Both engineering and human living take place in a messy world, one chock full of unknowns and contingencies. "Design reasoning" is the way engineers cope with real-world contingency. Because of the messiness, books about engineering design cannot have "ideal solutions" printed in the back in the same way that mathematics textbooks can. Design reasoning does not produce a single, ideally correct answer to a given problem but rather generates a wide variety of rival solutions that vie against each other for their relative level of "satisfactoriness." A reasoning process analogous to design is needed in ethics. Since the realm of interpersonal relations is itself a fluid and highly contingent real-world affair, design reasoning offers the promise of a useful paradigm for ethical reasoning. This volume undertakes two tasks. First, it employs design reasoning to illustrate how technological artifacts can be assessed for their inherent moral properties. Second, it uses the design paradigm as a means for bringing engineering ethics into conversation with Christian theology in order to show how each can be for the other a catalyst for the revolutionary task of living by design.
Both engineering and human living take place in a messy world, one chock full of unknowns and contingencies. "Design reasoning" is the way engineers cope with real-world contingency. Because of the messiness, books about engineering design cannot have "ideal solutions" printed in the back in the same way that mathematics textbooks can. Design reasoning does not produce a single, ideally correct answer to a given problem but rather generates a wide variety of rival solutions that vie against each other for their relative level of "satisfactoriness." A reasoning process analogous to design is needed in ethics. Since the realm of interpersonal relations is itself a fluid and highly contingent real-world affair, design reasoning offers the promise of a useful paradigm for ethical reasoning. This volume undertakes two tasks. First, it employs design reasoning to illustrate how technological artifacts can be assessed for their inherent moral properties. Second, it uses the design paradigm as a means for bringing engineering ethics into conversation with Christian theology in order to show how each can be for the other a catalyst for the revolutionary task of living by design.
Technologies are deeply embedded in the modern West. What would our lives be like without asphalt, glass, gasoline, electricity, window screens, or indoor plumbing? We naturally praise technology when it is useful and bemoan it when it is not. But there is much more to technology than the usefulness of this or that artifact. Unfortunately, we tend not to consider the inherently social and moral character of technology. As a result, we are prone to overlook the effects of technology on our spiritual lives. This book investigates the role technology plays in helping and hampering our Christian practice and witness.
Emphasizes that, in light of postmodernity, evangelism should shift to a communal focus and invite people to a new way of life. Offers both theoretical training and practical strategies.
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 Wittgenstein’s pedagogical strategy cultivates certain skills of judgment in his readers by making them struggle to move past the aporias and acquire the fluency of language’s deeper grammar. Theologians, says Kallenberg, are well suited to this task of "going on" because the gift of Christianity supplies them with the requisite resources for reading Wittgenstein. Kallenberg uses Hauerwas to make this case—showing that Wittgenstein’s aporetic philosophy has engaged Hauerwas in a lifelong conversation that has cured him of many philosophical confusions. Yet, because Hauerwas comes to the conversation as a Christian believer, he is able to surmount Wittgenstein’s aporias with the assistance of theological convictions that he possesses through grace. Ethics as Grammar reveals that Wittgenstein’s intention to cultivate concrete skill in real people was akin to Aristotle’s emphasis on the close relationship of practical reason and ethics. In this thought-provoking book, Kallenberg demonstrates that Wittgenstein does more than simply offer a vantage point for reassessing Aristotle, he paves the way for ethics to become a distinctively Christian discipline, as exemplified by Stanley Hauerwas.
Technologies are deeply embedded in the modern West. What would our lives be like without asphalt, glass, gasoline, electricity, window screens, or indoor plumbing? We naturally praise technology when it is useful and bemoan it when it is not. But there is much more to technology than the usefulness of this or that artifact. Unfortunately, we tend not to consider the inherently social and moral character of technology. As a result, we are prone to overlook the effects of technology on our spiritual lives. This book investigates the role technology plays in helping and hampering our Christian practice and witness.
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 Wittgenstein’s pedagogical strategy cultivates certain skills of judgment in his readers by making them struggle to move past the aporias and acquire the fluency of language’s deeper grammar. Theologians, says Kallenberg, are well suited to this task of "going on" because the gift of Christianity supplies them with the requisite resources for reading Wittgenstein. Kallenberg uses Hauerwas to make this case—showing that Wittgenstein’s aporetic philosophy has engaged Hauerwas in a lifelong conversation that has cured him of many philosophical confusions. Yet, because Hauerwas comes to the conversation as a Christian believer, he is able to surmount Wittgenstein’s aporias with the assistance of theological convictions that he possesses through grace. Ethics as Grammar reveals that Wittgenstein’s intention to cultivate concrete skill in real people was akin to Aristotle’s emphasis on the close relationship of practical reason and ethics. In this thought-provoking book, Kallenberg demonstrates that Wittgenstein does more than simply offer a vantage point for reassessing Aristotle, he paves the way for ethics to become a distinctively Christian discipline, as exemplified by Stanley Hauerwas.
If you live long enough, some level of pain, in some area of your life, will find you. When it does, many people are tempted to ask “Why?” It’s a fair and natural question to ask. The problem is, it’s the wrong question. If you ask the question “Why” for too long, you will just end up in the same place you’re already in, with the same problems to solve. The much better question to ask is “What’s the Plan?” It’s only when we move from “Why” to “What” that we begin to gain traction. When it comes to pain, we can actually do more with “What” than with “Why”. This is the moment where God is given complete control of everything, where pain is no longer in the driver’s seat and forward momentum can begin to happen again. Through the life of Job, my own personal experiences and most importantly the Lord’s Prayer, we will discover how to find God’s purpose in the middle of our pain.
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