Roots Of Relational Ethics

H. Richard Niebuhr's major work, which he did not live to complete, was to be on theological ethics. Based on the published and unpublished writings that Niebuhr completed during the last decade of his life, Roots of Relational Ethics demonstrates that Niebuhr's conception of responsibility was the culmination of his thought about self, God, Christ, the church, ethics and decision-making, and social evil. R. Melvin Keiser examines the limitations and potential of Niebuhr's use of responsibility in comparison with relevant themes in liberation and feminist theological ethics. He suggests that Niebuhr's mature work can contribute to the alleviation of environmental exploitation, sexism, anti-Judaims, war, racism, and classism.

OUR AGE IS CHARACTERIZED by an uncertainty about the na ture of moral obligations, about what one can hope for in an afterlife, and about the limits of human knowledge. These uncertainties were captured by Immanuel Kant in his Critique of Pure Reason, where he noted three basic human questions: what can we know, what ought we to do, and what can we hope for. Those questions and the uncer tainties about their answers still in great part define our cultural per spective. In particular, we are not clear about the foundations of ethics, or about their relationship to religion and to science. This volume brings together previously published essays that focus on these inter relationships and their uncertainties. It offers an attempt to sketch the interrelationship among three major intellectual efforts: determining moral obligations, the ultimate purpose and goals of man and the cosmos, and the nature of empirical reality. Though imperfect, it is an effort to frame the unity of the human condition, which is captured in part by ethics, in part by religion, and in part by the sciences. Put another way, this collection of essays springs from an attempt to see the unity of humans who engage in the diverse roles of valuers, be lievers, and knowers, while still remaining single, individual humans.

Romantic relationships continue to be a challenge to many and the break-down of these relationships impacts partners and offspring in many negative ways. Relationship cycling is a relatively common phenomenon, where couples will separate and reconcile their romantic relationship. There is a lack of information on the way that relationship history in general, and relationship cycling in specific, interacts with relational ethics on predicting relational satisfaction and adjustment. According to contextual theory, the perception of fairness and ethical relating in a relationship are connected to couple satisfaction (Boszormenyi-Nagy & Krasner, 1986). Two samples were collected, including an individual response sample (n = 125) and a couple response sample of 68 couples (n = 136). All participants were newly married or engaged heterosexual couples between the ages of 18 and 35. Data were collected using on-line recruitment and surveys. A new instrument measuring relational ethics was used and found to highly correlate with the Relational Ethics Scale. A description of cycling couples was generated, with cyclers most frequently cycling a single time, with the male partners more frequently considered to be responsible for the problems and cycling in the relationship. Differences in relationship satisfaction, vertical relational ethics, and horizontal relational ethics based on cycling status were explored using a MANOVA, with multiple independent t-tests. Structural equation modeling was conducted to test the association between relationship cycling and couple satisfaction, and whether relational ethics accounts for this association. Results suggest that cycling couples are less satisfied with their relationship, and have lower levels of horizontal relational ethics. An SEM model demonstrated that cycling did negatively predict relationship satisfaction, but this association disappeared when relational ethics were introduced. An SEM model was estimated based on contextual theory. There were no significant effects for vertical relational ethics predicting cycling. There were significant effects for cycling predicting horizontal relational ethics. There were significant actor and partner effects for vertical relational ethics predicting horizontal relational ethics. There were significant actor effects for horizontal relational ethics predicting relationship satisfaction for female partners only. Cycling predicted satisfaction for female partners only. Overall the findings of the study suggest that horizontal relational ethics are negatively impacted by cycling, but act as a buffer between cycling and relationship satisfaction. This suggests that cycling will most likely diminish satisfaction in the relationship, but that other factors that improve relational ethics will mediate that association. Furthermore there seems to be gender differences for how relational ethics and cycling connect with satisfaction.

In crisis situations, such as terror attacks or societal tensions caused by migration, people tend to look for explicit moral and spiritual leadership and are often inclined to vote for so-called 'strong leaders'. Is there a way to resist the temptation of the simplistic solutions that these 'strong leader' offer, and instead encourage constructive engagement with the complex demands of our times? This volume utilises relational and dialogical perspectives to examine and address many of the issues surrounding the moral and spiritual guidance articulated in globalizing Western societies. The essays in this collection focus on the concept of plural moralities, understood as divergent visions on what is a 'good life', both in an ethical, aesthetical, existential, and spiritual sense. They explore the political-cultural context and consequences of plural moralities as well as discussing challenges, possibilities, risks, and dangers from the perspective of two promising relational theories: social constructionism and dialogical self theory. The overarching argument is that it is possible to constructively put in nuanced moral and spiritual guidance into complex, plural societies. By choosing a clear theoretical focus on relational approaches to societal challenges, this interdisciplinary book provides both a broad scope and a coherent argument. It will be of great interest to scholars of social and political psychology, leadership and organization, religious studies, and pedagogy.

The author assesses the ethics of care as a promising alternative to the familiar moral theories that serve so inadequately to guide our lives. Held examines what we mean by care and focuses on caring relationships. She also looks at the potential of care for dealing with social issues and global problems.

This collection of original essays explores the social and relational dimensions of individual autonomy. Rejecting the feminist charge that autonomy is inherently masculinist, the contributors draw on feminist critiques of autonomy to challenge and enrich contemporary philosophical debates about agency, identity, and moral responsibility. The essays analyze the complex ways in which oppression can impair an agent's capacity for autonomy, and investigate connections, neglected by standard accounts, between autonomy and other aspects of the agent, including self-conception, self-worth, memory, and the imagination.

Musical activity is one of the most ubiquitous and highly valued forms of social interaction in North America (to say nothing of world over), being engaged from sporting events to political rallies, concerts to churches. Moreover, music's use as an affective agent for political and religious programs suggests that it has ethical significance. Indeed, many have said as much. It is surprising then that music's ethical significance remains one of the most undertheorized aspects of both moral philosophy and music scholarship. Music for Others: Care, Justice, and Relational Ethics in Christian Music fills part of this scholarly gap by focusing on the religious aspects of musical activity, particularly on the practices of Christian communities. Based on ethnomusicological fieldwork at three Protestant churches and a group of seminary students studying in an immersion course at South by Southwest (SXSW), and synthesizing theories of discourse, formation, and care ethics oriented towards restorative justice, it first argues that relationships are ontological for both human beings and musical activity. It further argues that musical meaning and emotion converge in human bodies such that music participates in personal and communal identity construction in affective ways-yet these constructions are not always just. Thus, considering these aspects of music's ways of being in the world, Music for Others finally argues that music is ethical when it preserves people in and restores people to just relationships with each other, and thereby with God.

To understand the ethics of immigration, we need to start from the way it is enacted and understood by everyday actors: through practices of hospitality and hostility. Drawing on feminist and poststructuralist understandings of ethics and hospitality, this book offers a new approach to immigration ethics by exploring state and societal responses to immigration from the Global North and South. Rather than treating ethics as a determinable code for how we ought to behave toward strangers, it explores hospitality as a relational ethics—an ethics without moralism—that aims to understand and possibly transform the way people already do embrace and deflect obligations and responsibilities to each other. Building from specific examples in Colombia, Turkey, and Tanzania, as well as the EU, US and UK, hospitality is developed as a structural and emotional practice of drawing and redrawing boundaries of inside and outside; belonging and non-belonging. It thereby actively creates a society as a communal space with a particular ethos: from a welcoming home to a racialised hostile environment. Hospitality is therefore treated as a critical mode of reflecting on how we create a 'we' and relate to others through entangled histories of colonialism, displacement, friendship, and exploitation. Only through such a reflective understanding can we seek to transform immigration practices to better reflect the real and aspirational ethos of a society. Instead of simple answers—removing borders or creating global migration regimes—the book argues for grounded negotiations that build from existing local capacities to respond to immigration.