Posts Tagged ‘morality’
In a recent article, Libby A. Nelson discusses the role of faith in Catholic universities and puts forth the question, how Catholic are these institutions?
What is religious freedom supposed to free? That is, what is the operant understanding of “religion” behind the claims of religious freedom such that religion requires its own forms, practices, and concepts of freedom under the law? Is there something about religion that gives freedom of religion either a privileged or a peculiarly worrisome character different in kind from artistic, political, or sexual freedom? And to this list, why not add occupational, associational, or, say, economic freedoms?
My dissertation is a comparison of the use of prayer, scripture, science education, and “high technology” in four religious high schools, and I’m rather provocatively labeling these four categories “moral technologies”: that is, tools created by (or provided to) humans that are used to accomplish certain moral goals. This definition builds upon Mitcham’s more expansive understanding of technology, and it is obviously deeply indebted to Foucault.
Thomas Farr, in his recent post, links the mass protests in the Arab world, combined with the persecution of Christian minorities in the region, and what he called “the Obama administration’s striking indifference to America’s statutory policy of advancing international religious freedom.” In my view, if the Obama administration is to do anything with respect to the International Religious Freedom Act (IRFA), it should seek to repeal it and to dismantle the whole policy and institutional structure that it entails, because this statutory policy is an insult to and betrayal of victims of human rights violations throughout the world, including Christian minorities in the Arab world.
At the core of contemporary secularism is the denial of the existence of deities and the supernatural. There is only the natural, as described by our best sciences. This ‘disenchantment’ of the world seems to leave no place for value, and this exclusion of value from the world is, Akeel Bilgrami argues in his essay “What is Enchantment?” one of the central and damning failures of contemporary secularism.
How does secularism crowd values out of our picture of the world? If we accept a secularist metaphysics, then a necessary condition for the existence of values is that they can be accommodated by our best sciences. But our best sciences do not seem to have any room for values. Values make demands on human beings as actors—for instance, we ought to pursue the good, we ought to avoid the bad, and so on—but science describes no such free-standing “oughts.”
A lengthy profile by John Cornwell, which appears in the November issue of Prospect, examines the biography and the philosophical work of Alasdair MacIntyre, particularly in regard to the relevance of his Marx-inflected Thomism for confronting the ongoing crisis of capitalist economies in Europe and the U.S.
Author of The New American Militarism: How Americans Are Seduced by War, The Limits of Power: the End of American Exceptionalism, and, most recently, Washington Rules: America’s Path to Permanent War, Andrew Bacevich is a celebrated veteran as well as a fierce and indefatigable critic of American militarism and imperial policies. A self-described “Catholic conservative” and an admirer of Reinhold Niebuhr and Martin Luther King, Jr., Bacevich is a social critic of note as much for his independence of thought as for his insistence on grounding his public remarks with a clear sense of moral principles and purpose.
At the NYTimes.com blog “The Stone,” Frans de Waal, C. H. Candler Professor in Psychology and Director of the Living Links Center at the Yerkes National Primate Research Center at Emory University, writes on the roots of human morality, using a series of fascinating examples from research on primate behavior to illustrate man’s natural attraction to “the good.”
Jane Bennett’s sympathetic yet critical commentary on my essay “What is Enchantment?” (published in the volume Varieties of Secularism in a Secular Age) describes the notion of disenchantment that I present as primarily addressing the theological displacements that emerged with the rise of the new science. Her own work, she says, offers a quite different focus, one of a mood or affect that “circulates between human bodies and the animal, vegetable, and mineral forces they encounter.”
I don’t doubt that this interesting focus is quite different from mine, though I think it would be wrong to represent my view as being focused on the theological. In my analysis, the theological had only a central genealogical role to play in the process of “disenchantment.”