"In an era defined by rapid technological advancements, technosocial issues have emerged, positioning technology as a doubleedged tool that can either foster human flourishing or contribute to moral and societal decline. These challenges provide an opportunity for the Catholic Church to reassess its
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moral teachings and establish guidelines for technology. Pope Francis addresses these concerns in his papal encyclicals Laudato Si' (2015) and Fratelli Tutti (2020), where he critically examines the ethical implications of technology and calls for its responsible and morally grounded application. This study analyzes Pope Francis' framing of technology through Claes H. de Vreese's (2005) Framing Theory, identifying the internal and external factors that influence his perspective. Additionally, it employs qualitative critical content analysis to extract key themes from the encyclicals and relational content analysis to relate them with Shannon Vallor's (2016) twelve Technomoral Virtues. The study's findings reveal that Pope Francis' framing of technology acknowledges both its benefits and risks while emphasizing moral responsibility as a guiding principle. Furthermore, the findings highlight the need for ethical discernment in technological advancements, reinforcing Pope Francis' call for responsible and morally grounded digital engagement." (Abstract)
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"Wie kann Theologie zu Technik und KI beitragen? Der Technikdiskurs ist aufgeladen mit religiösen Motiven, und Technologien wie Roboter fordern die Theologie, z. B. das Menschenbild, die Ethik und die religiöse Praxis, neu heraus. Der Sammelband erforscht aus theologischer Perspektive die drängen
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den Themen unserer Zeit. Dazu begibt sich die Theologie in Dialog mit den Technikwissenschaften. Untersucht werden die Veränderungen des Menschenbildes durch Roboter, Religiöse Roboter, Optimierung des Körpers, medizinische Technologien, Autoregulative Waffensysteme und wie die Theologie durch die Technologisierung transformiert wird." (Verlagsbeschreibung)
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"The contradiction between the encouraging regulations and increasing awareness on one side and the disappointing reality on the other side leads us in this article to the question, how we can develop a more realistic and effective way to reduce corruption than by this double moral standard of nice
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anticorruption declarations and continuation of corrupt practices.
For faith-based persons and institutions, double morality is not a solution because it undermines the integrity and credibility of a person or institution and is a lack of honesty towards God and society. The authors of this paper are intensively engaged in trainings of Christian entrepreneurs in China. They are seriously searching for solutions to implement their Christian values in their companies, business, family and responsibility in society. Within the Christian Executive MBA (CEMBA) classes, offered by the Kingdom Business College in Beijing and Shenyang in China, the authors started a process to find practical and honest solutions for ethical dilemmas around corruption.
From a Christian perspective, all human beings are sinners because they cannot implement God’s will at every moment. The gap between good intention and real action is the fundamental characteristic of human beings. Otherwise, we human beings would be God where will and action are inseparably united. But Christian faith also teaches us that human beings cannot and must not be perfect. That’s the reason why, especially in Protestant faith, salvation cannot be reached by good action but only by the grace of God. Therefore, liberated from the constant fear of failing vis-à-vis God and being condemned, believers are liberated to try the best to improve ethical behaviour. Human beings remain sinners, but can become “better sinners”. This is the approach we try to develop in this booklet. Corruption cannot be justified. Some people can immediately live without corruption. The others we encourage for an honest, realistic, step-by-step approach to reduce and finally overcome corruption." (Introduction, pages 5-6)
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"Der 'investigative Journalismus' ist Faszinosum und Provokation zugleich. Das Bild, das vom Journalisten in der Öffentlichkeit gezeigt wird, ist vielfach von dieser Rolle geprägt. Diese Art von Journalismus stößt auf breite Aufmerksamkeit und er wird ebenso heftig verteidigt wie abgelehnt. Die
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Arbeit beantwortet die Frage, inwieweit diese Praxis aus der Sicht der christlichen Ethik als begründet, d. h. als ethisch vertretbar, angesehen werden kann, oder wo aus der Sicht der christlichen Ethik Grenzmarkierungen gezogen werden müssen, d. h. sich diese Praxis nicht oder nicht mehr ethisch vertreten läßt." (Verlagsbeschreibung)
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