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Abstract: Xenotransplantation (XTx) provides a potential solution to the shortage of human organs and tissues, and has several advantages over other possible solutions to this problem. However, a number of scientific and ethical barriers exist, and need to be addressed in order to advance the field of XTx in a manner that optimizes its potential to benefit society and minimizes its risk. Some of the most pressing ethical issues are discussed, and the position of the Ethics Committee of the International Xenotransplantation Association is presented. [ABSTRACT FROM AUTHOR]

There is ongoing debate within the bioethics literature regarding to what extent (if any) it is ethically justifiable for doctors to engage in religious discussion with their patients, in cases where patients cite religious considerations as influencing their medical decision‐making. In this paper, we concede that certain forms of religious discussion between doctors and patients are morally permissible (though not necessarily morally obligatory), insofar as patients' religious beliefs may comprise an important part of their overall wellbeing and can influence their medical decisions. However, we argue that it is not morally permissible for doctors to engage in substantive religious discussion with their patients, beyond simply inquiring about the patient's values (which may include their religious values) or referring patients to a chaplain or religious figure for further discussion. In support of this claim, we put forward two key arguments which have remained relatively unaddressed in the current debate. First, we argue that it is not practical for doctors to engage in substantive religious discussion with patients, and hence it cannot be morally obligatory for them to do so. Second, we argue that, while doctors might have a professional duty to ensure that their patient's religious interests (if any) are addressed, this does not entail that doctors themselves are the ones who should directly address these interests. Along the way, we anticipate and respond to some possible objections to these two key arguments. [ABSTRACT FROM AUTHOR]

Philosophy as a way of life has been undergoing a revival in recent years. This essay explores how the central idea of the spiritual exercises can be used to develop an account of philosophy of religion as a way of life. It details some of the contemporary uses and trajectories of philosophy as a way of life. Through engaging the religiously inflected philosophies of Karl Jaspers and Simone Weil, this paper argues that their thought can present an account of philosophy of religion as a way of life that is both ethically and transcendentally oriented. [ABSTRACT FROM AUTHOR]

This paper seeks to contribute to the growing band of constructionist approaches within the field of identity studies (Wetherell & Moharty, 2010). First, it will review the developments that have taken place since the emergence of these approaches in the 1980s, identifying a state of fragmentation into local discursive, political-moral, and psychosocial levels of analysis. Second, and in order to challenge this fragmentation, it will present a rhetorical psychological (Billig, 1987, 1999a) analysis of the classic exchange of public letters between Israeli historian of Judaism Gershom Scholem and American political theorist Hannah Arendt in the wake of the latter's book Eichmann in Jerusalem (Arendt, 1994a). The analysis will proceed from local discursive action, through political-moral frameworks, to the nature of the writers' investment in these constructions. It will show that while the participants' implicitly occasioning of extreme identity categories (such as the 'Jewish anti-Semite' and the totalitarian-style religious Zionist ideologue) is a function of apparently incommensurable political-moral discourses, the nature of investment into such constructions may be understood in a mutual commitment to the absolute inalienability of Jewishness. Third, therefore, the paper will conclude that, rather than constituting separate 'levels', local discursive action, political-moral intelligibilities, and psychosocial qualities are mutually constitutive of each other. It is only through recognizing their inter-dependent nature that the complexity of identity may properly be addressed. [ABSTRACT FROM AUTHOR]

The Institute on Religion in the Age of Science (IRAS) asked Ted Peters, an eminent theologian and bioethicist who was at the forefront of the cloning and stem cell debates in the past few decades, and myself, a molecular biologist, to invite scholars from various fields to brainstorm the religious and ethical implications of the CRISPR revolution. We invited keynote speakers, whose talks will be covered here, as well as other speakers and poster presentations. The conference also hosted question and answer sessions, chaplain sessions, and discussions throughout the week at the beautiful Star Island in the summer of 2019. The purpose of this paper is to highlight and sample the discussions and presentations from that conference. I will organize them into three broad topics: CRISPR in science, ethics, and religion. For readers unfamiliar with CRISPR technology, this overview can also serve as an introduction to the field, and a stepping stone for future ideas for CRISPR discussions. [ABSTRACT FROM AUTHOR]

Morality policies evince a much closer relationship to religious doctrines than is the case in other policy areas and hence constitute a most likely case for the observation of religious effects on policymaking and regulatory change. Yet we still lack generally accepted answers to the questions of whether and how religion matters to morality policy. In this paper, we present a theoretical argument that helps to overcome the seemingly contradictory expectations derived from the secularization and religion matters hypotheses. We postulate a bottleneck effect of religious opposition: while religious influence matters most during early stages of the policy process when the problem definition of a moral issue is still in flux, it diminishes during later stages when the issue has made it onto the political agenda. We find evidence of the bottleneck effect in a dataset of policy permissiveness covering 26 countries and spanning 50 years for five morality policies (abortion, euthanasia, homosexuality, pornography, and same‐sex marriage). The data is analyzed via a multilevel model and using Bayesian inference. [ABSTRACT FROM AUTHOR]

Background Current medical research in the area of xenotransplantation is driven by the aim to save human lives and to improve the quality of life of those suffering from organ insufficiencies. Methods This study reflects the therapeutic intent of xenotransplantation from a theological-ethical perspective. Regarding statements of Christian communities, the analysis focuses mainly on catholic documents. This study takes into account the document on Prospects for Xenotransplantation by the Pontifical Academy for Life as well as a position paper on xenotransplantation released as a collaboration between the German Bishops Conference (Catholic) and the Evangelical Church in Germany (Protestant). Documents of other Christian denominations will be discussed in a separate paper. Aspects concerning the areas of medicine, social ethics and animal ethics are considered as well as biographical, psychosocial, culture-bound and ideological preconditions of acceptability. These aspects also include consequences for the construction of personal identity. Results and Conclusion With regard to an anthropocentrism that is based theologically and relationally, xenotransplantation-in general-can be viewed as a permissible form of therapy, given that the principles of biomedical ethics will be observed and that animals are treated with respect. [ABSTRACT FROM AUTHOR]

Abstract: Background: This paper is based on a theological symposium presented at the International Xenotransplantation Association's 14th Congress held in Baltimore, MD, September, 2017. Methods: The information explores the Jewish, Christian and Muslim theological perceptions and perspectives about cross‐species (ie pig‐to‐human) organ transplantation, the genetic alterations required in the organ‐source pig, and their potential to influence individual acceptance of the procedure. Results/Conclusions: This work should not be considered as the ultimate word about individual theological views, but rather as part of an ongoing conversation that will hopefully lead to wider consideration and exploration of these issues as xenotransplantation science advances towards clinical trials. [ABSTRACT FROM AUTHOR]

The transmission and contestation of putative transcendent moral values has been relatively under-represented in geographers' thinking about globalisation and transnationalism. This paper does so through an analysis of how a new moral geography is being produced by debates over homosexuality in one transnational religious network: the Anglican Communion, a major international Christian denomination that has been significantly divided in recent years over the issue. The paper begins by outlining the beliefs articulated by Anglicans who claim an 'orthodox' position on homosexuality, the threat that 'orthodox' Anglicans perceive from the international dissemination of progressive values about lesbian and gay equality and the transnational dynamics of the debate. The second half of the paper reflects on the impact of these transnational debates on the local lived experiences of lesbian, gay, bisexual and transgender Christians drawing on empirical research in England, the USA, South Africa and Uganda. The paper concludes by arguing that understanding why and how particular moral certainties are promoted as transcendent causes matters because challenging such processes are crucial in the struggle over the shape and meaning of social relations in the twenty-first century. In doing so, the intention is to reinvigorate the field of moral geographies. [ABSTRACT FROM AUTHOR]

Scientific, technological, ethical, and religious issues confronting the human prospect are emerging as we encounter the inevitable shift from fossil to renewable fuels. In particular, we are entering a period of monumental transition with respect to both the forms and use of energy. As for any technological transition of this magnitude, ultimate success will require good ethics and religion, as well as good science and technology. Economic and political issues associated with energy conservation and renewable energies are arising in the context of climate change, sustainability, and human purpose. Specifically, we must consider (1) ethical and religious perspectives which might guide future energy choices and (2) energy choices which, in turn, might challenge ethical and religious perspectives. In this paper, I set the stage for subsequent articles by introducing thermodynamic and theological considerations relevant to our energy future. Scientific and technological aspects are covered within the context of the first and second laws of thermodynamics. Ethical and religious aspects are covered within the context of basic philosophical and theological motifs within our secular culture. My intention is to provide the necessary background, motivation, and perspectives for a fuller discussion of pertinent issues in the remainder of the conference papers. [ABSTRACT FROM AUTHOR]

Aim. This paper is an exploration of the challenge of negotiating the highly personalized concept of spirituality within the public sphere of professional-patient interactions. Background. Spirituality has become increasingly prominent within the nursing discourse, and providing spiritual care is often positioned as an ethical obligation of care. However, bringing such a personal concept into the public domain of care creates some unique tensions and ethical risks. Discussion. Nurses bring three potentially competing identities to spiritual care encounters with patients. Firstly, they are professionals with a public trust in health promotion and restoration, including those areas that intersect with spiritual health. Secondly, they are citizens of a liberal society where non-judgmental pluralism as it relates to spirituality is enshrined. Thirdly, they are individuals who hold particular beliefs and values about spirituality. Each of these identities may result in particular, and potentially conflicting, approaches to spiritual care. Ultimately, the identity which nurses choose to adopt is often determined by how they view themselves in the spiritual care encounter, either as experts with legitimate authority to intervene in the spiritual lives of patients or as people in a shared relational encounter. Each of these approaches carries ethical risks, although the nature of these risks is different. Conclusion. The identities which nurses bring to spiritual care encounters have far-reaching implications for patient experiences in those encounters. Nurses who position themselves as experts run the risk of objectifying the spiritual, being experienced as coercive and transcending nursings' competence. The work of Martin Buber is presented as a model that, while acknowledging competing identities, sets forth a vision of spirituality and spiritual care based upon relational reciprocity. [ABSTRACT FROM AUTHOR]

At times decisions are made in the field of genetics that are presented as if the ethical debates have been adequately treated and so all moral considerations have been addressed, when the truth is very different. Nor is it always easy or desirable to separate the ethical, legal and social questions posed by new developments. The impact of developments in genetic science upon communities is one field of enquiry that envelops each of these areas. This paper explores the impact of genetics upon communities through focusing, in particular, upon certain developments in reproductive science. After introducing core issues and technologies, it discusses particular ethical concerns in relation to the ‘shadow’ of eugenics over such developments, before exploring the role of legislative debates and procedures in transforming social attitudes, values and hence norms. It then turns to consider debates concerning the ‘quality of life ethic’ now prevalent in healthcare, and moves on to discuss the issue of genetic discrimination – focusing, in particular, upon discrimination against disabled persons as a representative instance of the actual ethical and social/communitarian implications of the foregoing. It ends by highlighting the need to discern the ways in which the ethics of genetics is presently shaped and practised in order to discern better the particular social and communitarian implications of certain technological advances. [ABSTRACT FROM AUTHOR]

The article introduces various papers published within the issue, including one on the moral aspect of empathy, another on science in the context of discourse on Eastern religions and a paper on evolutionary explanations of religion.

The field of reproductive medicine witnessed a breakthrough in September 2014 with the first successful live birth post uterine transplantation. This success represents the culmination of decades' worth of research on infertility and reproductive medicine. This subject of infertility gathers special attention in the Middle East, as childbearing is given paramount importance in the family unit. And as with any new medical advancement, Middle Eastern people look to their religious authorities for guidance. This paper describes the various ethical quandaries related to uterine transplantation, from a perspective of the religious and societal factors that are unique to the Middle East, and embeds them within the conversation of its alternative solutions. [ABSTRACT FROM AUTHOR]

Over the last fifteen years the use of the indigenous Amazonian psychoactive beverage ayahuasca has been reimagined in alternative healing circles of Western countries. This paper explores the practice of ayahuasca neoshamanism in Australia and examines ways in which acts of vomiting and ecstatic trance-visions involve heightened affective states and moral projects of healing. Aspects of everyday life are purged, rearticulated, and reconstituted in rituals where codes of conduct and discursive exchange encourage practices of personal evaluation and reflexivity that appear to index ideologies of individualism. Through exploring social and discursive prohibitions and forms of sensory organisation, the practice of drinking ayahuasca in Australia is shown to be constituted by ritual conventions that define the individual as autonomous and responsible in relation to ecstatic trance and articulations of wellbeing. [ABSTRACT FROM AUTHOR]

During the 1990s, biomedical scientists and Muslim religious scholars collaborated to construe Islamic responses for the ethical questions raised by the AIDS pandemic. This is the first of a two-part study examining this collective legal reasoning ( ijtihād jamā'ī). The main thesis is that the role of the biomedical scientists is not limited to presenting scientific information. They engaged in the human rights discourse pertinent to people living with HIV/AIDS, gave an account of the preventive strategy adopted by the World Health Organization, and offered an (Islamic) virtue-based preventive model. Finally, these scientists tried to draft a number of Islamic legal rulings ( aḥkām), usually seen in Islamic jurisprudence as the exclusive business of Muslim religious scholars. This multilayered role played by the scientists reflects intriguing developments in the Islamic religio-ethical discourse in general and in the field of Islamic jurisprudence in particular. [ABSTRACT FROM AUTHOR]

The aim of this paper is to consider in detail a paper in which Peter Winch discusses the absolute nature of the moral ought. Anscombe had argued that the notion of an absolute ought presupposes the idea of divine law. Winch's aim is to show her mistaken. On his view, it is the idea of divine that depends on the notion of an absolute ought. It is argued that Winch is not successful in his criticism. Indeed, were we to accept his assumptions, we should be forced to conclude that the moral ought is not absolute at all, but relative. [ABSTRACT FROM AUTHOR]

Where nurse education aims to provide an overarching intellectual framework, this paper argues that it should be the framework of naturalism. After an exposition of the chief features of naturalism and its relationship to science and morality, the paper describes naturalistic nursing, contrasting it with some other perspectives. There follows a defence of naturalism and naturalistic nursing against several objections, including those concerning spirituality, religion, meaning, morality, and alternative sources of knowledge. The paper ends with some of the advantages of the naturalistic approach. [ABSTRACT FROM AUTHOR]

This paper discusses Jeffrey Stout's thesis that modern societies are “secular,” not in the sense that religion has disappeared from them, but in a procedural sense having to do with what can properly be assumed by participants in moral or political discussion. I endorse this thesis, but argue that Stout employs a notion of justification (with regard to moral belief), which leans too far toward descriptivism or relativism. As an alternative account of the status of religion within “the hypercontext, modernity,” I commend Kant's view of the religious attitude as a fundamentally ethical one, destined eventually to dispense with any “historical vehicle” in the form of revealed doctrine or supernaturalism. Stout's discussion is weakened by its retreat from commitment to the unity of practical reason, though it does pay illuminating tribute to the democratic values of civility and attentiveness. [ABSTRACT FROM AUTHOR]

John Henry Newman's An Essay in Aid of a Grammar of Assent is a commonly cited source for the idea that religion and ethics are in some fashion mutually implicated, and specifically the idea that religious belief can be grounded in our moral experience. In this paper I aim to do two things. First of all, I shall try to show that Newman's account of the relationship between religious and ethical understanding, as expounded in the Grammar, is more richly nuanced than one might suppose from reading the work of his commentators, and indeed anticipates a great deal of recent discussion in the philosophy of religion. Secondly, I shall argue that one strand of Newman's case in particular merits further attention in the context of current debate; here I shall argue that Newman's position is reminiscent of recent discussion in the philosophy of mind concerning the sense in which feelings are intentional, and articulates a view which is at best underdeveloped in recent work in philosophy of religion. [ABSTRACT FROM AUTHOR]

Comparative religious ethics is a complicated scholarly endeavor, striving to harmonize intellectual goals that are frequently conceived as quite different, or even intrinsically opposed. Against commonly voiced suspicions of comparative work, this essay argues that descriptive, comparative, and normative interests may support rather than conflict with each other, depending on the comparison in question, and how it is pursued. On the basis of a brief comparison of the early Christian Augustine of Hippo and the early Confucians Mencius and Xunzi on the topic of“human nature,” this paper advocates a particular account of comparative religious ethics, and argues for the complexity of the idea of“human nature.” Different elements of this family of concerns are central to religious ethics generally, and to theories and practices of moral development and personal formation specifically. [ABSTRACT FROM AUTHOR]

This study investigates possible factors leading to voting for a presidential incumbent in Indonesia, a Muslim‐majority democratic country. In addition to economic factors, we argue that religious‐psychological factors will also play a role. However, they may operate through different mechanisms. Using data from a national survey (N = 1088), we found some support for our hypotheses. We found that economic factors (objective personal economy and subjective national economy, but not subjective personal economy) had significant direct relationships with the incumbent vote. In contrast, religiousness did not directly correlate significantly with the vote. Indirect effect analyses showed that incumbent evaluation mediated the relationship between economic factors (except for objective economic conditions) and the incumbent vote. On the other hand, we did not find a mediating role of incumbent performance evaluation in the relationship between religiousness and incumbent vote. Rather, we found a significant mediation effect of political ideology. We also found that the relationship between religiousness and the incumbent vote was mediated by political ideology and incumbent performance evaluation in serial. These findings suggest a stronger effect of non‐religious than religious factors. However, the indirect effect analysis suggests that the role of religiousness is not negligible. [ABSTRACT FROM AUTHOR]

Opinion. Responds to Vigen Guroian's paper on moral formation and liturgy. Reference to the three affirmations about worship that need to be held together in tension; Detailed information on baptism; Definition of eucharist.

The author reflects on bioethics. He suggests that good bioethics will invariably challenge boundaries. He argues that it is important for editors of bioethics journals not to yield to ideologically motivated outside pressures or permit self-censorship to occur regarding bioethics discussions and articles.

The term 'sibling sexual dynamics' (SSD) describes (in this study) a continuum of childhood sexual behaviours that are inconsistent with age‐appropriate curiosity and can include abuse (SSA). The present qualitative study, based on 20 semi‐structured interviews, conducts an analysis via constructivist grounded theory on the perspectives of adults who, as children in the Orthodox Jewish community, experienced sexual interactions with one or more of their siblings. Ultimately, the goal is to deepen the understanding of the religio‐cultural aspects of SSD in this cultural context. The findings reveal three main themes: (1) taboos, both those relating to intrafamilial sexual encounters and the religious taboo around sexuality in general; (2) family hierarchic dynamics, including gender‐based hierarchies; and (3) religious prohibition, a concept that the participants perceive as influencing their modes of thought and logic. The study highlights the need for practitioners to attend to the double ambiguity arising from the sibling and religious contexts. Additionally, we suggest that distinguishing between religious and interpretative socio‐cultural factors may provide practitioners with a path to create a dialogue with clients, individuals and religious leaders within the community around issues that may constitute risk for sibling sexual acts and abuse. [ABSTRACT FROM AUTHOR]

The article focuses on the factors influencing the policy of Cordaid, the Dutch Catholic Oragization for Relief and Development Aid, on sexual and reproductive health (SRH) with justification for its own stance. The policy and approach of Cordaid to SRH within the Dutch Catholic community is discussed. The Netherlands' significant role in the international development community on SRH and the reality of Cordaid's development work are examined.

In this article, we report a cross‐cultural study on how different types of social transgressions are moralised by Chinese, Americans, and Lithuanians. We hypothesised that given the continuing influences of Confucian worldview on contemporary Chinese societies, the Chinese will not make a distinction between moral (daode 道德) and conventional cultural norms (wenming 文明). Following Turiel's moral/conventional task, we characterised moral transgressions in terms of two dimensions: Their wrongness is perceived to be independent of any authorities' opinion and general in scope. The results indicate that Chinese participants were slightly more "moralising" than Americans and Lithuanians in the typical (Haidtean) moral domains. More importantly, unlike Americans and Lithuanians, the Chinese strongly moralised uncultured (wenming 文明) behaviour. Results also indicate that explicit considerations about purity were quite important across all three cultural groups. These mixed results are discussed in the light of recent debates about the scope of morality and the moral/conventional distinction. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to show connections between Wittgenstein's approach to philosophy and the writings on religion of two authors whom we know Wittgenstein read and admired: William James and Leo Tolstoy. Wittgenstein stresses certain attitudes toward philosophical ‘problems’ which resemble the attitudes that James and Tolstoy connect with religious faith. There are also similarities of phrases and expressions. It is not possible to say that these writers influenced the way Wittgenstein regarded philosophy, but it suggests that he recognized the similarities between their approaches and his despite the differences in subject. Consequently it helps to clarify why he would speak of his approach to problems as being from ‘a religious point of view’ even though its orientation is not specifically religious. [ABSTRACT FROM AUTHOR]

Awe and wonder appear to be powerful emotions that can inform and shape our attitudes toward ourselves and others, especially in relation to the larger meaning and purpose of our lives. What are the psychological underpinnings of these universal emotions? How does awe, for example, relate to self‐knowledge, and more generally to understanding the enigmatic contradictions of human nature? Is it possible to cultivate and develop this emotion as an ethical incentive in our relationships with others? Are awe and wonder capable of awakening and engendering moral transformation? Does the emotion of awe lie at the root of the religious impulse in humans? and Is there any room left for a sense of the miraculous in today's increasingly scientific and secular world? Professor of religious studies Lisa Sideris joins psychologists Jennifer Stellar and Piercarlo Valdesolo to explore how awe shapes our perspectives and views on everything from science to morality. [ABSTRACT FROM AUTHOR]

Discussions about wonder and awe began many centuries ago; here, we mention, among others, important contributors to that discussion, Carson, Keats, and Einstein. Our focus, however, are with three panel discussions that constitute the series "The Power of Wonder: Modern Marvels in the Age of Science." [ABSTRACT FROM AUTHOR]

Reservations concerning the ontologies of theism, transhumanism and posthumanism compel an explicatory discourse on their influences on Nursing and rehabilitation healthcare. Key journals in Nursing and health sciences have recently devoted themed issues on intelligent machine technologies such as humanoid healthcare robots and other highly technological healthcare devices and practice initiatives. While the technological advance witnessed has been a cause for celebration, questions still remain that are focused on the epistemological concerns. The purpose of this article is to discuss theistic ontologies such as the Judeo‐Christian, Shinto‐Buddhist and Islamic religious belief systems on transhumanism and posthumanism in the assimilation of symbiotic technological beings in Nursing and rehabilitation healthcare practice. In view of the approaching technological singularity dominating arguments regarding the future of human beings, a treatise on Nursing and rehabilitation health care is positioned well within the realms of human care. Theism, transhumanism and posthumanism are directing discussions regarding human beings and healthcare processes. It is imperative that the beneficial effects of these discussions be acknowledged within the highly technological world of Nursing and rehabilitative healthcare. [ABSTRACT FROM AUTHOR]

Despite a recent surge of interest in philosophy as a way of life, it is not clear what it might mean for philosophy to guide one's life, or how a "philosophical" way of life might differ from a life guided by religion, tradition, or some other source. We argue against John Cooper that spiritual exercises figure crucially in the idea of philosophy as a way of life—not just in the ancient world but also today, at least if the idea is to be viable. In order to make the case we attempt to clarify the nature of spiritual exercises, and to explore a number of fundamental questions, such as "What role does reason have in helping us to live well?" Here we distinguish between the discerning and motivational powers of reason, and argue that both elements have limitations as guides to living well. [ABSTRACT FROM AUTHOR]

A popular notion in many religions is that less pious individuals are also less moral. We sought to test the self‐described moral values of religious and nonreligious individuals under the framework of Moral Foundations Theory. In Study 1, we found that atheists differ from Christians in some moral domains. We also found evidence that Christians' self‐ratings are consistently lower than what they perceive to be the moral values of other Christians. This finding contradicts previous findings that suggest that Christians may inflate their positive characteristics relative to their peers in other domains. In Studies 2 and 3, we tested several alternative explanations for this finding. Preliminary evidence suggests that Christians rate their moral values lower in comparison to Christian exemplars such as religious leaders, and not from a sense of humility. In contrast, atheists may not have exemplars for such a comparison. [ABSTRACT FROM AUTHOR]

In a recent article in this journal, Abram Brummett argues that new and future assisted reproductive technologies will provide challenging ethical questions relating to lesbian, gay, bisexual and transgender (LGBT) persons. Brummett notes that it is likely that some clinicians may wish to conscientiously object to offering assisted reproductive technologies to LGBT couples on moral or religious grounds, and argues that such appeals to conscience should be constrained. We argue that Brummett's case is unsuccessful because he: does not adequately interact with his opponents' views; equivocates on the meaning of 'natural'; fails to show that the practice he opposes is eugenic in any non‐trivial sense; and fails to justify and explicate the relevance of the naturalism he proposes. We do not argue that conscience protections should exist for those objecting to providing LGBT people with artificial reproductive technologies, but only show that Brummett's arguments are insufficient to prove that they should not. [ABSTRACT FROM AUTHOR]

This article explores questions about chatbots in particular and artificial intelligence (AI) in general from a Pauline, that is, a Christian theological perspective. It does so in a way that focuses on a particular scene in the New Testament: Paul in the Athenian Areopagus, considering an altar to an "unknown God," quoting Greek poets and philosophers, and sharing curious theology as he dialogues with Stoic and Epicurean thinkers (Acts 17:16–34). By examining the sociohistorical nuances of this scene and their philosophical and theological implications, this article shows how the altar Paul considers philosophically and theologically becomes the focal point for an important dialogue about apocalyptic ends, or ideas about who we are, where we are going, and who or what is responsible for that who‐ness and where‐ness. In turn, this can teach us how to ask practical questions, which can uncover the unsuspected apocalyptic ends represented by, or even contained within, common technological objects such as chatbots. [ABSTRACT FROM AUTHOR]

Living with diversity requires that we sometimes accept outgroup practices that we personally disapprove of (i.e., tolerance). Using an experimental design, we examined Dutch majority group members' tolerance of controversial practices with varying degrees of moral concern, performed by a culturally dissimilar (Muslims) or similar (orthodox Protestant) minority group. Furthermore, we examined whether arguments in favour or against (or a combination of both) the specific practice impacted tolerance. Results indicated that participants expressed less tolerance for provocative practices when it was associated with Muslims than orthodox Protestants, but not when such practices elicit high degrees of moral concern. This indicates that opposition towards specific practices is not just a question of dislike of Muslims, but can involve disapproval of specific practices. Argument framing did not have a consistent effect on the level of tolerance for the practices. [ABSTRACT FROM AUTHOR]

The Internet represents a powerful tool for racist groups to build a sense of group consciousness and promote their cause. In the current study, we examined the language used by racist (n = 87), anti‐racist (n = 50), and nonactivist (n = 1379) groups when describing their self‐defining beliefs online. We used computerized linguistic analysis software to measure psychological indicators and antecedents of group consciousness and to examine the persuasive techniques used in online group communication. Racist and anti‐racist groups were similar on some linguistic indicators of group consciousness (e.g., use of words reflecting perceived injustice), but differed on others (e.g., use of words reflecting group identification). Linguistic indicators of antecedents of group consciousness (moral foundations and focus on religion) differed across groups, with racist groups focused more on purity, respect for authority, and religion, and less on fairness than anti‐racist groups. Racist groups also used less cognitively complex language than nonactivist groups (but similar levels to anti‐racist groups). Our results contribute to understanding how racist groups promote their self‐defining beliefs online, and identify several key factors that should be considered when designing policies to reduce racist groups' growth and impact. [ABSTRACT FROM AUTHOR]

At the end of 2018, I Developing World Bioethics i announced a new editorial policy setting parameters for the religious bioethics-related articles the journal would consider in scope. Others decry religious bioethics as anachronistic, claiming that religious bioethics was important in the past when religion held authority, but that it is no longer viable because societies and individuals have moved on from religion. [Extracted from the article]

Abstract: During the inter‐war period, European Catholic authors exhibited two different approaches to the question of just war. One approach was articulated at the “Fribourg Conventus,” a 1931 meeting of French, Swiss, and German theologians, whose subsequent declaration (Conventus de bello, published in 1932) called for a reformulation of Catholic teaching based on the premise that the traditional just‐war doctrine had been superseded by developments in international law. A competing approach was articulated by the Dutch Jesuit Robert Regout, who maintained that the just‐war doctrine could contribute to the formation of international law by providing a much‐needed normative foundation for the use of armed force by individual states in redress of their violated rights. After presenting these two approaches and explaining how they differ, this essay shows how the outlook of the Conventus de bello is reflected in subsequent papal statements on armed force—to the detriment of the traditional terminology of just war. [ABSTRACT FROM AUTHOR]

The goal of the present study was to cross‐validate two measures of cultural tightness and looseness, CTL: one used in a comparison within the United States, and the other used in a cross‐country comparison. The former was based mainly on aggregation of state laws on controversial issues and religiosity and the latter on assessment of homogeneity in moral values among representative samples across countries. To cross‐validate these two measures, both were recomputed at the US divisional level. Despite the differences in their methods of computation, the two measures of CTL correlated highly with each other, r = .92, and with theoretical variables of interest. Further, when the two measures of CTL were used simultaneously to predict theoretical variables of interest, neither remained significant suggesting that they were substitutable with each other. Convergence of results with measures computed via maximally different methods increases the confidence in the validity of these two CTL measures. [ABSTRACT FROM AUTHOR]

Abstract: Donation after circulatory determination of death (DCDD) and xenotransplantation are advanced as possible solutions to the growing gap between the number of individuals in need of organ transplantation and the pool of donors. Investigating how various publics, including religious leaders, might view these “therapies” is essential for broad public and professional support and will be needed in order to make these solutions viable. This study, therefore, presents normative Islamic bioethical perspectives on donation after circulatory determination of death and xenotransplantation. First, we will discuss foundational Islamic ethico‐legal debates regarding organ donation. These debates can be grouped into three broad positions, those who consider organ donation categorically impermissible as a violation of human dignity (ḥurma and karāma), those who agree that organ donation is impermissible in principle, but allow it conditionally on the basis of dire necessity (ḍarūra), and those who permit organ donation based on notions of public interest (maṣlaḥa). Next, we will reflect upon the additional ethical dimensions DCDD and xenotransplantation add to these debates. We contend that the condition of minimal harm to the donor and the definition of death need to be accounted for within Islamic perspectives on DCDD. Xenotransplantation, on the other hand, highlights concerns about using pigs for therapeutic purposes. We conclude by commenting on additional questions that remain to be addressed in the Islamic bioethical debate over these practices and with recommendations for further research. [ABSTRACT FROM AUTHOR]

Abstract: Background and Aims: Internet pornography use is an increasingly common, yet controversial, behavior. Whereas mental health communities are divided about potentially problematic use patterns, many lay people identify as feeling dysregulated or compulsive in their use. Prior work has labeled this tendency perceived addiction to internet pornography (PA). This study's aims were to (1) assess the association between PA at baseline and other factors, including actual levels of average daily pornography use and personality factors and (2) assess the associations between baseline variables and PA 1 year later. Design: Two large‐scale community samples were assessed using online survey methods, with subsets of each sample being recruited for follow‐up surveys 1 year later. Setting: United States. Participants: Participants were adults who had used pornography within the past 6 months recruited in two samples. Sample 1 (n = 1507) involved undergraduate students from three US universities and sample 2 (n = 782) involved web‐using adults. Subsets of each sample (sample 1, n = 146; sample 2, n = 211) were surveyed again 1 year later. Measurements: At baseline, we assessed average daily pornography use, PA and relevant predictors (e.g. trait neuroticism, trait self‐control, trait entitlement, religiousness, moral disapproval of pornography use). One year later, we assessed PA. Findings: Cross‐sectionally, PA was correlated strongly with moral disapproval of pornography use [sample 1, Pearson's correlation: r = 0.68 (0.65, 0.70); sample 2, r = 0.58 (0.53, 0.63)]. Baseline moral disapproval [sample 1, r = 0.46 (0.33, 0.56); sample 2, r = 0.61 (0.51, 0.69)] and perceived addiction demonstrated relationships with perceived addiction 1 year later. We found inconclusive evidence of a substantial or significant association between pornography use and perceived addiction over time [sample 1, r = 0.13 (−0.02, 0.28); sample 2, r = 0.11 (−0.04, 0.25)]. Conclusions: Perceived addiction to internet pornography appears to be related strongly to moral scruples around pornography use, both concurrently and over time, rather than with the amount of daily pornography use itself. [ABSTRACT FROM AUTHOR]

The authors comment on views expressed by Christopher Cordner, a lecturer in philosophy at the University of Melbourne, Victoria, on their article, "Atheism and Morality, Guilt and Shame: Why the Moral Complacency of the New Atheists is a Mistake," published in the issue. Cordner said that the authors renewed an old debate about whether religion is necessary to morality.

The sexual abuse of children within religious settings is an issue that has gained increased popular and professional attention over the past two decades. Various reports have highlighted the scale of such abuse, along with shortcomings in reporting practices. In this article, we outline some contemporary research that sought to understand the psychology that underpins variable reporting practices. In line with this research, we set out two conceptual frameworks that have some potential to help to explain such practices: system justification theory and moral foundations theory. Further, we describe how these frameworks could be adopted in research moving forward in order to make sense of the ways in which members of religious groups respond to allegations of child sexual abuse within their institutions. We close the article by arguing that by gaining a deeper understanding of the psychology underlying reporting practices, it may be possible to communicate more effectively about child sexual abuse within religious institutions, and therefore encourage more widespread reporting of allegations before more children are harmed. ‘We outline some contemporary research that sought to understand the psychology that underpins variable reporting practices’ Key Practitioner Messages: Those most likely to observe or suspect child abuse in religious settings are themselves likely to participate in such settings. The challenge for these ‘onlookers’ is to overcome the psychological dynamics that push against the recognition and reporting of child abuse in religious settings. These dynamics can be understood via established psychological theories and frameworks. Practitioners concerned with improving reporting practice in these contexts can draw on this work to inform training and intervention strategies. [ABSTRACT FROM AUTHOR]

In this article a Protestant view of the imitation of Christ is offered as part of participation in Christ and as taking place in ordinary life (Luther, Calvin). Imitating Christ as moral exemplar does not mean copying him, as a human effort to emulate a high moral ideal, but loving the neighbour as he did in the particularities of one's own life. It is a striving rooted in Christ's lowliness, which makes imitation an achievable though demanding ethical requirement for each individual (Kierkegaard, Bonhoeffer). Imitation is a 'putting on Christ' that is neither a hypocritical pretending nor a pretentious replication but a striving to re-present Christ in an authentic Christian existence. [ABSTRACT FROM AUTHOR]

This essay discusses three recent books which each offer an integrative account of religious ethics and the environment. Religious environmental ethics is an area of inquiry within the larger field of religion and ecology. After a narrative that contextualizes the development of religious environmental ethics in relation to the environmental social movement, I describe the formation of the field including its focus on worldview, the 'cosmological turn,' and its engagement with science, the 'cosmic turn.' Elizabeth Johnson exemplifies the cosmic turn by developing a Christian theology of life in nature which explicitly accepts Darwin's theory of evolution. Willis Jenkins advocates a prophetic pragmatism and critiques a focus on worldview that is abstracted from practice and defers moral responsibility. Larry Rasmussen joins analysis of worldview with reflection on cross-cultural resources for 'anticipatory communities' of moral formation to catalyze change. I argue with Rasmussen that religious environmental ethics needs multiple approaches and should allow room for methodological pluralism. [ABSTRACT FROM AUTHOR]

The author examines the effect of perverted faculty argument as defense against homosexual sex. The author highlights the natural law theory with heavy emphasis on the body as well as the capacity for reason grounds moral obligation. The author also emphasizes the objective standard of evaluation by natural law theorists and homosexual activity critics.

The editor discusses on LGBT people and their correlation with bioethics. Topics discussed include work of bioethics to secure status equality for LGBT people, production of synthetic gametes in animal models which were derived from embryonic stem cells and somatic stem cells, and LGBT people not fitting in certain religious and philosophical views of human nature and conventions in healthcare.

This essay introduces the themes that motivate the three articles that follow. Their common aim is to explore the connections between the Earth Charter and the concept of biodemocracy with the intention of highlighting ways of thinking about the relationship between science, religion, and the environment in the twenty-first century. Informed by the science of ecology and written by scholars of religion, the articles included here seek to integrate movements and ideas as diverse as postmodern thought, the much-debated thought of Lynn White, jr. (his preferred spelling), and the synergy emerging between the Earth Charter and Journey of the Universe. [ABSTRACT FROM AUTHOR]

Scholars and practitioners addressing the global food crisis have rarely incorporated perspectives from the world's religious traditions. This lacuna appears in multiple dimensions: until recently, environmentalists have tended to ignore food and agriculture; food justice advocates have focused on food quantities, rather than its method of production; and few scholars of religion have considered agriculture. Faith-based perspectives typically emphasize the dignity and sanctity of creation and offer holistic frameworks that integrate equity, economic, and environmental concerns, often called the three legs of sustainability. Faith-based perspectives can provide new paradigms through which to assess food, consumption, and production and the attendant social relations; assess our scientific, economic, and social approaches; and acknowledge the moral and religious dimensions of the world food crisis. [ABSTRACT FROM AUTHOR]