EthicalStL.org

By this Sunday we should know who the next President of the United States will be. The election, as elections always seem to do, highlighted and sometimes even exaggerated differences among Americans as individuals, as well as between groups. So now what? How can we come back together after this long period of partisanship so that we can solve some of the problems we face? Using some of the recent work in moral psychology, we'll explore the similarities and differences between liberal and conservative out-looks and to suggest ways that each of us can communicate better with people who see things from a different angle.

With age, we become more aware of our many personal strengths and of the paradoxical need for assistance with aspects of daily living. At the same time, many of us have spouses or other family members who require in-creasing levels of help from us. This platform talk provides an overview of research on family care giving, and then considers some of the most pressing ethical concerns that we face in these relationships. Dr. Steffen will suggest ways that we can respond to these challenges with dignity and integrity—as individuals, communities, and as a society. lt;brgt;lt;brgt; Dr. Ann Steffen is an associate professor of psychology at The University of Missouri-St. Louis and also directs their doctoral program in clinical psychology. Her work as a clinical geropsychologist includes conducting research on family care giving issues, teaching on the topic of mental health and aging, and providing clinical supervision to doctoral students. lt;brgt;lt;brgt; To discuss our podcasts please visit lt;a href="http://www.live.ethicalstl.org/platforms" target="_blank"gt;http://www.live.ethicalstl.org/platformslt;/agt; on our community site.

The United States has signed onto international agreements such as the Geneva Convention that ban the use of torture. However, particularly after the horrific events of 9-11, some have argued that there are times when torturing a few in an attempt to save the lives of thousands is not only legal, but the right thing to do. Last spring, the National Leaders Council and the assembly of the American Ethical Union passed by consensus a statement that declared torture in all cases to be an unsupportable violation of the foundational values of Ethical Culture. This platform will explore the ethical issues surrounding torture and explain the reasoning behind our national position.

Great spiritual moral leaders, such as Mahatma Gandhi and Martin Luther King Jr., are often placed on a pedestal by human society, yet their inevitable human limitations and frailties often disappoint us. Some people idealize such leaders because in a world darkened by violence and greed, we seek moral heroes that can balance evil with their unblemished goodness. At the other extreme, some take a certain pleasure in tearing down these icons of moral purity, either to expose hypocrisy or to relieve themselves of the burden of living up to such a high standard. How can we acknowledge the goodness expressed by our moral leaders, while admitting their limitations, in a way that brings out our best as moral leaders? lt;brgt;lt;brgt; Hugh Taft-Morales taught philosophy and history at the Edmund Burke School in Washington, D.C., for 19 years. He left teaching in the summer of 2006 to train for leadership in Ethical Culture. He is also in a three-year leadership certification program with the Humanist Institute. Hugh served on the Board of the Washington Ethical Society (WES) from 2002 to 2006, the last year as president of the Board. He served as WES Pledge Chair the following year. He served for two three-year terms on the American Philosophical Association Committee for Pre-College Instruction. He wrote a booklet entitled "So You Want to Teach Pre-Collegiate Philosophy?" published by the APA. In 1986 he earned a Masters in Philosophy from University of Kent at Canterbury, England. He graduated Cum Laude from Yale College in 1979. He lives in Takoma Park with his wife, Maureen, and has three children.

Addressing the many reasons for population displacement, conflict, and genocide in Africa, Gedlu Metaferia also examines the effects of famine, disease, and underdevelopment that have caused such massive morbidity rates after decolonization in the late 50s and early 60s. The presentation high-lights the ethical dilemma of foreign assistance, credits, loans, and structural adjustment that has caused capital flight and increased funding for armaments for human rights suppression. Issues of transparency and accountability of U.S. tax dollars spent in Africa and the ethical responsibility of the U.S. government and people in alleviating human rights violations and poverty in Africa will also be explored. There are two issues of resettlement in the United States - humanitarian and political - to consider. Looking at the diverse African demography in St. Louis, the speaker will also discuss the pain of social adjustment and the challenge of anchoring families with hope and prosperity, noting first-hand gratitude for American compassion and experience as an immigrant nation. lt;brgt;lt;brgt; Gedlu B. Metaferia was born in Addis Ababa, Ethiopia. After studying public health and tropical medicine in Ethiopia, to be a health officer (sometimes termed a rural physician or bare foot doctor) at a local university, he left in 1976 because of human rights violations and mass killings in Ethiopia ("Red Terror") in the 70s and early 80s. He came to St. Louis in 1982. As one of the prominent Ethiopians in the Diaspora, he has worked tirelessly on the issues of African famine, sustainable economic growth, conflict resolution, restorative justice, and tolerance. He is the founder and executive director of African Mutual Assistance Association of Missouri/Ethiopian Community Association of Missouri. A freelance writer, he serves on numerous not-for-profit boards and is the recipient of many awards.

This past July, Bill and I spent a week at lt;a href="http://www.dancingrabbit.org" target="_blank"gt;Dancing Rabbitlt;/agt;, an "eco-village" in northeast Missouri. We were curious to find out what exactly an eco-village is, who eco-villagers are, and what Missouri eco-village life is like. Many of us are looking for new ways of living that are more ecologically sustainable and energy-independent; many are looking to have closer ties with our neighbors and a deeper sense of community; many are trying to get away from the processed American diet that's making us fat and sick; many are asking, What is the "good life" really? Dancing Rabbit is one example of a community of people experimenting with new answers to such questions - and experimenting with some updated old answers.

Three members talk about what led them to Ethical Culture and how being part of the Ethical Community has impacted them.lt;brgt;lt;brgt; Bob Heck and his wife Deb found the Ethical Society over 20 years ago and it has been their religious home ever since. Their son graduated from the Sunday School and daughter joined the Youth Group this year. Bob has served as EEC Chair and sat on the Board of Trustees. He is a stay-at-home father and an occasional musical performer on the Platform.lt;brgt;lt;brgt; Originally from Germany, Christine Floss was raised in West Lafayette, Indiana. She attended both Purdue University and Indiana University, and received her Ph.D. in geochemistry from Washington University in St. Louis in 1991. After working at the Max-Planck-Institute in Heidelberg, Germany for five years, she returned to Washington University in 1996 where she is now a research associate professor in the Physics Department. She and her husband, Frank Stadermann, joined the Ethical Society last April. Their daughter is currently in the Youth Group.lt;brgt;lt;brgt; Evan Gross was raised in the Ethical Culture Society of Bergen County in Teaneck, New Jersey. He attended Sunday School and participated in YES as the National President. After college and a time spent teaching English and traveling abroad, Evan settled in St. Louis last year with his girlfriend. He is our Membership Administrator at the Society and teaches music at Dave Simon's Rock School.

There is a lot of over-lap in the history of the Ethical Culture and Unitarian Universalism. Both are liberal religions that grew out of enlightenment ideals and free thought movements. Today, both tend to attract people of similar bent: social activists and others looking for community and inspiration without dogma. Many people have found a comfortable home in ' one religion and then the other, and some people continue to visit or belong to both. But there are also differences, in history, emphasis, and style that make each tradition distinctive and that cause most people to choose one or the other. This platform will explore the similarities and differences between Ethical Culture and our nearest religious neighbor, Unitarian Universalism, to increase our knowledge and appreciation of both.

Why do we need more wealth? Aren't we and our world consumed by consumerism? Wealth creation is the invention and use of new means of satisfying human needs. Steam engines and computer software are powerful examples of it. I say that we need more wealth so that our world becomes more comfortable, and we gain options for acting ethically. Individuals' motivation to make money is a driving force behind making a better world. Law has a key role in the creation and maintenance of wealth. I will defend a law-governed marketplace" as essential to the improvement of the human condition. lt;brgt;lt;brgt;Alan Easton was born and raised in Geneva, a small town in the Finger Lakes region of New York State. He graduated from Rensselaer Polytechnic Institute and received his Ph.D. in biochemistry from the University of Wisconsin-Madison in 1981. He worked at Monsanto in pharmaceutical research for 18 years. He has subscribed to The Economist magazine for over 25 years. He became a member of the Ethical Society in 1989 and currently serves on its Board of Trustees.

Ethical Society member Randal Blain, M.Div, has served as a pastor, teacher and chaplain. Interested in broadening the field of spiritual care beyond theis-tic concepts and his desire to recognize the spiritual as more than religious has lead him on a 10-year pursuit of a spiritual care model not embedded in religious language. The result, is the development of a "Secular Language of Spiritual Care" which aspires to value the ethical ideal and responds to the need for simplified, yet not diminished, language with which spiritual needs and resources can be discussed.