Accountability, Autism and Friendship with God

David Shoemaker has argued that autistic persons cannot be held accountable and are not members of the moral community. Arguing against this conclusion, this article both corrects the view of autism contained in Shoemaker’s paper and resituates his theory of accountability within a Christian virtue ethic based on the gift of friendship. The call to be accountable to God for one’s life contains within it the gift of God’s friendship and does not require the capacity for empathy ( contra Shoemaker) or joint attention ( contra Pinsent) as a prerequisite. Instead, the inclusion of autistic people within the moral community created by the call of God highlights that accountability is a grace given for the flourishing of all persons.

On Algorithmic Opacity and Moral Certainty

In modern society, algorithms play an important role in social and cultural realms, in political and economic spheres. In spite of algorithmic pervasiveness in many areas and wide diffusion in digital life, algorithmic opacity is still poorly understood compared to other ethical issues (e.g., fairness, accountability, and transparency). In this essay, we try to elucidate the relation between algorithmic opacity and moral certainty from the individualistic standpoint and through the virtue ethic perspective. For doing so, we follow hermeneutic tradition and rely on interpretation of recent authors and impactful papers. We summarize our argument as follows: if the algorithm is understood as the combination of rules and numbers we create for simplifying our lives and sharing with others, then our present activities and future actions as imagined, realized or missed, ascertain if algorithmic opacity become a moral issue or problem for us and others. Among the implications, we emphasize that sometime dormant and hard to anticipate, algorithmic opacity becomes an apparent during executions, deployments and prolonged uses of algorithmic systems. Moreover, our lived experience and disharmony between our unrealized expectations and unanticipated algorithmic behavior may lead to moral issues and problems for us and others. Overall, algorithmic opacity may constantly evade the formalization efforts (e.g., outlining as guidelines, principles) or quantification exercises (e.g., assigning numerical values to symbols or signs), both of which are essentially social practices.

Pentekostal spiritualitet, økoteologi og miljøengasjement

Pentecostal spirituality, eco-theology and environmental engagement: A contrition to the development of a Pentecostal spirituality that integrates eco-theology and environmental ethics. This article identifies resources and problems in the Pentecostal-Charismatic tradition concerning environmental action and engagement. The purpose is to motivate Pentecostal and Charismatic churches to reflect on how they should respond as the world faces the prospect of an ecological crisis. The study begins by identifying a core narrative in the Pentecostal-Charismatic tradition. This core narrative is used as a hermeneutical key to interpret eco-theological elements in the biblical story of creation, fall, redemption, and final consummation. The study also discusses common objections towards eco-theology among Pentecostal and Charismatic Christians. These objections include the fear of an alternative or eco-centric spirituality, the implications of different forms of eschatology, and how Pentecostal and charismatic Christians understand their being in the world with regard to both evangelism and politics. The article argues that Pentecostal and Charismatic churches have spiritual resources that may empower them to transcend an anthropocentric worldview and develop a visionary virtue-ethic that may guide and enable a sustainable lifestyle and constructive environmental engagement. The article concludes by identifying seven themes that may encourage constructive action-reflection and stimulate further research.

The Problem of Acedia in Eastern Orthodox Morality

Eastern Orthodox accounts of acedia are often neglected in Catholic and Protestant circles, yet offer a range of insights for contemporary virtue ethics and moral psychology. Acedia is a complex concept with shades of apathy, hate, and desire that poses grave problems for the moral life and human wellbeing. This is because acedia disorders reasoning, desiring, willing, and acting, and causes various harms to relationships. Evagrius Ponticus and John Cassian discuss acedia in the context of a virtue ethic ordered to human flourishing that includes practices to combat vices and build character. The result is an Orthodox conception of virtue and moral psychology that rewards ecumenical attention.

The Historical and Ecumenical Value of Kenneth Kirk’s Anglican Moral Theology

Anglican moralist Kenneth Kirk is an early twentieth-century forerunner of Catholic revisionism. Kirk critiques the moral manuals and defends a historicist, biblically grounded virtue ethic forty years prior to Catholic figures like Bernard Häring. Kirk also utilizes inductive casuistry in analyzing concrete cases to the end of promoting Christian freedom and mature Christlike character. For these reasons his moral theology has historical and ecumenical importance.

Pausanian Classification or Socratic Participation: Theologizing the Plurality of Erotic Praxis in Plato’s Symposium

Read theologically, Plato’s Symposium is an exercise in doxology: how Eros is to be praised. Pausanias observes that, since Eros is not one, a unitary praise will be inadequate. Proposing a focus on praxis, he classifies erotic praxes, and praises one, in a synthesis of contemporary convention, sophistic rationality, social responsibility and polytheistic fidelity. Against this Socrates praises erotic praxis as one of a plurality of desires mediating between mortals and an otherwise transcendent good. Desire which is specifically erotic involves a praxis of (pro)creation through attention to beauty. In this praxis mortals participate in immortality and the divine. Pausanias’ praise is seriously offered. However, lacking a participatory element, it delivers an underwhelming doxology, making Eros at best an instrument of a sophistically constructed virtue ethic to which his polytheism is ambiguously connected. It is the philosophical theology of Socrates, which, praising Eros as a mediator enabling participation in the divine realm, and offering itself as an analogous form of mediation, is able to be consummated liturgically.