercy, and demands action – in grounding liberative praxis. Likewise, the encounter with nature, when its intersubjectivity is considered, grounds a praxis of ecojustice. Finally, understanding apocalypse in its etymological sense as “unveiling,” I argue for the role of the apocalyptic imagination, in making possible sustained exposure to such encounters, which entail both joy and despair. “Expect the end of the world,” writes Wendell Berry, “Be joyful though you have considered all the facts…Practice resurrection.”

scholarly journals Foucault's "fearless speech" and the transformation and mentoring of medical students

2021 ◽  
Author(s):  
Thomas J Papadimos ◽  
Stuart J Murray
Keyword(s):  
Medical Education ◽  
Medical Students ◽  
American Medical ◽  
Free Speech ◽  
Freedom Of Expression ◽  
Medical Profession ◽  
Truth Telling ◽  
The Public ◽  
Educational Effort ◽  
Ethical Response

In his six 1983 lectures published under the title, Fearless Speech (2001), Michel Foucault developed the theme of free speech and its relation to frankness, truth-telling, criticism, and duty. Derived from the ancient Greek word parrhesia, Foucault's analysis of free speech is relevant to the mentoring of medical students. This is especially true given the educational and social need to transform future physicians into able citizens who practice a fearless freedom of expression on behalf of their patients, the public, the medical profession, and themselves in the public and political arena. In this paper, we argue that Foucault's understanding of free speech, or parrhesia, should be read as an ethical response to the American Medical Association's recent educational effort, Initiative to Transform Medical Education (ITME): Recommendations for change in the system of medical education (2007). In this document, the American Medical Association identifies gaps in medical education, emphasizing the need to enhance health system safety and quality, to improve education in training institutions, and to address the inadequacy of physician preparedness in new content areas. These gaps, and their relationship to the ITME goal of promoting excellence in patient care by implementing reform in the US system of medical education, call for a serious consideration and use of Foucault's parrhesia in the way that medical students are trained and mentored.

Edward Schillebeeckx's Creation Theology as a Resource for Ecological Ethics

Horizons ◽  
2011 ◽  
Vol 38 (2) ◽  
pp. 253-273
Author(s):  
Erica Olson-Bang
Keyword(s):  
Environmental Ethics ◽  
Kingdom Of God ◽  
Ecological Crisis ◽  
Ecological Ethics ◽  
Global Community ◽  
Creation Theology ◽  
Present Practice ◽  
Fertile Soil ◽  
Ecological Ethic ◽  
Ethical Response

ABSTRACTAs the global community becomes increasingly attuned to the disastrous consequences of our long-standing environmental prodigality, Christians and Christian theologians are cultivating theological and ethical responses to the ecological crisis with the goal of fostering life-giving understandings of creation and ecophilic lifestyles. While many theologians and ethicists have heeded this call to read the signs of the environmental times, Schillebeeckx's creation theology remains an underutilized resource for developing an ethical response to this contemporary crisis. This article seeks to offer Schillebeeckx's theology of creation as fertile soil for nurturing an ecological ethic. This article highlights Schillebeeckx's growing ecological concerns, illustrates the connection between Schillebeeckx's theology of creation and his ecological consciousness, and transposes Schillebeeckx's emerging ecological themes into the register of environmental ethics. This ecological ethics emphasizes co-creativity with God in creation, ecological asceticism, following Christ's creational praxis, and actualizing the present practice of the coming kingdom of God.

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