"Food Ethics and Religion"

How does an engagement with religious traditions (broadly construed) illuminate and complicate the task of thinking through the ethics of eating? In this introduction, we survey some of the many food ethical issues that arise within various religious traditions and also consider some ethical positions that such traditions take on food. To say the least, we do not attempt to address all the ethical issues concerning food that arise in religious contexts, nor do we attempt to cover every tradition’s take on food. We look at just a few traditions and a few interesting writings on food ethics and religion: What do they say about the ethics of eating? Why do they say these things? Here we use the terms “food ethics” and “religion” ecumenically as big tents under which many importantly different sorts of things may be grouped. Among the wide range of food ethical issues we consider in this chapter, for example, are religious views about the ethics of keeping, hurting, and killing animals, killing plants, dominion over creation, wastefulness, purity, blessing, atonement, and the connection between food and character. We realize, moreover, that it might be a stretch to label some of the views engaged by selected readings in this chapter as “religious” on a stringent understanding of that term; Lisa Kemmerer’s “Indigenous Traditions,” for instance, addresses some views that are recognizably spiritual but perhaps not religious in a strict sense. We hope that our ecumenical usage of the term can bring these important traditions to bear on the discussion without reducing them to something they are not

The Religious Significance of Kant’s Ethics

This paper provides analysis of Kant's Categorical Imperative and its relevance to religion. I discuss what the concept of a categorical imperative implies about self-transcendence, and what this understanding of self-transcendence indicates about the self's relation to God and others

On the importance of a drawn sword: Christian thinking about preemptive war—and its modern outworking

This is the author's PDF version of an article published in Journal of the Society of Christian Ethics© 2007.This article discusses the just war tradition.This article was submitted to the RAE2008 for the University of Chester - Theology, Divinity and Religious Studies

African Metaphysics and Religious Ethics

Scholars of African moral thought reject the possibility of an African religious ethics by invoking at least three major reasons. The first objection to ‘ethical supernaturalism’ argues that it is part of those aspects of African culture that are ‘anachronistic’ insofar as they are superstitious rather than rational; as such, they should be jettisoned. The second objection points out that ethical supernaturalism is incompatible with the utilitarian approach to religion that typically characterises some African peoples’ orientation to it. The last objection argues that religious ethics by their very nature require the feature (of revelation), which is generally lacking in African religious experiences. The facet of revelation is crucial for a religious ethics since it solves the epistemological problem of knowing the will of God or the content of morality. In this article, I construct a vitality-based African religious moral theory; and, I argue that it can successfully meet these objections

Testimony Before the Subcommittee of the Senate Judiciary Committee

This testimony was originally published in the May 81, 1974 issue of Commonweal under the title Protecting the Unborn. Reprinted with permission from Commonweal, 232 Madison Avenue, New York , N. Y. 10016. Dr. Ramsey is Harrington Spear Paine Professor of Religion at Princeton University. A scholar and teacher in the fields of religious ethics and social philosophy, he is also concerned with the serious moral issues emerging in the area of medical ethics

Teaching Ethics, Happiness, and The Good Life: An Upbuilding Discourse in the Spirits of Soren Kierkegaard and John Dewey

This essay narrates what I have learned from Søren Kierkegaard & John Dewey about teaching philosophy. It consists of three sections: 1) a Deweyan pragmatist’s translation of Kierkegaard’s religious insights on Christianity, as a way of life, into ethical insights on philosophy, as a way of life; 2) a brief description of the introductory course that I teach most frequently: Ethics, Happiness, & The Good Life; and 3) an exploration of three spiritual exercises from the course: a) self-cultivation by means of writing in an Ethics Notebook, b) an “existential experiment” in which we practice one of Aristotle’s virtues for a week, and c) a 15-hour service-learning component

"We Are All Noah: Tom Regan's Olive Branch to Religious Animal Ethics"

For the past thirty years, the late Tom Regan bucked the trend among secular animal rights philosophers and spoke patiently and persistently to the best angels of religious ethics in a stream of publications that enjoins religious scholars, clergy, and lay people alike to rediscover the resources within their traditions for articulating and living out an animal ethics that is more consistent with their professed values of love, mercy, and justice. My aim in this article is to showcase some of the wealth of insight offered in this important but under-utilized archive of Regan’s work to those of us, religious or otherwise, who wish to challenge audiences of faith to think and do better by animals

New Hope for the Oceans: Engaging Faith-Based Communities in Marine Conservation

Science alone cannot protect the oceans and their biological diversity. Whereas, scientists can identify problems and empirical steps toward their resolution, support for research, problem solving, and implementation of solutions must come from societal sources. Among the most promising are religious communities whose members are motivated by their faith to collaborate with marine scientists in achieving shared goals. Many reasons prevail for engaging faith communities in mitigating assaults on the oceans and protecting them from threats to their functioning. Participants in the open forum convened by the Religion and Conservation Biology Working Group of the Society for Conservation Biology during the 4th International Marine Conservation Congress shared their insights on (1) why and how marine researchers and conservation practitioners can best involve faith communities, (2) actions and attitudes that deter constructive engagement with faith communities, and (3) ways forward that the SCB should consider facilitating. Among ways forward identified are the Best Practices Project initiated recently by the RCBWG, adding cultural values and ethics as disciplines SCB members should probe when addressing conservation problems, regularly including cultural values and ethics in panels with other disciplines at international and regional SCB congresses, and appointing an associate editor of SCB publications who will assure the inclusion of articles in which religious and spiritual worldviews, values, and ethics are integrated with the conservation sciences

Religion and Which Sciences? Science and Which Community?

The author addresses ways in which participants in the religion-and-science dialogues avoid ethically sensitive issues involving the scientifically developed subject of nonhuman animals. Using the concept of ethical anthropocentrism, he maintains that the contemporary dialogue is mired in a traditional set of concepts and myopic discourse. The present approach entails serious risks of weakening both religious life and scientific inquiry, including the foundation for an engagement between religion and science. Furthermore, the specific sciences dealing with nonhuman animals should be engaged fully for a number of reasons related to both religious and scientific goals. A further benefit of such an engagement would be promotion of an understanding of community more responsive to the non-anthropocentric ethics found so broadly in religious traditions outside the Abrahamic, and in subordinated portions of the Abrahamic traditions

Deadly Predators and Virtuous Buddhists: Dog Population Control and the Politics of Ethics in Ladakh

The region of Ladakh in the Indian Himalayas has recently seen a rise in attacks by stray dogs, some of which have been fatal. The dogs’ claims on territory have not gone uncontested in an emotional landscape fraught with anxieties over religious identities as tensions prevail between a Buddhist and a Muslim population. Consideration for the political effects of ethical discourses about dogs in Ladakh reveals how dog population control, and the intricately linked question of dog care have implications for the shaping of an animal ethics as a contentious political question. In the public sphere, some interpret matters related to dogs as a problem of human territoriality, while others foreground animal care as a virtue of Tibetan Buddhists. While these ideas about dogs and their treatment are shaped by a network of local and translocal ideas and practices about animal welfare and about religious identity, the politics of dog ethics in Ladakh is not an exclusively human product. Dogs are also agents of this politics, both in their physical capacity, to define dog-human interactions, as they are capable of being both affectionate and extremely violent, and because they have the potential to act on human’s production of meaning and exceed human expectations