THIS ESSAY APPLIES CONCEPTS AND VALUE JUDGMENTS FROM WITHIN the Jewish tradition to the range of questions raised by genetic testing for BRCA1/2 mutations as well as possible prophylactic interventions to prevent breast cancer; in so doing, it models a Jewish methodology for approaching contemporary situations through the lens of classical Judaism. It notes the Jewish tradition's robust skepticism about the value of partial knowledge and its repeated admonitions against predicting future events based on incomplete data. The essay also weighs Jewish tradition's strong imperative to aggressively pursue good health against Judaism's equally strong reluctance to attempt to predict future events based on partial data. This essay offers few definitive conclusions about Jewish law; instead, it shows that Jewish tradition can tolerate and support several different choices simultaneously. Jewish sources can guide individuals through the decision-making process without prescribing specific behaviors.

THIS ESSAY PRESENTS AN EXTENDED MEDITATION ON THE DEVELOPING practice of scriptural reasoning insofar as it may contribute to our thinking about political discourse in the context of late-modern liberal democracies. Concerns are raised about the account of argument and practical reason expressed by practitioners of scriptural reasoning, particularly with respect to an antimetaphysical bias. Following Franklin Gamwell, I suggest that a coherent theoretical account of democracy should be open to the critical assessment of metaphysical claims. I conclude that scriptural reasoning does provide a helpful resource for thinking about argument across religious traditions in a democratic context but requires a clearer position on metaphysics to make a truly distinctive contribution to reforming our understanding of democratic politics in the context of religious pluralism.

THIS ESSAY ARGUES THAT JUDGMENTS ABOUT THE NATURE AND function of human reason play analogous (though not identical) roles in Catholic and Muslim arguments for political liberalism. Focusing on the works of John Courtney Murray and three contemporary Muslim reformers, I note three similarities. First, thinkers in both traditions argue that it is humankind's unique ability to reason about the moral law that constitutes our dignity and provides the foundation for the right to religious liberty. Second, this ability to reason is what allows us to provide the publicly accessible justifications that the liberal principle of reciprocity seems to require. Finally, all four authors argue that their attempts to reform or develop their traditions are dependent upon and required by the dictates of human reason.

Narrative theology views the truths of scripture through an iconographic lens to indicate God's intimate involvement in human life. However, when narrative theology becomes "narrative theological ethics," the transformative power of narrative about God receives more emphasis than the power of God itself. Narrative theology quickly moves toward linguistic idolatry when God's grace is valued merely as an important facet of a powerful narrative rather than as the foundation of Christian moral action.

Adults typically take pleasure in the physical dimension of caring for children. Confusingly, much recent theology either condemns adults' physical enjoyment of children as exploitive or accepts it (in maternal care of infants) without comment. A convincing, unifying theological moral argument is needed to yoke the two instincts systematically. Although this essay acknowledges sexual abuse's harmful effects on children, its focus is the ordering of adult desire and behavior. Beginning from the premise that all human love is erotic—hoping in, if not expecting, pleasurable reciprocity—I draw upon the work of Wendy Farley and Linda Holler to argue that healthy human love for children combines desires for the other with unpossessive delight, attunement, and realistic responsiveness. I examine the documented examples of female abuse of children and the example of male abuse in Vladimir Nabokov's Lolita to demonstrate the usefulness of this discussion for an analysis of Western accounts of abuse, and I suggest that the approach may be illuminating in other cultures.

This essay explores the efforts toward moral discernment within the Presbyterian Church (U.S.A.) and supports the recommendations of its Task Force on Peace, Purity, and Unity of the Church while suggesting areas of improvement. Relying on the South African theologian John de Gruchy and research in conflict resolution, the benefits of a discernment model attentive to truth telling, repentance, restorative justice, and collaborative ministry are many. Discernment moves ethical discourse out of parliamentary and juridical frameworks toward a model that may help fragmented church communities find common ground.

Just war's engagement with pacifism has shaped the discourse of war within and beyond Christian ethics. Less attention has been given to Christian realism's relationship to just war thought or to the possibilities such a dialogue might disclose. This essay examines certain features of the Christian realist Reinhold Niebuhr's moral, theological, and political thought to consider the promise of a Christian realist theory of justifiable war.

The point of departure for this essay is a fourfold classification emerging from the European debate on the religious and ethical significance of the so-called Islamic headscarf, also known as hijab. Plurality promises a positive engagement in mapping multiculturalism toward intercultural dialogue and understanding. With a paradigm of an emergent intercultural ethics, the public leadership assumed by women in this debate testifies to the creativity by which imposed patterns of behavior are turned into strategies of resistance and liberation.

Religious tolerance is a sociopolitical necessity. Social and political pressures alone cannot be expected to nurture a genuine attitude of religious tolerance; in the West, secular and religious documents rely on the concept of conscience for this nurture. In this essay I ask what claims people make on each other as they attempt to live in accordance with what they believe to be true and good. To answer this question, I examine the Pauline concept of conscience and argue that Paul interpreted conscience through an ethic and theology of accommodation.

According to various reports, human rights violations in China include the detention of activists, forced abortions and sterilizations, and the repression of religious and spiritual groups, among others. Yet foreign direct investment in China is growing rapidly, as is outsourcing to Chinese producers. By adapting the Sullivan Principles (drafted for operations in South African before the end of apartheid) to China, this essay maps out ethical guidelines for U.S. companies operating in China.

This essay refutes the charge of relativism levied against religious approaches to bioethics by using Jewish bioethics as a case study. I demonstrate how an approach to ethics that includes particular spiritualities need not be essentialist but can better respect a patient's values, goals, and priorities. Recognizing the value of listening to silenced voices and showing how the identification of a nonhomogenous group can yield important insights for ethics, feminist approaches have paved the way for a reintroduction of religious approaches to mainstream ethical discourse.

This essay considers the morality of torture in light of Michael Walzer's argument in "Political Action: The Problem of Dirty Hands." Walzer argues that, under certain conditions, actions such as torture may be politically necessary but should never be given moral justification. This argument is analyzed in light of the question of responsibility in Christian ethics and in light of current U.S. policies on torture.

Intellectual property rights present an increasingly important challenge to social ethicists. An analysis of ethical issues raised by TRIPS—the international agreement protecting intellectual property rights—can illuminate an insufficiently acknowledged shift in Catholic thought about property rights. Vatican statements on AIDS drugs are one example of how intellectual property policies can be held accountable to the "option for the poor" and the common good.

This essay considers how Augustine’s writings on the imago Dei might shed light on contemporary human dignity discourse and on debates about the sources, uses, and translations of these two terms. Attending to developments in Augustine’s expositions of scriptural texts and metaphors related to the imago Dei, I argue that his writings exhibit three distinct conceptions of the imago Dei that correspond to three accounts of the imago Dei and human dignity offered by Pico, Luther, and Aquinas, respectively. This plurality of meanings suggests that appeals to an “Augustinian” understanding of the imago Dei or human dignity threatens to confuse rather than resolve debates about the sources and uses of these terms. As long as Augustine remains an influential voice within the Christian tradition regarding the meaning of the imago Dei, the question of its translation into the secular idiom of human dignity will remain a live one because Augustine himself inaugurated quite diverse yet legitimate modes of interpreting these central tropes.

In this rehabilitation of the relational transaction of compromising, we follow Paul Ricoeur in arguing that at the intersection of diverse orders of value, compromising rises to the level of a moral duty. Thus, an ethics of compromise, rooted in recognition theory, provides a virtuous means of moral engagement with otherness in the context of pluralism. Virtue theory needs to move in an interactive direction by (a) enlisting moral epistemology, for a shift in focus from the individual agent (personal integrity) to the interaction of agents (social cooperation); (b) attending to the political theorists and sociologists who ground meaningful compromise in mutual recognition; and (c) tailoring such recognition to bounded human capacities for rationality and empathy, via “psychological realism”—all in service of attenuating the discomfort and even moral pain that agents may feel when called upon to compromise.

I contend in this essay that there are theological and ethical problems associated with the application of the vices of “gluttony” and “sloth” to people of higher-than-average weight. Relying on an analysis grounded in liberation theology and fat studies, I call for the church to encourage an end to discrimination based on bodily shape and size. I draw from poststructuralist theory, biblical studies, and church historical resources as well as contemporary medical and sociological studies of diet to build my case. I then use the vices of “gluttony” and “sloth” as a lens through which to understand the contributions of the food industry to global weight and health patterns.

Postcolonial theory ought to inform how we do Christian social ethics in North America. This essay engages postcolonial critiques of the “impossibility” that intellectuals can address the needs of unrepresented groups (Spivak). It also examines postcolonial theorists’ move to localize European thinking and, in so doing, to recognize European thinking as both “indispensable and inadequate” (Chakrabarty) to justice-oriented work. The essay engages contemporary postcolonial theory with the writing and work of Howard Thurman, William Stuart Nelson, and Bayard Rustin, midcentury black American Christian intellectuals, in order to show how postcolonial theory may be useful for contemporary Christian social ethics.

Although the new ethical challenges posed by biotechnology and digital surveillance have been the focus of close attention and heated debate among Christian ethicists, comparatively little attention has been dedicated to far more ubiquitous technologies: the internet and our smartphones. Yet evidence is mounting among cognitive scientists, sociologists, and psychologists that the internet and related media technology are profoundly reshaping human thought, behavior, and sociality (in some ways helpfully, in some ways harmfully). This is surely a matter for ethical concern if there ever was one. This essay argues that the medieval concept of the vice of curiositas is an apt diagnosis of the ways in which digital media can absorb and scatter our attention, often in pathological ways. I first offer a summary of what earlier Christian authors meant by curiosity, and I classify their concerns into a typology of seven forms of vicious curiosity. I then show how the phenomenon of online pornography addiction in particular and other forms of internet addiction more generally confirm the explanatory power of this older concept and especially Augustine’s distinction of the “lust of the flesh” and “the lust of the eyes.” I conclude by suggesting how the grammar of “vice” and “virtue” allows us to embrace the value of new technologies while consciously cultivating strategies of resistance to their harmful tendencies.

A selective excavation of labor history (United States and global) and an analysis of recent worker experiences in Detroit’s bankruptcy expose the conflict of rights that shapes the US capitalist society. Masked by myths, forbidden memories, and selective values, the trumpeting of “workers’ rights” in the United States today weakens workers’ claims to rights, denying many “an existence worthy of human dignity” (UN Universal Declaration of Human Rights). Thirty years ago, the National Conference of Catholic Bishops’ Economic Justice for All called for a “New American Experiment” establishing positive economic human rights. Today, the problems they identified have worsened, and the conversion they called for is absent from dominant political and economic discourse. The survival strategies of marginalized communities suggest a praxis of conversion creating possibilities for a future of human dignity.