article, I situate anthropogenic climate change in a theological context. Cli- mate change raises, ﬁrst, the matter of the future of creation and, secondly, the matter of how to understand and aﬃrm the goodness of creation. Further, in theological thought, the goodness of creation cannot be aﬃrmed and
1. Moral Goodness and Life Form Judgments
A prominent strand of neo-Aristotelianism holds that moral judgments share a conceptual structure with judgments of excellence and defect in other living things, including plants and animals. In every case, we understand an individual living thing as
, according to their goodness—and then instructs the agent to take the action of those available to her that will bring about the highest-ranked outcome. If it is true that for something to be good is for there to be reasons for one to desire or prefer it, then in fact act-consequentialism instructs us act in
either gender: thus older persons spit into their own right palm, and then they will shake the hand of the junior, thereby passing the goodness and blessing of the spirits in the saliva to the social subordinate whom they are greeting. This may also be done between good friends either as a gesture of
[German Version] I. Philosophy of Religion – II. Dogmatics – III. Ethics In philosophy of religion, the divine bonitas is considered from a metaphysical, a theological, and a moral perspective. In its metaphysical sense “goodness” is a transcendental term, i.e. a concept that transcends every
and practices with which to develop society. They participated in what I call the politics of ‘goodness’ ( khayr ), which I define as a conflictual consensus built on entrenched welfare networks, and on an imaginary matrix mixing various discursive repertoires of state developmentalism and religious
In Mencius’ theory of the original goodness in human nature, fate is the original source of xing (nature). Heart is the appearance of nature. There are two aspects to nature and heart: ti (form) and yong (function). From the perspective of form, nature is liangzhi (the goodness in conscience) and liangneng (the inborn ability to be good) in human beings and heart is human’s conscience and original heart. From the perspective of function, nature is the four things of benevolence, righteousness, propriety and wisdom, and heart consists in compassion, shame, respect, right and wrong. As the foundation for the theory of the original goodness in human nature, conscience and heart are a combination of human moral instinct, moral rationality and moral volition, whereas moral instinct gradually rises to moral volition and passes through moral rationality. Mencius’ theory of the original goodness in human nature is not a theory of future goodness, but a theory of original goodness.
Editorial Note The Goodness of the Good News In a conversation with a good Hindu friend, I tried to convey what I believe to be the greatness of Christian mission, namely the act of shar- ing the universal “good news”. My e ﬀ ort to impress upon him the “real beauty” of mission behind the veil
David Shatz is the Ronald P. Stanton University Professor of Philosophy, Ethics, and Religious Thought at Yeshiva University. With rabbinic ordination earned at Yeshiva University and a Ph.D. with distinction in philosophy from Columbia University, Shatz is committed to integrating Judaism and secular wisdom. An analytic philosopher as well as a Jewish philosopher, he has written extensively on free will, ethics, epistemology, medieval and modern Jewish philosophy, and philosophy of religion. His writings cover such topics as autonomy, altruism, philosophical skepticism, science and Judaism, peer review, theodicy, biblical interpretation, Maimonides, modern rabbinic figures, messianism, fanaticism, religious diversity, and theology. Shatz is also editor of the
MeOtzar HoRav series, which publishes manuscripts of Rabbi Joseph B. Soloveitchik, and is editor of the
Torah u-Madda Journal.