Arts and Humanities Commons^™

Introduction To G.E. Moore's Principia Ethica, G. Scott Davis

Religious Studies Faculty Publications

When Principia Ethica appeared, in 1903, it became something of a sacred text for the Cambridge-educated elites-Lytton Strachey, Leonard Woolf, John Maynard Keynes-who, along with Virginia Woolf, would form the core of the Bloomsbury Group. In a letter of October 11, 1903, Strachey confesses to Moore that he is "carried away" by Principia, which inaugurates, for him, "the beginning of the Age of Reason." Moore's critique of convention, his caustic dismissal of his philosophical predecessors, and the relentless rigor of his method promised a revolution in morality commensurate with the modernist transformation of art and literature. Principia Ethica shifted …

Wittgenstein And The Recovery Of Virtue, G. Scott Davis

Religious Studies Faculty Publications

Modern, scientific, man doesn't see miracles, only odd phenomena that call out for more thorough study. Ethics, like the miraculous, doesn't defy scientific explanation; it just doesn't exist. In what follows I hope to do two things., On the one hand, I want to embrace Wittgenstein's rejection of ethics as theory, in the sense of a systematic body of knowledge about the world. On the other, I hope to suggest that this rejection opens up conceptual space for understanding ethics as a critical human enterprise.

On Locating Disaster, Brad Kallenberg

Religious Studies Faculty Publications

Imagine a man, unknown to you, standing in your backyard calmly clasping and unclasping his hands three times each hour. If we ask "What is he doing?" we would not likely be satisfied with these words: "He's clasping his hands three times per hour." There is something unnerving about the whole scene, not only because we cannot comprehend the point of clasping one's hands three times per hour; we want to know, "What's he doing in my back yard?"

There is a similarly unnerving quality about the description of the Columbia disaster as posed by the case study. By it …

The Strange New World In The Church: A Review Essay Of 'With The Grain Of The Universe' By Stanley Hauerwas, Brad Kallenberg

Religious Studies Faculty Publications

Hauerwas's refusal to translate the argument displayed in With the Grain of the Universe (his recent Gifford Lectures) into language that "anyone" can understand is itself part of the argument. Consequently, readers will not understand what Hauerwas is up to until they have attained fluency in the peculiar language that has epitomized three decades of Hauerwas's scholarship. Such fluency is not easily gained. Nevertheless, in this review essay, I situate Hauerwas's baffling language against the backdrop of his corpus to show at least this much: With the Grain of the Universe transforms natural theology into "witness." In the end, my …

Praying For Understanding: Reading Anselm Through Wittgenstein, Brad Kallenberg

Religious Studies Faculty Publications

If Wittgenstein is correct to assert that practice gives words their sense, then it is logically possible that an understanding of the ontological "argument" Anselm presents in Proslogion requires some level of practical participation in prayer. A close inspection of Anselm's historical context shows that the conceptual distance we stand from him may be too great to be overcome by mere spectatorship. Rather, participation in this case likely requires of the modern reader a reproduction of Anselm's conduct in prayer. If so, Anselm's case falsifies, and thus warrants our resistance of, the commonly presumed disconnect between knowledge and practice.

Fresh …

Professional Or Practitioner? What’S Missing From The Codes?, Brad Kallenberg

Religious Studies Faculty Publications

Imagine a code of ethics that advocated shady business practices and that the organization proposing the code came under investigation by the U.S. Department of Justice. Imagine further, that the investigation came to trial and the stance taken by the organization was found to be illegal by the highest court of the land. Such a scenario, if true, would raise a host of questions about codes of professional ethics, not the least of which would be “What value, if any, do codes of ethics have for the teaching of ethics?”

Sadly, the above scenario is factual. However, I’m not referring …

Live To Tell, Brad Kallenberg

Religious Studies Faculty Publications

In recent years, countless Christians have found evangelism a difficult and even baffling scriptural mandate. Those we encounter, particularly young people, are often entirely unfamiliar with the basics of the Gospel. Traditional means of communicating the faith, from cold-calling to mass-mailings, simply no longer speak the language of the culture.

Brad Kallenberg recognizes that evangelism, even in our own backyard, has become a cross-cultural task. Like missionaries serving in foreign countries, we must become "students of the host culture." Much more than a "sinner's prayer," conversion requires a change of social identity.

Indeed, becoming a follower of Christ involves gaining …

Ethics As Grammar: Changing The Postmodern Subject, Brad Kallenberg

Religious Studies Faculty Publications

Wittgenstein, one of the most influential, and yet widely misunderstood, philosophers of our age, confronted his readers with aporias—linguistic puzzles—as a means of countering modern philosophical confusions over the nature of language without replicating the same confusions in his own writings. In Ethics as Grammar, Brad Kallenberg uses the writings of theological ethicist Stanley Hauerwas as a foil for demonstrating how Wittgenstein’s method can become concrete within the Christian tradition. Kallenberg shows that the aesthetic, political, and grammatical strands epitomizing Hauerwas’s thought are the result of his learning to do Christian ethics by thinking through Wittgenstein.

Kallenberg argues that …

Humanist Ethics And Political Justice: Soto, Sepúlveda, And The "Affair Of The Indies", G. Scott Davis

Religious Studies Faculty Publications

In the debate over Spanish treatment of the natives of the New World, both sides regularly invoked Aristotle on natural slaves. This paper argues that the interpretation of the Spanish Dominican Domingo de Soto displays a greater understanding of Aristotle and the Aristotelian tradition of justice than that of Juan Gines de Sepúlveda, the Spanish Humanist. The paper goes on to argue that it is the humanist tradition itself that disposes Sepúlveda to misconstrue Aristotle and the tradition of political justice.

Tradition And Truth In Christian Ethics: John Yoder And The Bases Of Biblical Realism, G. Scott Davis

Religious Studies Faculty Publications

Reflecting on the state of theological ethics in 1981, James Gustafson wrote that "the radical Christian ethics of Yoder mark a substantive position for which there are many sound defenses; to opt against it is to opt against some fundamental claims of traditional Christianity." This, however, comes fast on the heels of Gustafson's remark that, despite its historical, biblical, sociological, and moral warrants, "I note Yoder's option here because it is the one most dramatically different from the option I shall pursue.'' The attentive outsider, unaccustomed to the ways of Christian ethics, is likely to wonder what, with all those …

Warcraft And The Fragility Of Virtue, G. Scott Davis

Religious Studies Faculty Publications

There is much talk currently about virtue and virtues, and this, I suppose, is all to the good. But if the current debate aspires to be more than an academic exercise, it needs to show how discussion of the virtues makes a difference in moral philosophy. Any serious alternative to the status quo should satisfy the following three conditions: It should involve a shift in the fundamental vocabulary of ethics; it should reorder, if not reject, some of the emphases and priorities found in the status quo; and finally, it should issue in a reevaluation of specific acts and policies …