Research is vital in moving the field of family therapy forward, but the myriad of possibilities inherent in working with systems and individuals can overwhelm even the most seasoned researcher. Advanced Methods in Family Therapy Research is the best resource to address the day-to-day questions that researchers have as they investigate couples and families, and the best source for learning long-term theory and methodology. The contributors of this volume share their wisdom on a wide variety of topics including validity concerns, measuring interpersonal process and relational change, dyadic data analysis (demonstrated through a sample research study), mixed methods studies, and recruitment and retention. The volume contains one of the most detailed descriptions of data collections and covers interviewing, using questionnaires, and observing brain activity. Also addressed are suggestions to meaningfully reduce cultural bias, to conduct ethical research, and, in the Health Services Research chapter, to examine interventions for clients in various income brackets. A separate, ground-breaking chapter also addresses psychophysiological research in a couple and family therapeutic context. As an added benefit, readers will learn how to become informed consumers of journal articles and studies, how to produce quality, publishable research, and how to write fundable grant proposals. Each chapter provides a clear and detailed guide for students, researchers, and professionals, and as a whole Advanced Methods in Family Therapy Research advances the field by teaching readers how to provide evidence that marriage and family therapy not only relieves symptoms, but also effects behavioral change in all family members.

Can the study of religion be justified? Scholarship in religion, especially work in "theory and method," is preoccupied with matters of research procedure and thus inarticulate about the goals that motivate scholarship in the field. For that reason, the field suffers from a crisis of rationale. Richard B. Miller identifies six prevailing methodologies in the field, and then offers an alternative framework for thinking about the purposes of the discipline. Shadowing these various methodologies, he notes, is a Weberian scientific ideal for studying religion, one that aspires to value-neutrality. This ideal fortifies a "regime of truth" that undercuts efforts to think normatively and teleologically about the field's purpose and value. Miller's alternative framework, Critical Humanism, theorizes about the ends rather than the means of humanistic scholarship. Why Study Religion? offers an account of humanistic inquiry that is held together by four values: Post-critical Reasoning, Social Criticism, Cross-cultural Fluency, and Environmental Responsibility. Ordered to such purposes, Miller argues, scholars of religion can relax their commitment to matters of methodological procedure and advocate for the value of studying religion. The future of religious studies will depend on how well it can articulate its goals as a basis for motivating scholarship in the field.

Religious violence may trigger feelings of repulsion and indignation, especially in a society that encourages toleration and respect, but rejection contradicts the principles of inclusion that define a democracy and its core moral values. How can we think ethically about religious violence and terrorism, especially in the wake of such atrocities as 9/11? Known for his skillful interrogation of ethical issues as they pertain to religion, politics, and culture, Richard B. Miller returns to the basic tenets of liberalism to divine an ethical response to religious extremism. He questions how we should think about the claims and aspirations of political religions, especially when they conflict so deeply with liberal norms and practices, and he suggests how liberal critics can speak confidently in ways that respect cultural and religious difference. Miller explores other concerns within these investigations as well, such as the protection of human rights and a liberal democratic commitment to multicultural politics. In relating religion and ethics, he develops a new lens for viewing political religions and their moral responsibilities. This probing inquiry also forces us to rethink our response to 9/11.

Research is vital in moving the field of family therapy forward, but the myriad of possibilities inherent in working with systems and individuals can overwhelm even the most seasoned researcher. Advanced Methods in Family Therapy Research is the best resource to address the day-to-day questions that researchers have as they investigate couples and families, and the best source for learning long-term theory and methodology. The contributors of this volume share their wisdom on a wide variety of topics including validity concerns, measuring interpersonal process and relational change, dyadic data analysis (demonstrated through a sample research study), mixed methods studies, and recruitment and retention. The volume contains one of the most detailed descriptions of data collections and covers interviewing, using questionnaires, and observing brain activity. Also addressed are suggestions to meaningfully reduce cultural bias, to conduct ethical research, and, in the Health Services Research chapter, to examine interventions for clients in various income brackets. A separate, ground-breaking chapter also addresses psychophysiological research in a couple and family therapeutic context. As an added benefit, readers will learn how to become informed consumers of journal articles and studies, how to produce quality, publishable research, and how to write fundable grant proposals. Each chapter provides a clear and detailed guide for students, researchers, and professionals, and as a whole Advanced Methods in Family Therapy Research advances the field by teaching readers how to provide evidence that marriage and family therapy not only relieves symptoms, but also effects behavioral change in all family members.

Did the Gulf War defend moral principle or Western oil interests? Is violent pornography an act of free speech or an act of violence against women? In "Casuistry and Modern Ethics," Richard B. Miller sheds new light on the potential of casuistry--case-based reasoning--for resolving these and other questions of conscience raised by the practical quandaries of modern life.
Rejecting the packaging of moral experience within simple descriptions and inflexible principles, Miller argues instead for identifying and making sense of the ethically salient features of individual cases. Because this practical approach must cope with a diverse array of experiences, Miller draws on a wide variety of diagnostic tools from such fields as philosophy of science, legal reasoning, theology, literary theory, hermeneutics, and moral philosophy.
Opening new avenues for practical reasoning, Miller's interdisciplinary work will challenge scholars who are interested in the intersections of ethics and political philosophy, cultural criticism, and debates about method in religion and morality.

With today's world torn by violence and conflict, Richard B.
Miller's study of the ethics of war could not be more timely.
Miller brings together the opposed traditions of pacifism and
just-war theory and puts them into a much-needed dialogue
on the ethics of war.
Beginning with the duty of nonviolence as a point of
convergence between the two rival traditions, Miller provides
an opportunity for pacifists and just-war theorists to refine
their views in a dialectical exchange over a set of ethical
and social questions. From the interface of these two long-
standing and seemingly incompatible traditions emerges a
surprisingly fruitful discussion over a common set of values,
problems, and interests: the presumption against harm, the
relation of justice and order, the ethics of civil
disobedience, the problem of self-righteousness in moral
discourse about war, the ethics of nuclear deterrence, and
the need for practical reasoning about the morality of war.
Miller pays critical attention to thinkers such as Augustine
and Thomas Aquinas, as well as to modern thinkers like H.
Richard Niebuhr, Paul Ramsey, Martin Luther King, Jr., James
Douglass, the Berrigans, William O'Brien, Michael Walzer, and
James Childress. He demonstrates how pacifism and just-war
tenets can be joined around both theoretical and practical
issues.
"Interpretations of Conflict" is a work of massive
scholarship and careful reasoning that should interest
philosophers, theologians, and religious ethicists alike. It
enhances our moral literacy about injury, suffering, and
killing, and offers a compelling dialecticalapproach to
ethics in a pluralistic society.
Richard B. Miller is assistant professor of religious
studies at Indiana University.

Religious violence may trigger feelings of repulsion and indignation, especially in a society that encourages toleration and respect, but rejection contradicts the principles of inclusion that define a democracy and its core moral values. How can we think ethically about religious violence and terrorism, especially in the wake of such atrocities as 9/11?

Known for his skillful interrogation of ethical issues as they pertain to religion, politics, and culture, Richard B. Miller returns to the basic tenets of liberalism to divine an ethical response to religious extremism. He questions how we should think about the claims and aspirations of political religions, especially when they conflict so deeply with liberal norms and practices, and he suggests how liberal critics can speak confidently in ways that respect cultural and religious difference.

Miller explores other concerns within these investigations as well, such as the protection of human rights and a liberal democratic commitment to multicultural politics. In relating religion and ethics, he develops a new lens for viewing political religions and their moral responsibilities. This probing inquiry also forces us to rethink our response to 9/11.

Friends and Other Strangers argues for expanding the field of religious ethics to address the normative dimensions of culture, interpersonal desires, friendships and family, and institutional and political relationships. Richard B. Miller urges religious ethicists to turn to cultural studies to broaden the range of the issues they address and to examine matters of cultural practice and cultural difference in critical and self-reflexive ways. Friends and Other Strangers critically discusses the ethics of ethnography; ethnocentrism, relativism, and moral criticism; empathy and the ethics of self-other attunement; indignation, empathy, and solidarity; the meaning of moral responsibility in relation to children and friends; civic virtue, war, and alterity; the normative and psychological dimensions of memory; and religion and democratic public life. Miller challenges distinctions between psyche and culture, self and other, and uses the concepts of intimacy and alterity as dialectical touchstones for examining the normative dimensions of self-other relationships. A wholly contemporary, global, and interdisciplinary work, Friends and Other Strangers illuminates aspects of moral life ethicists have otherwise overlooked.

This anthology by Christian ethicists and ecclesial groups is concerned with the justice of war in the twentieth century. Included are writings from Pope Pius XII, the Niebuhrs, the Calhoun Commission, John Ford, Elizabeth Anscombe, Paul Ramsey, Ralph Potter, the U.S. Catholic bishops, and the U.S. Methodist bishops. These authors, whose ideas reflect diverse trends in Roman Catholic and Protestant ethics, have sought to sharpen our moral literacy about the ethics of war and address ethical issues relevant to modern warfare--obliteration bombing, selective conscientious objection, and nuclear deterrence. The Library of Theological Ethics series focuses on what it means to think theologically and ethically. It presents a selection of important and otherwise unavailable texts in easily accessible form. Volumes in this series will enable sustained dialogue with predecessors though reflection on classic works in the field.

"Because the discipline of medical ethics has developed with autonomy as its foundation, the field has ignored pediatric ethics. The book is resoundingly successful in its effort to rectify this problem.... A] pleasure to read." Eric D. Kodish, M.D., Director, Rainbow Center for Pediatric Ethics, Case Western Reserve University

Using a form of medical ethnography to investigate a variety of pediatric contexts, Richard B. Miller tests the fit of different ethical approaches in various medical settings to arrive at a new paradigm for how best to care for children. Miller contends that the principle of beneficence must take priority over autonomy in the treatment of children. Yet what is best for the child is a decision that doctors cannot make alone. In making and implementing such decisions, Miller argues, doctors must become part of a "therapeutic alliance" with families and the child undergoing medical care to come up with the best solution.

Children, Ethics, and Modern Medicine combines strong philosophical argumentation with firsthand knowledge of the issues facing children and families in pediatric care. This book will be an invaluable asset to medical ethicists and practitioners in pediatric care, as well as parents struggling with ethical issues in the care of their children."