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Of Wild Beasts and Bloodhounds: John Locke and Frederick Douglass on the Forfeiture of Humanity 《野兽与猎犬:约翰·洛克与弗雷德里克·道格拉斯论人性的丧失》
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2022-02-04 DOI: 10.5840/jsce202111548
Jennifer A. Herdt
ABSTRACT:The doctrine of the image of God is often regarded as grounding human dignity in something permanent and unchanging that transcends our attitudes and behaviors. Yet we persistently encounter the argument that particular human individuals or groups have acted so as to forfeit their moral standing as fellow humans. They are bestialized, categorized as non-human animals, lifting ordinary restraints on punishment. I examine the logic of this argument in John Locke, Thomas Aquinas, and contemporary felony disenfranchisement, showing how it involves slippage between the unobjectionable notion that specific rights may in particular circumstances be forfeited, and the deeply troubling claim that one's moral standing as human can as such be forfeited. I argue that an apparently similar rhetoric of dehumanization employed by Frederick Douglass, in contrast, refrains from stripping the opponent of moral considerability.
摘要:上帝形象的教义常常被认为是人类尊严的基础,它超越了我们的态度和行为,是永恒不变的。然而,我们不断地遇到这样的论点,即特定的人类个人或群体的行为是为了丧失他们作为人类同胞的道德地位。他们被兽化,被归类为非人类动物,解除了普通的惩罚限制。我考察了约翰·洛克、托马斯·阿奎那和当代重罪剥夺公民权这一论点的逻辑,展示了它是如何涉及到在特定情况下特定权利可能被剥夺这一不容置疑的观念与作为人类的道德地位可能因此被剥夺这一令人深感不安的主张之间的滑移的。我认为,弗雷德里克·道格拉斯(Frederick Douglass)所使用的一种明显类似的非人性化修辞,相反,避免剥夺对手的道德可观性。
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引用次数: 2
Apprehending "The Human": Theological Anthropology and the Crisis of Credibility in the Social Sciences 理解“人”:神学人类学与社会科学的可信度危机
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2022-02-04 DOI: 10.5840/jsce2021122855
N. Arner
ABSTRACT:I specify both challenges and opportunities for integrating social scientific and theological accounts of "the human." I first show that the interests of many theological ethicists lead them to engage social scientific studies. I then demonstrate that numerous social scientists caution against relying on their publications about the human since these results are of questionable generality and veracity. I next identify some research practices that are recommended by social scientists for restoring the credibility of their publication record. I also illustrate how theological ethicists can benefit from adopting these practices in their quest to provide a general and true account of the human. I conclude that theological anthropology is a rich locus for interdisciplinary engagement, though lasting work on this topic requires sacrificial commitment to the truth, honest willingness to scrutinize one's sources, and patient attention to particularities.
摘要:本文阐述了将社会科学与神学对“人”的解释相结合的挑战与机遇。我首先指出,许多神学伦理学家的兴趣导致他们从事社会科学研究。然后,我证明了许多社会科学家警告不要依赖他们关于人类的出版物,因为这些结果的普遍性和准确性值得怀疑。接下来,我将介绍一些由社会科学家推荐的用于恢复其出版记录可信度的研究实践。我还说明了神学伦理学家在寻求提供人类的一般和真实描述时,如何从采用这些实践中受益。我的结论是,神学人类学是跨学科参与的丰富场所,尽管在这个主题上的持久工作需要对真理做出牺牲,诚实地愿意仔细审查自己的来源,并耐心地关注特殊性。
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引用次数: 0
The Making of Stanley Hauerwas: Bridging Barth and Postliberalism by David B. Hunsicker (review) 《斯坦利·豪尔斯的形成:连接巴斯与后自由主义》作者:大卫·亨斯克
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2022-02-04 DOI: 10.5840/jsce202141271
Lawrence M. Stratton
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引用次数: 0
The Ethics of Radical Life Extension: Catholic, Protestant, Orthodox Christian, and Global Ethic Perspectives 激进延长生命的伦理:天主教、新教、东正教和全球伦理观点
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2022-02-04 DOI: 10.5840/jsce202112753
H. Haker, William Schweiker, Perry T. Hamalis, Myriam Renaud
ABSTRACT:Biomedical technologies capable of sharply reducing or ending human aging, "radical life extension" (RLE), call for a Christian response. The authors featured in this article offer some preliminary thoughts. Common themes include: What kind of life counts as a "good life;" the limits, if any, of human freedom; the consequences of extended life on the human species and on the Earth; the meaning and value of finite and vulnerable embodied life; the experience of time; anthropological self-understanding; and human dignity. Notably, all four authors share serious concerns about RLE's potential effects.
摘要:能够大幅减少或结束人类衰老的生物医学技术,“激进的寿命延长”(RLE),呼吁基督徒做出回应。这篇文章中的作者提供了一些初步的想法。共同的主题包括:什么样的生活才算是“美好的生活”;人类自由的极限(如果有的话);延长生命对人类和地球的影响;有限而脆弱的具体生命的意义和价值;时间的经验;人类学自我理解;以及人的尊严。值得注意的是,所有四位作者都对RLE的潜在影响表示严重担忧。
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引用次数: 1
Abortion and the Christian Tradition: A Pro-Choice Theological Ethic by Margaret Kamitsuka (review) 《堕胎与基督教传统:支持选择的神学伦理》玛格丽特·神冢著(书评)
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2022-02-04 DOI: 10.5840/jsce202141263
Sarah M. Moses
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引用次数: 0
The Case of America's Modern-Day Metics 美国现代Metics案例
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2022-02-04 DOI: 10.5840/jsce202141252
Victor Carmona
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引用次数: 0
Disruption 中断
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2021-10-04 DOI: 10.1515/iupac.88.0692
Traci C. West
absract:To examine the institutional ethics of the church there must be a focus on how the mutually reinforcing interplay of cultural and political values of white supremacy and heteropatriarchy are so effectively perpetuated by Christians through their church bodies. Analysis of this institutional process includes an illustration from the United Methodist Church 2019 quadrennial global assembly and a moment of LGBTQI protest against the Church's enactment of the "traditional plan" banning equality across sexual orientations and gender identities by limiting ordination and full access to pastoral care to cisgender heterosexuals. A transformative vision of institutional ethics of the church requires disruption of the church's commitment to preserving social domination.
摘要:要考察教会的制度伦理,必须关注白人至上和异性恋父权制的文化和政治价值观是如何通过教会团体有效地延续下去的。对这一制度过程的分析包括联合卫理公会2019年四年一度的全球大会的例证,以及LGBTQI抗议教会通过限制对顺性异性恋者的任命和完全获得教牧关怀来禁止性取向和性别认同平等的“传统计划”的时刻。教会制度伦理的变革愿景需要打破教会对维护社会统治的承诺。
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引用次数: 81
Disability and Resurrection: Eschatological Bodies, Identity, and Continuity 残疾与复活:末世的身体、同一性与连续性
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2021-08-16 DOI: 10.5840/JSCE20216141
Lisa D. Powell
abstract:This article engages the debate around embodiment in the resurrected life, drawing from sources in disability theology, black theology, and womanist ethics. Do we retain "body marks," as M. Shawn Copeland calls them in her consideration of the scars and wounds on black bodies? Or, as Nancy Eiesland and Amos Yong discuss it: do we retain our impairments as Christ did after his resurrection? I will describe the debate, highlight concern over continuity of identity, and use J. Kameron Carter's work on theology and race to propose an alternative approach.
本文从残疾神学、黑人神学和女性主义伦理学的角度,对复活生命中的化身进行了讨论。我们是否保留了肖恩·科普兰(Shawn Copeland)在思考黑人身上的伤疤和伤口时所说的“身体印记”?或者,正如南希·艾伊斯兰(Nancy Eiesland)和阿莫斯·杨(Amos Yong)所讨论的那样:我们是否会像基督复活后那样保留我们的缺陷?我将描述这场辩论,强调对身份连续性的关注,并利用j·卡梅伦·卡特(J. cameron Carter)关于神学和种族的著作提出另一种方法。
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引用次数: 0
Beyond a Bourgeois Bioethics 超越资产阶级生命伦理学
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2021-08-16 DOI: 10.5840/JSCE202161444
Michael Mccarthy
ABSTRACT:This essay draws on the work of Johann Baptist Metz to reimagine a Christian Bioethics that develops from the place of suffering. Beginning from the place of suffering resists the future offered within the scientific-technological paradigm. In turning to Metz, Christian bioethics should give greater attention to complex social structures that contribute to injustices and inequalities resulting in health disparities and unnecessary deaths.
摘要:本文借鉴约翰·施洗者·梅斯的著作,重新构想了一种从苦难中发展起来的基督教生命伦理学。从苦难的地方开始抵制科学技术范式所提供的未来。在谈到梅斯的问题时,基督教生命伦理学应当更多地关注造成健康差距和不必要死亡的不公正和不平等的复杂社会结构。
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引用次数: 1
And It Was Good: Building an Ethics of Sufficiency 它是好的:建立一个充足的道德
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2021-08-16 DOI: 10.5840/JSCE202152639
Joe Blosser
ABSTRACT:To follow Jesus's command to love our neighbors in our neoliberal age, Christians must cultivate new theological and economic stories that urge practices of sufficiency—ways of living with "enough." The neoliberal version of the United States's origin story of the American Dream, built on individual responsibility and meritocracy, knows no end to monetary accumulation. And the ways neoliberal rationality colors the Christian creation story can reinforce the drive toward endless accumulation. There are ways of living and practicing Christian stories, however, that can cultivate the kind of communities that form people to know how to say "enough." This article argues that there is no genuine community, service to others, or love of neighbor if Christians cannot live out of these new stories that cultivate an ethics of sufficiency. Economically privileged Christians cannot love our lower-income neighbors if we continue to participate in a rationality that encourages limitless economic acquisition.
摘要:在新自由主义时代,要遵循耶稣的命令去爱我们的邻居,基督徒必须培养新的神学和经济故事,敦促实践“足够”的生活方式。新自由主义版本的美国梦的起源故事建立在个人责任和精英政治的基础上,金钱积累永无止境。而新自由主义理性赋予基督教创世故事色彩的方式,可以强化无止境积累的动力。然而,有一些生活和实践基督教故事的方法,可以培养一种社区,使人们知道如何说“够了”。这篇文章认为,如果基督徒不能活出这些培养自足伦理的新故事,就没有真正的社区、对他人的服务或对邻居的爱。如果我们继续参与一种鼓励无限经济获取的理性,经济上享有特权的基督徒就无法爱我们低收入的邻居。
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引用次数: 0
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JOURNAL OF THE SOCIETY OF CHRISTIAN ETHICS
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