Revisions: a Series of Books on Ethics – serie

This book examines the ethical development of American lawyers against a historical, cultural, and religious backdrop. Goes beyond the rules and statements of professional organizations, such as the American Bar Association, and considers how lawyers actually perceive their responsibility for their communities and the ethical standards of their profession.

Back to the Rough Ground is a philosophical investigation of practical knowledge, with major import for professional practice and the ethical life in modern society. Its purpose is to clarify the kind of knowledge that informs good practice in a range of disciplines such as education, psychotherapy, medicine, management, and law. Through reflection on key modern thinkers who have revived cardinal insights of Aristotle, and a sustained engagement with the Philosopher himself, it presents a radical challenge to the scientistic assumptions that have dominated how these professional domains have been conceived, practiced, and institutionalized.

In this volume Russell Hittinger presents a comprehensive and critical treatment of the attempt to restate and defend a theory of natural law, particularly as proposed by Germain Grisez and John Finnis. A Critique of the New Natural Law Theory begins by examining the positions of various moral philosophers such as Alasdair MacIntyre, Alan Donogan, Elizabeth Anscombe, and Stanley Hauerwas, who wish to recover particular facets of premodern ethics. Hittinger then explores the work of Grisez and Finnis, who claim to have recovered natural law in a manner that avoids the standard objections brought against it since the Enlightenment; they thus claim to have recovered natural law theory available once again for moral theology. Hittinger examines this new theory for internal coherence and consistency. In addition, he examines whether it is sufficiently comprehensive to explicate the religious, anthropological, and metaphysical questions that bear upon natural law ethics. He argues that the new natural law theory fails because it does not take into account philosophical anthropology and metaphysics. It cannot show how and why "nature" is normative for human activity. Hittinger concludes that if natural law theory is to be recovered, we must discover how to constructively bring theoretical rationality to bear upon ethics and practical rationality. Until this is done, he asserts, we will not have a defensible theory of natural law.

In this volume Russell Hittinger presents a comprehensive and critical treatment of the attempt to restate and defend a theory of natural law, particularly as proposed by Germain Grisez and John Finnis. A Critique of the New Natural Law Theory begins by examining the positions of various moral philosophers such as Alasdair MacIntyre, Alan Donogan, Elizabeth Anscombe, and Stanley Hauerwas, who wish to recover particular facets of premodern ethics. Hittinger then explores the work of Grisez and Finnis, who claim to have recovered natural law in a manner that avoids the standard objections brought against it since the Enlightenment; they thus claim to have recovered natural law theory available once again for moral theology. Hittinger examines this new theory for internal coherence and consistency. In addition, he examines whether it is sufficiently comprehensive to explicate the religious, anthropological, and metaphysical questions that bear upon natural law ethics. He argues that the new natural law theory fails because it does not take into account philosophical anthropology and metaphysics. It cannot show how and why "nature" is normative for human activity. Hittinger concludes that if natural law theory is to be recovered, we must discover how to constructively bring theoretical rationality to bear upon ethics and practical rationality. Until this is done, he asserts, we will not have a defensible theory of natural law.

Dialectic and Narrative in Aquinas investigates the intent, method, and structural unity of Thomas Aquinas's Summa Contra Gentiles. In this innovative study Thomas S. Hibbs goes against the grain of most traditional interpretations of the work, which claim it serves a missionary or apologetic end, and argues that the intended audience is Christian and that its subject is Christian wisdom. In the process of making his argument, Hibbs also demonstrates that the Summa Contra Gentiles is the most important of Aquinas's texts on the relationship between faith and reason, theology, and philosophy.Since the prologue to the Summa Contra Gentiles has been the focus of nearly all the debates over the work, Hibbs begins with an examination of it and the controversies it has provoked, and tests various interpretations of the prologue in light of the actual text. He then goes on to suggest that the method of the Contra Gentiles is dialectical and that its unifying principle is provided by the narrative structure of scripture. The next chapters are devoted to each of the Contra Gentiles' four ports and Hibbs argues that any interpretation of the first three books must consider how the order of Aquinas's discussion is driven by a series of dialectical encounters with received opinions, especially those of Aristotle and his commentators. Hibbs further demonstrates how attention to the dialectical method of the work has two advantages: first, it enables readers to avoid misinterpretations of Aquinas's positions on various issues, and second, it allows the reader to recapture something of Aquinas's original pedagogical intent. Dialectic and Narrative in Aquinas also reveals how the dialectical method of the Contra Gentiles is crucial to Aquinas's project of subordinating philosophy to theology, and in the concluding chapter Hibbs considers in detail the narrative unity of the Contra Gentiles and brings themes from Aquinas into conversation with contemporary work in genre theory.

Knud Ejler Løgstrup's The Ethical Demand is the most original influential Danish contribution to moral philosophy in this century. This is the first time that the complete text has been available in English translation. Originally published in 1956, it has again become the subject of widespread interest in Europe, now read in the context of the whole of Løgstrup's work. The Ethical Demand marks a break not only with utilitarianism and with Kantianism but also with Kierkegaard's Christian existentialism and with all forms of subjectivism. Yet Løgstrup's project is not destructive. Rather, it is a presentation of an alternative understanding of interpersonal life. The ethical demand presupposes that all interaction between human beings involves a basic trust. Its content cannot be derived from any rule. For Løgstrup, there is not Christian morality and secular morality. There is only human morality.

Jeffrey Stout argues that modern thought was born in a crisis of authority, took shape in flight from authority, and aspired to autonomy from all traditional influence. The quest for autonomy was an attempt to begin completely anew. As such it was bound to fail.Stout traces the secularization of public discourse and its effect on the relation between theism and culture as well as the severance of morality from traditional moorings in favor of autonomy. He is unabashedly historical in his approach, defending the thesis that all thought is historically conditioned and that historical insight is essential to self-understanding.Each section of the book takes up a major problem in contemporary philosophy - the nature of knowledge, the rationality of religious belief, the autonomy of morality- and sets that problem against the background of early modern disputes over authority. The result is simultaneously a critique of ahistorical biases, a survey of major developments in modern thought, and a normative treatment of the problems addressed.The book culminates in the final section with an account of post-Kantian concern with the autonomy of morals. Morality attained relative independence as a form of discourse only in the modern period, but the nature of this independence is distorted when construed in foundationalist or Kantian terms. After criticizing methodological assumptions in recent moral philosophy and religious ethics, Stout sketches his own account of the emergence of autonomy for morality, stressing the need for substantial rethinking of the relationship between religion and ethics. In a concluding chapter, he places his own position in relation to the philosophical tradition descendant from Hegel.

Certain relationships are of profound importance for the moral life. Gilbert C. Meilaender explores some of the tensions which Christian experience discovers in one such relationship, the bond of friendship. These tensions help to explain why friendship was a more important topic in the life and thought of the classical civilizations of Greece and Rome than it has unusually been within Christendom. The bond of friendship (philia) involves special preference; Christian love (agape) is thought to be like the love of the heavenly Father who makes his sun rise on the evil and the good and sends rain on the just and the unjust. Philia requires that love be returned; agape is to be shown even the enemy, who does not love in return. Friendships sometimes fade away; Christians are enjoined to be faithful in love. These tensions have permeated our lives and helped to shape our world. We think politics a more important sphere than the private friendship bond. We seek fulfillment in and identify ourselves with our vocations — by which we now mean, work for pay — not our friendships. And in a world where politics and vocation are all-important, lasting friendships become more difficult to sustain. Friendship examines the tension between philia and agape and probes its significance for Christian thought and experience.

Certain relationships are of profound importance for the moral life. Gilbert C. Meilaender explores some of the tensions which Christian experience discovers in one such relationship, the bond of friendship. These tensions help to explain why friendship was a more important topic in the life and thought of the classical civilizations of Greece and Rome than it has unusually been within Christendom. The bond of friendship (philia) involves special preference; Christian love (agape) is thought to be like the love of the heavenly Father who makes his sun rise on the evil and the good and sends rain on the just and the unjust. Philia requires that love be returned; agape is to be shown even the enemy, who does not love in return. Friendships sometimes fade away; Christians are enjoined to be faithful in love. These tensions have permeated our lives and helped to shape our world. We think politics a more important sphere than the private friendship bond. We seek fulfillment in and identify ourselves with our vocations — by which we now mean, work for pay — not our friendships. And in a world where politics and vocation are all-important, lasting friendships become more difficult to sustain. Friendship examines the tension between philia and agape and probes its significance for Christian thought and experience.

Jeffrey Stout argues that modern thought was born in a crisis of authority, took shape in flight from authority, and aspired to autonomy from all traditional influence. The quest for autonomy was an attempt to begin completely anew. As such it was bound to fail.Stout traces the secularization of public discourse and its effect on the relation between theism and culture as well as the severance of morality from traditional moorings in favor of autonomy. He is unabashedly historical in his approach, defending the thesis that all thought is historically conditioned and that historical insight is essential to self-understanding.Each section of the book takes up a major problem in contemporary philosophy - the nature of knowledge, the rationality of religious belief, the autonomy of morality- and sets that problem against the background of early modern disputes over authority. The result is simultaneously a critique of ahistorical biases, a survey of major developments in modern thought, and a normative treatment of the problems addressed.The book culminates in the final section with an account of post-Kantian concern with the autonomy of morals. Morality attained relative independence as a form of discourse only in the modern period, but the nature of this independence is distorted when construed in foundationalist or Kantian terms. After criticizing methodological assumptions in recent moral philosophy and religious ethics, Stout sketches his own account of the emergence of autonomy for morality, stressing the need for substantial rethinking of the relationship between religion and ethics. In a concluding chapter, he places his own position in relation to the philosophical tradition descendant from Hegel.

Many students of philosophical and theological ethics have recently experienced a renewed interest in what may be called an ethic of virtue. Such an ethic focuses less on the concept of duty—or doing—and more on being. Central to an ethic of virtue is a division of moral life that emphasizes character and character development or moral education.The Theory and Practice of Virtue presents a series of connected essays—drawing on the thoughts of such diverse figures as Josef Pieper, Plato Lawrence Kohlberg, and Martin Luther—which explore theories of virtue and the practical task of being virtuous. Meilaender follows his consideration of the conceptual difficulties of moral education with a discussion of the practical problems and dangers of attempting to teach virtue, and more generally, of the problems of observing an ethic which emphasizes virtue within a theology that emphasizes grace. Chapters devoted to particular virtues and vices—the vice of curiosity and the virtue of gratitude—explicitly illustrate the book's central thematic concerns.

Many students of philosophical and theological ethics have recently experienced a renewed interest in what may be called an ethic of virtue. Such an ethic focuses less on the concept of duty—or doing—and more on being. Central to an ethic of virtue is a division of moral life that emphasizes character and character development or moral education.The Theory and Practice of Virtue presents a series of connected essays—drawing on the thoughts of such diverse figures as Josef Pieper, Plato Lawrence Kohlberg, and Martin Luther—which explore theories of virtue and the practical task of being virtuous. Meilaender follows his consideration of the conceptual difficulties of moral education with a discussion of the practical problems and dangers of attempting to teach virtue, and more generally, of the problems of observing an ethic which emphasizes virtue within a theology that emphasizes grace. Chapters devoted to particular virtues and vices—the vice of curiosity and the virtue of gratitude—explicitly illustrate the book's central thematic concerns.

Most moral philosophers and psychologists have missed something crucial in the work of Lawrence Kohlberg (1927–87), best known for his theory of stages of moral development. In Following Kohlberg: Liberalism and the Practice of Democratic Community, Donald R.C. Reed clearly illustrates how the Kohlbergian project has much to offer the crucial debate about moral psychology and how to revivify our society's jaded sense of fairness and responsibility. Psychologists, philosophers, theologians, educators, and therapists will find here a comprehensive guide to Kohlberg's life work, a clear presentation of both theory and practice, and an understanding of moral maturity which encompasses both justice and responsiveness. All who care about nurturing and preserving a democratic community are well-advised to read this book.

The Future of the Disabled in Liberal Society questions developments in human genetic research from the perspective of persons with mental disabilities and their families. Hans S. Reinders argues that when we use terms such as "disease" and "defect" to describe conditions that genetic engineering might well eliminate, we may also be assuming that disabled lives are deplorable and horrific. Reinders points out that the possibility of preventing disabled lives is at odds with our commitment to the full inclusion of disabled citizens in society. The tension between these different perspectives is of concern to all of us as genetic testing procedures proliferate. Reinders warns that preventative uses of human genetics might even become a threat to the social security and welfare benefits that help support disabled persons and their families. Reinders also argues that this conflict cannot be resolved or controlled on the level of public morality. Because a liberal society makes a commitment to individual freedom and choice, its members can consider the diagnostic and therapeutic uses of human genetics as options available to individual citizens. A liberal society will defend reproductive freedom as a matter of principle. Citizens may select their offspring in accord with their own personal values. Reinders concludes that the future of the mentally disabled in liberal society will depend on the strength of our moral convictions about the value of human life, rather than on the protective force of liberal morality. One of the most important aspects of this book is Reinder's attention to parents who have come to see the task of raising a disabled child as an enriching experience. These are people who change their conceptions of success and control and, therefore, their conceptions of themselves. They come to value their disabled children for what they have to give. Even though disabled children and disabled adults present parents and society with real challenges, the rewards are just as real. This powerful critique of contemporary bioethics is sure to become required reading for those interested in human development, special education, ethics, philosophy, and theology.

The Future of the Disabled in Liberal Society questions developments in human genetic research from the perspective of persons with mental disabilities and their families. Hans S. Reinders argues that when we use terms such as "disease" and "defect" to describe conditions that genetic engineering might well eliminate, we may also be assuming that disabled lives are deplorable and horrific. Reinders points out that the possibility of preventing disabled lives is at odds with our commitment to the full inclusion of disabled citizens in society. The tension between these different perspectives is of concern to all of us as genetic testing procedures proliferate. Reinders warns that preventative uses of human genetics might even become a threat to the social security and welfare benefits that help support disabled persons and their families. Reinders also argues that this conflict cannot be resolved or controlled on the level of public morality. Because a liberal society makes a commitment to individual freedom and choice, its members can consider the diagnostic and therapeutic uses of human genetics as options available to individual citizens. A liberal society will defend reproductive freedom as a matter of principle. Citizens may select their offspring in accord with their own personal values. Reinders concludes that the future of the mentally disabled in liberal society will depend on the strength of our moral convictions about the value of human life, rather than on the protective force of liberal morality. One of the most important aspects of this book is Reinder's attention to parents who have come to see the task of raising a disabled child as an enriching experience. These are people who change their conceptions of success and control and, therefore, their conceptions of themselves. They come to value their disabled children for what they have to give. Even though disabled children and disabled adults present parents and society with real challenges, the rewards are just as real. This powerful critique of contemporary bioethics is sure to become required reading for those interested in human development, special education, ethics, philosophy, and theology.

In his latest book, Marshall Gregory begins with the premise that our lives are saturated with stories, ranging from magazines, books, films, television, and blogs to the words spoken by politicians, pastors, and teachers. He then explores the ethical implication of this nearly universal human obsession with narratives. Through careful readings of Katherine Anne Porter's "The Grave," Thurber's "The Catbird Seat," as well as David Copperfield and Wuthering Heights, Gregory asks (and answers) the question: How do the stories we absorb in our daily lives influence the kinds of persons we turn out to be? Shaped by Stories is accessible to anyone interested in ethics, popular culture, and education. It will encourage students and teachers to become more thoughtful and perceptive readers of stories.

Dialectic and Narrative in Aquinas investigates the intent, method, and structural unity of Thomas Aquinas's Summa Contra Gentiles. In this innovative study Thomas S. Hibbs goes against the grain of most traditional interpretations of the work, which claim it serves a missionary or apologetic end, and argues that the intended audience is Christian and that its subject is Christian wisdom. In the process of making his argument, Hibbs also demonstrates that the Summa Contra Gentiles is the most important of Aquinas's texts on the relationship between faith and reason, theology, and philosophy.Since the prologue to the Summa Contra Gentiles has been the focus of nearly all the debates over the work, Hibbs begins with an examination of it and the controversies it has provoked, and tests various interpretations of the prologue in light of the actual text. He then goes on to suggest that the method of the Contra Gentiles is dialectical and that its unifying principle is provided by the narrative structure of scripture. The next chapters are devoted to each of the Contra Gentiles' four ports and Hibbs argues that any interpretation of the first three books must consider how the order of Aquinas's discussion is driven by a series of dialectical encounters with received opinions, especially those of Aristotle and his commentators. Hibbs further demonstrates how attention to the dialectical method of the work has two advantages: first, it enables readers to avoid misinterpretations of Aquinas's positions on various issues, and second, it allows the reader to recapture something of Aquinas's original pedagogical intent. Dialectic and Narrative in Aquinas also reveals how the dialectical method of the Contra Gentiles is crucial to Aquinas's project of subordinating philosophy to theology, and in the concluding chapter Hibbs considers in detail the narrative unity of the Contra Gentiles and brings themes from Aquinas into conversation with contemporary work in genre theory.

Most moral philosophers and psychologists have missed something crucial in the work of Lawrence Kohlberg (1927–87), best known for his theory of stages of moral development. In Following Kohlberg: Liberalism and the Practice of Democratic Community, Donald R.C. Reed clearly illustrates how the Kohlbergian project has much to offer the crucial debate about moral psychology and how to revivify our society's jaded sense of fairness and responsibility. Psychologists, philosophers, theologians, educators, and therapists will find here a comprehensive guide to Kohlberg's life work, a clear presentation of both theory and practice, and an understanding of moral maturity which encompasses both justice and responsiveness. All who care about nurturing and preserving a democratic community are well-advised to read this book.

Back to the Rough Ground is a philosophical investigation of practical knowledge, with major import for professional practice and the ethical life in modern society. Its purpose is to clarify the kind of knowledge that informs good practice in a range of disciplines such as education, psychotherapy, medicine, management, and law. Through reflection on key modern thinkers who have revived cardinal insights of Aristotle, and a sustained engagement with the Philosopher himself, it presents a radical challenge to the scientistic assumptions that have dominated how these professional domains have been conceived, practiced, and institutionalized.

In his latest book, Marshall Gregory begins with the premise that our lives are saturated with stories, ranging from magazines, books, films, television, and blogs to the words spoken by politicians, pastors, and teachers. He then explores the ethical implication of this nearly universal human obsession with narratives. Through careful readings of Katherine Anne Porter's "The Grave," Thurber's "The Catbird Seat," as well as David Copperfield and Wuthering Heights, Gregory asks (and answers) the question: How do the stories we absorb in our daily lives influence the kinds of persons we turn out to be? Shaped by Stories is accessible to anyone interested in ethics, popular culture, and education. It will encourage students and teachers to become more thoughtful and perceptive readers of stories.