W. Royce Clark observes that humanity appears to be jeopardizing our own future in a chaos of mutual antagonism and hypocrisy. Religions have traditionally provided ethical guidance, but because their absolutized metaphysics are incompatible with each other, we cannot rely on any one of them in a religiously pluralistic culture. The ethics of various religions are also built on theocratic or authoritarian foundations which are incompatible with any democratic society. Finally, many of their premises are very ancient, so not relevant or appropriate in our modern scientific world. The Western Enlightenment brought challenges against religion’s singularity, exclusivity, heteronomy, and anti-scientific assumptions, all of which disrupted their ethics and the Absolute metaphysical grounds upon which those ethics rested, raising the question of whether a “freestanding” ethic was possible. Inasmuch as the primary claim of most religions was regarded as beyond challenge, but was a conflation of history and myth, modern historical method created more doubt than certainty about such allegedly certain doctrines as “Jesus is the Son of God.” By the end of the 20th century, the impossibility of validating suchprimary Christological claims from a historical approach became evident, despite the articulate attempts at credibility in the brilliant works of John Dominic Crossan and Wolfhart Pannenberg, which remained unconvincing in important ways. Between 1832 and 2014, innovative Christian theologians such as Schleiermacher, Hegel, Tillich, and Scharlemann took a detour from the futility of historical verification. This study examines their remarkable attempts at a form of “corroboration” of the basic Christological claim, even if their primary interests were more in Christology than ethics. The question Clark takes up here is whether or not these figures have thereby provided a base for a universal ethic, or the only answer is for principles “freestanding” from any religion?

We live in an age of rapid technological advancement. Never before has humankind wielded so much power over our own biology. Biohacking, the attempt at human enhancement of physical, cognitive, affective, moral, and spiritual traits, has become a global phenomenon. This textbook introduces religious and ethical implications of biohacking, artificial intelligence, and other technological changes, offering perspectives from monotheistic and karmic religions and applied ethics. These technological breakthroughs are transforming our societies and ourselves fundamentally via genetic modification, tissue engineering, artificial intelligence, robotics, the merging of computer technology with human biology, extended reality, brain stimulation, and nanotechnology. The book also considers the extreme possibilities of mind uploading, cryonics, and superintelligence. Chapters explore some of the political, economic, sociological, and psychological dimensions of these advances, with bibliographies for further study and questions for discussion. The technological future is here – and it is up to us to decide its moral and religious shape.

Rita Gross and Rosemary Radford Ruether have long been known for their feminist contributions to Buddhism and Christianity, respectively. In this book, they talk candidly about what these traditions mean to them in both their liberating as well as problematic aspects. Throughout the book, their life stories provide the rich soil, perhaps even the rationale, for their theological and spiritual development. Despite the marked differences in their life histories and their respective religious faiths, Gross and Radford Ruether achieve surprising unanimity on the paramount issue: what engaged Buddhism and enlightened Christianity can offer in the struggle to create a new future for the planet.

Written by internationally renowned scholars, this Companion maps the moral teachings of the world’s religions, and also charts new directions for work in the field of religious ethics. Now available in paperback, this is a rich resource for understanding the moral teachings and practices of the world’s religions Includes detailed discussions of issues in moral theory Offers extensive treatment of the world’s major religious traditions, including Judaism, Christianity, Islam, Buddhism, Hinduism, Chinese religions and African religions Compares the ways in which the religions provide resources for addressing current moral challenges in areas such as ecology, economics, global dynamics, religious war, human rights and other topics.

Recent years have seen a meteoric rise in the power and importance of organized religion in many parts of the world. At the same time, there has been a significant increase in violence perpetrated in the name of religion. While much has been written on the relationship between violence and religious militancy, history shows that religious people have also played a critical role in peacemaking within numerous cultures. In the new century, will religion bring upon further catastrophes? Or will it provide human civilization with methods of care, healing, and the creation of peaceful and just societies? In this groundbreaking book, Marc Gopin integrates the study of religion with the study of conflict resolution. He argues that religion can play a critical role in constructing a global community of shared moral commitments and vision--a community that can limit conflict to its nonviolent, constructive variety. If we examine religious myths and moral traditions, Gopin argues, we can understand why and when religious people come to violence, and why and when they become staunch peacemakers. He shows that it is the conservative expression of most religious traditions that presents the largest challenge in terms of peace and conflict. Gopin considers ways to construct traditional paradigms that are committed to peacemaking on a deep level and offers such a paradigm for the case of Judaism. Throughout, Gopin emphasizes that developing the potential of the world's religions for coping with conflict demands a conscious process on the part of peacemakers and theologians. His innovative and carefully argued study also offers a broad set of recommendations for policy planners both inside and outside of government.

Karl Jaspers, who died in 1969, had a profound impact on 20th-century theology and philosophy. His central thesis called for, among other things, a de-centering of philosophy from its Eurocentric roots and a renewal of its dialogue with other traditions, especially Asian ones. This collection of essays includes unpublished work by Jaspers himself as well as testimonies to his life and career by colleagues, associates, and translators, some of who knew Jaspers personally. Readers will also find commentary and interpretation by researchers who have explored Jaspers’ work for decades, and a biographical account of Jaspers’ student Leonard Ehrlich, who handled much of Jaspers’ English translation. The book interrogates Jaspers’ conceptions of ‘philosophical faith’, his philosophy of communication, and the prospects for world philosophy in the future. Focusing on philosophical faith, it assesses Jaspers’ interpretations of key philosophers such as Kant, Hegel, Schelling, Kierkegaard, Nietzsche, and Rosenzweig, as well as examining his personal relationships with Bultmann and Heidegger. Contributors also look at Jaspers’ philosophies of religion and history, his hypothesis of the ‘axial age’ (Achsenzeit), and his contributions to metaphysics, periechontology, and economics. Finally, chapters cover Jaspers’ philosophy of communication and world history. The latter are informed by a burgeoning interest in Kantian ‘Freiheitphilosophie’ that influenced Jaspers, as well as concerns over the future of humanity. These concerns in part account for Jaspers’ growing popularity in the Middle East, Eastern Europe, Central/South America, and Asia. Also included are lucid clarifications of the difference between religious and philosophical faith, and the relevance of certainty, trust, and communication for a future of mankind. Trained as a psychiatrist, Jaspers practiced this profession before becoming a philosopher and thus had a keen insight into the workings of the human mind even as he challenged the philosophical establishment of his time. It is perhaps this depth to his background that adds to the contemporary relevance of his work.

In Faith, Freedom, and the Future renown scholars discuss the ever-changing relationship between religion and politics.

This book contains the work of international scholars who address the contemporary globalizing antagonism between religion and secularity, in the theoretical and practical pursuit for this antagonism's reconciliation in a more just, humane and peaceful future society and world.

The Future of Ethics interprets the big questions of sustainability and social justice through the practical problems arising from humanity’s increasing power over basic systems of life. What does climate change mean for our obligations to future generations? How can the sciences work with pluralist cultures in ways that will help societies learn from ecological change? Traditional religious ethics examines texts and traditions and highlights principles and virtuous behaviors that can apply to particular issues. Willis Jenkins develops lines of practical inquiry through "prophetic pragmatism," an approach to ethics that begins with concrete problems and adapts to changing circumstances. This brand of pragmatism takes its cues from liberationist theology, with its emphasis on how individuals and communities actually cope with overwhelming problems. Can religious communities make a difference when dealing with these issues? By integrating environmental sciences and theological ethics into problem-based engagements with philosophy, economics, and other disciplines, Jenkins illustrates the wide understanding and moral creativity needed to live well in the new conditions of human power. He shows the significance of religious thought to the development of interdisciplinary responses to sustainability issues and how this calls for a new style of religious ethics.