Edmund Byrne

A drone industry has emerged in the US, initially funded almost exclusively for military applications. There are now also other uses both governmental and commercial (in the US and abroad). Many military drones are still being made, however, especially for surveillance and targeted killings. Regarding the latter, this essay calls into question their legality and morality. It recognizes that the issues are complex and controversial, but less so as to the killing of non-combatant civilians. The government using drones for targeted killings maintains secrecy and appeals to non-traditional justifications. Most scholars who assess these killer drone practices support citizen immunity, either by favoring a modified just war theory that prioritizes civilians’ right to life or by challenging official deviations from applicable laws. They accordingly declare such killing immoral if not a war crime. The manufacturers of these killer drones are not themselves the killers, but they are abetters, i.e., sine qua non facilitators. So, I argue that any company concerned about its corporate social responsibility should cease manufacturing them.

In this paper I discuss recent scholarly work on ideology, mostly by Europeans, that exposes a secularist bias in current political theory, invites a nonderogatory concept of religion, and justifies more flexible church/state relations. This work involves redefining ideology as any action-oriented ideas, whether destructive or ameliorative, including both secular theory and religion, then drawing on hermeneutical and critical studies of the power/ideology relationship to rediscover a role for ‘utopia’ as a social catalyst for amelioration. I then call attention to the relevance of ‘mission’ to this work. For in both secular and sacred contexts, missions are defined and assigned to individuals or groups to enhance some aspect of the organizing entity’s sense of purpose and possibility. What stands out in each instance is that the sense of mission is not passively epistemic but actively project-oriented, goal-directed. It can be used with reference to any end or goal that is at least implicitly normative and which people seek to attain. A mission moves people, however, only if it is tied to some belief-based social identity which can be interpreted as oriented to that end. A case can be made, accordingly, for accommodating religious views in our political discourse, for they have a history of directing people’s thinking beyond what is to what ought to be, and without them we are ever more inclined to tolerate mediocrity in ourselves and despair in others.

Il s'agit ici de la dimension existentielle de la theorie morale de S. Thomas d'Aquin. Pour lui, le domaine de l'incertain est generalement coextensif a celui de la contingence, de ce qui peut etre autre qu'il n'est. En general, S. Thomas envisage la contingence de la meme maniere qu'Aristote, mais dans une perspective totalement differente. Theologien, il s'interesse au monde physique surtout comme manifestation de la sagesse divine vers laquelle il desire monter. Il ne dedaigne pas pour autant les outils de la science humaine, mais il les voit au service d'un dessein sacre. C'est dans cette perspective qu'il s'autorise a "calculer" le contingent. Car, d'apres lui, quel que soit son ideal, l'homme en quete de Dieu doit se frayer un chemin dans un univers qui, a ses yeux du moins, est expose a l'intervention du hasard.

A drone industry has emerged in the US, initially funded almost exclusively for military applications. There are now also other uses both governmental and commercial. Many military drones are still being made, however, especially for surveillance and targeted killings. Regarding the latter, this essay calls into question their legality and morality. It recognizes that the issues are complex and controversial, but less so as to the killing of non-combatant civilians. The government using drones for targeted killings maintains secrecy and appeals to non-traditional justifications. Most scholars who assess these killer drone practices support citizen immunity, either by favoring a modified just war theory that prioritizes civilians’ right to life or by challenging official deviations from applicable laws. They accordingly declare such killing immoral if not a war crime. The manufacturers of these killer drones are not themselves the killers, but they are abetters, i.e., sine qua non facilitators. So, I argue that any company concerned about its corporate social responsibility should cease manufacturing them.

Some 120,000 priests have left the Catholic Church in the past 60 years, a third of these in the United States. This book is a personal account of the life of a man who left the priesthood and transitioned into a successful career as an academic. His case illustrates the reasons for leaving that are fairly typical. But above and beyond these it details some deeper systemic problems that he encountered first in the religious realm and then in the secular world into which he moved. Most of these emanate from disparate views about appropriate exercise of authority. Enhancing the story are some poems and a few career pertinent writings by the author.

Philosophy of technology has recently emerged and is being practiced primarily in the developed world. This limited focus leaves unconsidered a vast array of issues that especially impact the developing world, e.g., with regard to technology transfer. To help remedy this distorting lacuna, SPT sought in vain for funding to bring developing world scholars to its fourth biennial conference. In lieu of its intended list of participants it had to make do with several developing country scholars who are presently in the United States. In addition, this collection benefits from the outstanding work of such developed world scholars as Kristin Shrader-Frechette. Without belittling other contributions, the editors think of this collection as an entree into the multifaceted studies that must emerge from philosophers of technology in years to come.

Introduction -- Part I: Religion under secular statecraft -- Rationalist restrictions on public discourse -- Reasonable limits on religious freedom -- The hidden dangers of civil religion -- Part II: State/religion border control -- Religion-state relations in U.S. courts -- Rulings concerning religion-state relations -- Rulings on religion-state relations in education -- Alternative schooling in America -- Part III: Religious groups and the public sphere -- The political importance of interest groups -- The moral need for groups in a modern democracy -- Religious groups in the political process.