An excerpt from the recently released book Rethinking Health Care Ethics, which explores, for an audience including health professionals, the limits of formal/philosophical ethics in helping them understand the ethical dimensions of their work.
The excerpt focuses on the distinction between formal and informal ethical discourse and the implications of that distinction for day-to-day clinical practice.
Science, Religion, and Secularism, Part XXXV: Justin L. Barrett—Why Would Anyone Believe in God? Part C
In our last two articles, we’ve explored one book in the exciting new field of cognitive science of religion. And we’ve seen how one of the findings in this area is that belief in God, or something like God, is natural to us, given the types of minds we have. Of course, this doesn’t show that one ought to believe Continue Reading …
Science, Religion, and Secularism, Part XXXIV: Justin L. Barrett—Why Would Anyone Believe in God? Part B
In our last article, we explored some recent findings in the cognitive science of religion (CSR). We saw how current research suggests that belief in God, or something like God, comes naturally to most human beings, most of the time, in virtue of the types of brains we have. I’d like to explore Justin L. Barrett’s arguments on this front Continue Reading …
Epistemic Tribalism, Epistemic Chaos, and Epistemic Exhaustion
The 2016 US presidential election and the Trump presidency have shown us that a variety of epistemically perilous conditions are far too common in the thought and behavior of Americans. Philosophy has a role to play in addressing this.
Science, Religion, and Secularism Part XXXIII: Justin L. Barrett—Why Would Anyone Believe in God? Part A
“Belief in God is an almost inevitable consequence of the kind of minds we have.” —Justin L. Barrett
The Ethics of Heroic Bloodshed
John Woo is synonymous with Hollywood blockbuster action films, but his films are actually more about ethics than explosions. His 1989 masterpiece The Killer is a Confucian action film.
Science, Religion, and Secularism, Part XXXII: Alvin Plantinga and Reformed Epistemology
“Faith is not to be contrasted with knowledge: faith (at least in paradigmatic instances) is knowledge, knowledge of a certain special kind.” —Alvin Plantinga
Science, Religion, and Secularism, Part XXXI: William James—The Will to Believe
“To preach skepticism to us as a duty until ‘sufficient evidence’ for religion be found, is tantamount therefore to telling us, when in presence of the religious hypothesis, that to yield to our fear of its being error is wiser and better than to yield to our hope that it may be true. It is not intellect against all passions, then; it is only intellect with one passion laying down its law.” —William James
Science, Secularism, and Religion, Part XXX: William Kingdon Clifford—The Ethics of Belief
Imagine a ship owner who sells tickets for transatlantic voyages. He is at the dock one day, bidding his ship farewell, when he remembers a warning he had received from his mechanics the week before, that the integrity of the ship’s hull was questionable and that it might not be seaworthy. But on some plausible grounds or other he forms Continue Reading …
Science, Secularism, and Religion, Part XXIX: Antony Flew—The Presumption of Atheism
“If it is to be established that there is a God, then we have to have good grounds for believing that this is indeed so. Until and unless some such grounds are produced we have literally no reason at all for believing; and in that situation the only reasonable posture must be that of either the negative atheist or the agnostic.”
—Antony Flew
There Is More to Seeing Than Meets the Eye: Rejecting Scruton’s Conception of Photography
Roger Scruton famously rejected photography as an art form on the grounds that, being causal, photographs cannot represent an artist’s intentions. For Scruton, paintings can enable us to see lines, shapes and colors ‘as’ something other than lines, shapes and colors per se. Photographs cannot do this as they are tied to the visual scene they depict. Wilfrid Sellars’s ideas on the role of phenomenal content in visual perception provide a fruitful approach to questioning Scruton’s thesis.
Science, Religion, and Secularism Part XXVIII: Charles Taylor—The Dark Abyss of Time
In our last article we explored Charles Taylor’s concept of “the buffered self,” a peculiar kind of self-consciousness engendered by Enlightenment rationalism, and which has become customary (at least for educated elites) in our own time. We saw how it can be at once a source of pride, a profound source of accomplishment and self-worth, and also a source of Continue Reading …
Science, Religion, and Secularism Part XXVII: Charles Taylor—The Malaise of Modernity
In our last article, we explored Charles Taylor’s discussion of a new religion that took shape in the seventeenth and eighteenth centuries: Providential Deism. Yet, as we saw, it was not entirely new but in many respects a development and expansion of themes already expounded on by the Protestant Reformation. Where the Protestant Reformers accused Catholicism of being authoritarian, superstitious, Continue Reading …
What Will Be Most Embarrassing about Contemporary Society in Fifty Years?
In fifty years, what will seem most embarrassing about contemporary society? Three futurists weigh in on what is primitive about the present.
Life-Hack Stoicism—Is It Worth It?
The Ancient philosophy of Stoicism, as the ultimate life hack, has taken the world by storm. It seems particularly suited to providing pithy quotes for Silicon Valley desktops, doors of CrossFit gyms, and the bedroom walls of disenfranchised youths. On the face of it, there is nothing wrong with that. But then again, didn’t the famous Stoic slave Epictetus warn us all about learning just a “little philosophy”?
Science, Religion, and Secularism Part XXVI: Charles Taylor — Providential Deism and the Impersonal Order
In the last article, we saw how the Protestant Reformation challenged the premodern conception of reality, and began to put in place some of the elements we can recognize today in modern, Western-style secularism. In particular, there was a “flattening effect” when it came to time, space, and devotion. More and more, secular, ordinary time came to the forefront. The Continue Reading …
Science, Religion, and Secularism Part XXV: Charles Taylor—The Protestant Reformation and the Rise of the Disciplinary Society
In previous articles, we’ve taken some first steps toward answering the underlying question of Charles Taylor’s book, A Secular Age. He asks us to look at Europe around the year 1500, and observe that belief in God had an unproblematic, normative, even a central, character for those societies. But when we look around today, we find a very different climate. Continue Reading …
The Diamond-Water Paradox and the Subjective Theory of Value
Why do diamonds cost more than water, when water is essential to life? The answer eluded both Smith and Marx before its resolution arrived in the form of the Marginal Revolution.
Science, Religion, and Secularism Part XXIV: Charles Taylor—Time, Space, and Self in the Enchanted World (Part B)
In our previous articles, we began to explore what Charles Taylor calls the “bulwarks of belief.” These are the aspects of psychology and society that made belief nearly irresistible for most Europeans around the year 1500. Taylor postulates these bulwarks thus: that purpose and design were evident in nature and history; that God was implicated in the very existence of Continue Reading …
Science, Religion, and Secularism Part XXIII: Charles Taylor—Time, Space, and Self in the Enchanted World (Part A)
In the previous article, we explored the “Bulwarks of Belief”—those features of the premodern, European mindset that, according to Charles Taylor, made belief in transcendent realities nearly inescapable. There were basically three of them: God’s purposes were evident in the design of nature, and in particular incidents (often construed as this-worldly dispensations of divine justice); God was implicated in the Continue Reading …
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