Results for 'Jonathan, religious ethics'

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  1.  86
    COVID‐19 and Religious Ethics.Toni Alimi, Elizabeth L. Antus, Alda Balthrop-Lewis, James F. Childress, Shannon Dunn, Ronald M. Green, Eric Gregory, Jennifer A. Herdt, Willis Jenkins, M. Cathleen Kaveny, Vincent W. Lloyd, Ping-Cheung Lo, Jonathan Malesic, David Newheiser, Irene Oh & Aaron Stalnaker - 2020 - Journal of Religious Ethics 48 (3):349-387.
    The editors of the JRE solicited short essays on the COVID‐19 pandemic from a group of scholars of religious ethics that reflected on how the field might help them make sense of the complex religious, cultural, ethical, and political implications of the pandemic, and on how the pandemic might shape the future of religious ethics.
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  2.  79
    Focus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious Ethics.Stephen A. Wilson and & Jean Porter - 2003 - Journal of Religious Ethics 31 (2):183-199.
    The Journal of "Religious Ethics" marks the tercentenary of Edwards's birth with the following collection of essays. In keeping with the overall mission of the journal, this tribute takes the form of historical and constructive reflection, in which diverse perspectives on Edwards's work and diverse forms of engagement with it supplement and correct one another. Our hope is that these essays will serve both to generate interest in Edwards's work among those who are unfamiliar with him, and to (...)
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  3.  25
    Focus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious Ethics.Stephen A. Wilson & Jean Porter - 2003 - Journal of Religious Ethics 31 (2):183 - 199.
    The Journal of "Religious Ethics" marks the tercentenary of Edwards's birth with the following collection of essays. In keeping with the overall mission of the journal, this tribute takes the form of historical and constructive reflection, in which diverse perspectives on Edwards's work and diverse forms of engagement with it supplement and correct one another. Our hope is that these essays will serve both to generate interest in Edwards's work among those who are unfamiliar with him, and to (...)
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  4.  75
    Aesthetics and Ethics: Jonathan Edwards and the Recovery of Aesthetics for Religious Ethics.Roland A. Delattre - 2003 - Journal of Religious Ethics 31 (2):277 - 297.
    This is a tricentennial riff on the Edwardsean idea that beauty is both the first principle of being and the distinguishing perfection of God. What is really distinctive about Edwards's view of beauty is that it is an ontological reality and consists in joyfully bestowing being and beauty more than in being beautiful, in creative and beautifying activity more than in being beautiful. Edwards was also a pioneer in the way he envisaged a lively universe created by God, not out (...)
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  5.  25
    Examining Hindu Ethics: The Three Yogas in Bhāgavata Purāṇa Commentaries.Jonathan Edelmann - 2022 - Journal of Religious Ethics 50 (1):40-59.
    Journal of Religious Ethics, Volume 50, Issue 1, Page 40-59, March 2022.
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  6.  15
    (2 other versions)Medical law and ethics.Jonathan Herring - 2008 - New York: Oxford University Press.
    This book provides a clear, concise description of medical law; but it does more than that. It also provides an introduction to the ethical principles that can be used to challenge or support the law. It also provides a range of perspectives from which to analyse the law: feminist, religious and sociological perspectives are all used.
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  7.  18
    To heal a fractured world: the ethics of responsibility.Jonathan Sacks - 2005 - New York: Schocken Books.
    One of the most respected religious thinkers of our time makes an impassioned plea for the return of religion to its true purpose—as a partnership with God in the work of ethical and moral living. What are our duties to others, to society, and to humanity? How do we live a meaningful life in an age of global uncertainty and instability? In To Heal a Fractured World, Rabbi Jonathan Sacks offers answers to these questions by looking at the (...) of responsibility. In his signature plainspoken, accessible style, Rabbi Sacks shares with us traditional interpretations of the Bible, Jewish law, and theology, as well as the works of philosophers and ethicists from other cultures, to examine what constitutes morality and moral behavior. “We are here to make a difference,” he writes, “a day at a time, an act at a time, for as long as it takes to make the world a place of justice and compassion.” He argues that in today’s religious and political climate, it is more important than ever to return to the essential understanding that “it is by our deeds that we express our faith and make it real in the lives of others and the world.” To Heal a Fractured World—inspirational and instructive, timely and timeless—will resonate with people of all faiths. (shrink)
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  8.  47
    Self-Respect, Domination and Religiously Offensive Speech.Matteo Bonotti & Jonathan Seglow - 2019 - Ethical Theory and Moral Practice 22 (3):589-605.
    Religiously offensive speech, i.e. speech that offends members of religious groups, especially religious minorities, is on the rise in western liberal democracies, particularly following the recent wave of right-wing populism in the UK, the US and beyond. But when is such speech wrongful? This paper argues that the wrongfulness of some religiously offensive speech does not depend on some intrinsic feature of it, or on the subjective reaction of its targets. Instead, such wrongfulness depends on the fact that (...)
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  9.  13
    Judaism, race, and ethics: conversations and questions.Jonathan K. Crane (ed.) - 2020 - University Park, Pennsylvania: The Pennsylvania State University Press.
    A collection of essays examining the contentious, dynamic, and ethically complicated relationship between race and religion in Judaism. Includes perspectives from the fields of history, philosophy, sociology, ethics, religious studies, law, psychology, literary studies, and theology.
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  10.  19
    The works of Jonathan Edwards.Jonathan Edwards - 1957 - New Haven: Yale University Press. Edited by Perry Miller.
    v. 1. Freedom of the will -- v. 2. Religious affections -- v. 3. Original sin -- v. 4. The Great Awakening -- v. 5. Apocalyptic writings -- v. 6. Scientific and philosophical writings -- v. 7. The life of David Brainerd -- v. 8. Ethical writings -- v. 9. A history of the work of redemption -- v. 10. Sermons and discourses, 1720-1723 -- v. 13. The "miscellanies" (entry nos. a-z, aa-zz, 1-500) -- v. 15. Notes on Scripture (...)
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  11.  76
    Henry David Thoreau's Anti‐Work Spirituality and a New Theological Ethic of Work.Jonathan Malesic - 2017 - Journal of Religious Ethics 45 (2):309-329.
    Although Henry David Thoreau stands outside the Christian canon, his outlook on the relations among spirituality, ecology, and economy highlights how Christian theologians can develop a theological work ethic in our era of economic and ecological precarity. He can furthermore help theologians counter the pro-work bias in much Christian thought. In Walden, Thoreau shows that the best work is an ascetic practice that reveals and reaps the abundance of nature and connects the person to the immanent divine and thereby glimpsing (...)
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  12.  33
    Some Reflections on the Ethics of Knowledge and Belief.Jonathan Harrison - 1987 - Religious Studies 23 (3):325 - 336.
    Knowledge is desirable both for its own sake and because without it we will not be able to take the right means to whatever ends we happen to have. Much knowledge is interesting to oneself and others as well as useful, and a man without it will be an impoverished bore, as well as being unsuccessful in his enterprises.
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  13.  19
    From Theology of Culture to Theological Ethics: The Hartt-Hauerwas Connection.Jonathan R. Wilson - 1995 - Journal of Religious Ethics 23 (1):149 - 164.
    One neglected influence on Stanley Hauerwas is the work of Julian Hartt. In this essay, I trace three ways in which Hartt has influenced Hauerwas: in his understanding of the task of theology, in his conception of theological ethics, and in his use of narrative. I identify these elements in Hartt's theology and argue, in the light of these influences, for a particular interpretation of Hauerwas's work. I also note three areas of discontinuity between Hartt and Hauerwas for future (...)
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  14.  56
    Letters, Notes, & Comments.Jonathan Wyn Schofer - 2008 - Journal of Religious Ethics 36 (4):709 - 715.
    comment ▪ Subject: “Judging Others: History, Ethics, and the Purposes of Comparison” Aaron Stalnaker Journal of Religious Ethics 36.3 (September 2008) ▪ From: Jonathan Wyn Schofer Harvard Divinity School 45 Francis Avenue Cambridge, MA 02138.
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  15.  41
    The Logical Problem of Evil and African War Ethics.Luís Cordeiro-Rodrigues & Jonathan O. Chimakonam - 2022 - Journal of Military Ethics 21 (3):272-285.
    The morality of war has been debated from a variety of perspectives. However, it has rarely been intertwined with the topic of the existence of God. Sometimes anti-theists argue that the existence of a Western Judeo-Christian God who is omnipotent, omniscient and morally perfect is inconsistent with the existence of evils such as war. We will argue that there is no such logical inconsistency between the God of the African traditional religions and the evil of war. First, we contend that (...)
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  16.  58
    PERSPECTIVES ON TORTURE: Reports from a Dialogue Including Christian, Judaic, Islamic, and Feminist Viewpoints.Jonathan K. Crane - 2011 - Journal of Religious Ethics 39 (4):585-588.
    Torture continues to be a pressing political issue in North America, yet religious scholarly reflection on the ethics of torture remains all but sidelined in public discourse for a variety of complex reasons. These reasons are explored—and critiqued—in this collection of reflections by Christian, Jewish, Muslim, and feminist religious ethicists. These scholars find that historical amnesia, forced if not twisted readings of classical texts and contemporary human rights instruments, and sociological factors are but a few of the (...)
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  17. The Folk Probably Don’t Think What You Think They Think: Experiments on Causation by Absence.Jonathan Livengood & Edouard Machery - 2007 - Midwest Studies in Philosophy 31 (1):107–127.
    Folk theories—untutored people’s (often implicit) theories about various features of the world—have been fashionable objects of inquiry in psychology for almost two decades now (e.g., Hirschfeld and Gelman 1994), and more recently they have been of interest in experimental philosophy (Nichols 2004). Folk theories of psy- chology, physics, biology, and ethics have all come under investigation. Folk meta- physics, however, has not been as extensively studied. That so little is known about folk metaphysics is unfortunate for (at least) two (...)
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  18.  27
    The Coherence of Buddhism: Relativism, Ethics, and Psychology.Jonathan C. Gold - 2023 - Journal of Religious Ethics 51 (2):321-341.
    This essay defends a Buddhist answer to the question of how a skeptical tradition might account for its moral position. Two domains in Buddhist thought and practice are often considered to be dissimilar, perhaps contradictory. On the one hand, there is an aspiration to nirvana and a philosophy that describes everything as “emptiness” and rejects, with apparent universality, “attachment to views.” On the other hand, Buddhist traditions of practice recommend actions based in compassion and loving kindness, and the cultivation of (...)
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  19.  52
    Islam and bioethics.Jonathan E. Brockopp - 2008 - Journal of Religious Ethics 36 (1):3-12.
    Muslim theologians, jurists, and healthcare workers have been addressing the challenges of modern biotechnology for years. Major textbooks on religion and bioethics cover Islam in one or two articles, offering only a general introduction to these important discussions. The five articles in this issue of the "Journal of Religious Ethics", originating from a conference at Pennsylvania State University, are unusual in the specificity of their topics-brain death, feeding tubes, sex selection, spiritual counseling, and organ transplantation-and in their engagement (...)
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  20. From Theology of Culture to Theological Ethics.Jonathan R. Wilson - 2001 - Journal of Religious Ethics 23:153-159.
     
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  21.  69
    Self, subject, and chosen subjection rabbinic ethics and comparative possibilities.Jonathan Wyn Schofer - 2005 - Journal of Religious Ethics 33 (2):255-291.
    This paper formulates the categories of "ethics," "self," and "subject" for an analysis of classical rabbinic ethics centered on the text, "The Fathers According to Rabbi Nathan." Early rabbis were concerned with the realms of life that today's scholars describe as ethics and self-cultivation, yet they had no overarching concepts for either the self/person or for ethics. This analysis, then, cannot rely only upon native rabbinic terminology, but also requires a careful use of contemporary categories. This (...)
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  22.  32
    Natural Law and the Nature of Law.Jonathan Crowe - 2019 - New York: Cambridge University Press.
    This book provides the first systematic, book-length defence of natural law ideas in ethics, politics and jurisprudence since John Finnis's influential Natural Law and Natural Rights. Incorporating insights from recent work in ethical, legal and social theory, it presents a robust and original account of the natural law tradition, challenging common perceptions of natural law as a set of timeless standards imposed on humans from above. Natural law, Jonathan Crowe argues, is objective and normative, but nonetheless historically extended, socially (...)
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  23.  29
    The persistence of faith: religion, morality & society in a secular age.Jonathan Sacks - 2005 - New York: Continuum.
    Sacks argues that faiths must remain open to criticism, keep alive their separate communities and still contribute far more to national debates on moral issues. they m,ust also learn to get along better. His thesis is that we still live under a Biblical canopy and that a cohesive morality needs the uniting bonds of faith. Confidence in a faith is a subtle quality and lack of it shows in many ways, some contradictory. Dr Sacks has that confidence and the quiet (...)
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  24. Book Reviews : Religious Liberty: Catholic struggles with pluralism, by John Courtney Murray, edited by J. Leon Hooper. Louisville, Ky, Westminster/John Knox Press, 1993. 272pp. pb. US $15.99. [REVIEW]Jonathan Chaplin - 1995 - Studies in Christian Ethics 8 (1):131-135.
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  25. Book Reviews : Religious Human Rights in Global Perspective, edited by J. Witte and J. van der Vyver. The Hague: Martinus Nijhoff, 1996. Vol. 1: Religious Perspectives: xxxv + 597 pp. hb. 124. Vol. 2: Legal Perspectives: xlvii + 670 pp. hb. 124. [REVIEW]Jonathan Chaplin - 1997 - Studies in Christian Ethics 10 (1):138-142.
  26.  96
    Anthropos and ethics categories of inquiry and procedures of comparison.Thomas A. Lewis, Jonathan Wyn Schofer, Aaron Stalnaker & Mark A. Berkson - 2005 - Journal of Religious Ethics 33 (2):177-185.
    Building on influential work in virtue ethics, this collection of essays examines the categories of self, person, and anthropology as foci for comparative analysis. The papers unite reflections on theory and method with descriptive work that addresses thinkers from the modern West, Christian and Jewish Late Antiquity, early China, and other settings. The introduction sets out central methodological issues that are subsequently taken up in each essay, including the origin of the categories through which comparison proceeds, the status of (...)
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  27.  10
    Morality: restoring the common good in divided times.Jonathan Sacks - 2020 - New York: Basic Books.
    In Morality, the distinguished religious leader and philosopher Rabbi Jonathan Sacks diagnoses our troubled times as a period of "cultural climate change." Delivering an insightful critique of our modern condition, and assessing its roots and causes from the ancient Greeks through the Reformation and Enlightenment to the present day, Sacks argues that there is no liberty without morality, and no freedom without responsibility.
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  28.  18
    Jesus in an Age of Enlightenment: Radical Gospels From Thomas Hobbes to Thomas Jefferson.Jonathan C. P. Birch - 2019 - Palgrave Macmillan Uk.
    This book explores the religious concerns of Enlightenment thinkers from Thomas Hobbes to Thomas Jefferson. Using an innovative method, the study illuminates the intellectual history of the age through interpretations of Jesus between c.1650 and c.1826. The book demonstrates the persistence of theology in modern philosophy and the projects of social reform and amelioration associated with the Enlightenment. At the core of many of these projects was a robust moral-theological realism, sometimes manifest in a natural law ethic, but always (...)
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  29.  44
    Equality, Responsibility, and Culture: A Comment on Alan Patten’s Equal Recognition.Jonathan Quong - 2015 - Les ateliers de l'éthique/The Ethics Forum 10 (2):157-168.
    Jonathan Quong | : Alan Patten presents his account of minority rights as broadly continuous with Ronald Dworkin’s theory of equality of resources. This paper challenges this claim. I argue that, contra Patten, Dworkin’s theory does not provide a basis to offer accommodations or minority rights, as a matter of justice, to some citizens who find themselves at a relative disadvantage in pursuing their plans of life after voluntarily changing their cultural or religious commitments. | : Alan Patten considère (...)
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  30.  17
    Faith in the future.Jonathan Sacks - 1995 - Macon, Ga.: Mercer University Press.
    In this book the chief rabbi addresses some of the major themes of our time: the fragmentation of our common culture, the breakdown of family and community life ...
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  31.  47
    Theism, blame and perfection.Jonathan Jacobs - 2000 - Heythrop Journal 41 (2):141–153.
    Blame and also punishment do not reach many agents in the sense that many agents are not motivated to ethically self‐correct, and in fact, may be worsened by these practices. The main reasons agents may not be reached by them are that the agent's second nature may make inaccessible to him a sound appreciation of ethical considerations, and the fixity of mature character may make ethical self‐correction practically impossible. Still, when they are ethically rationalized, blame and punishment seem to be (...)
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  32.  29
    Research Handbook on Natural Law Theory.Jonathan Crowe & Constance Youngwon Lee (eds.) - 2019 - Northampton, MA: Edward Elgar Publishing.
    This thought-provoking Research Handbook provides a snapshot of current research on natural law theory in ethics, politics and law, showcasing the breadth and diversity of contemporary natural law thought. The Research Handbook on Natural Law Theory examines topics such as foundational figures in Western natural law theory, natural law ideas in a variety of religious and cultural traditions, normative foundations of natural law, as well as issues of law and governance. Featuring contributions by leading international scholars, this Research (...)
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  33.  48
    THE EARLIEST CHRISTIAN WAR: Second‐ and Third‐Century Martyrdom and the Creation of Cosmic Warriors.Jonathan Koscheski - 2011 - Journal of Religious Ethics 39 (1):100-124.
    ABSTRACT Many Christian historians and theologians hold the opinion that the early church condemned wholesale an active involvement in bloodshed. However, in light of evidence drawn from early Christian texts, most notably literature dealing with martyrdom, one finds that stance overly simplified. In fact, forms of early Christianity not only glorified war and violence in certain contexts but actively sought it out. This article enters into this conversation by applying a theory championed by Mark Juergensmeyer's Terror in the Mind of (...)
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  34.  31
    A Kenotic Struggle for Dignity.Jonathan Malesic - 2016 - Journal of Religious Ethics 44 (3):403-424.
    Although Booker T. Washington stands outside the theological canon, his writings offer a pragmatic theology that connects the desire for dignity to a kenotic Christology through an ethic of unceasing work. While Washington's project to improve the lives of African Americans in the Jim Crow–era South was severely compromised by political circumstances, problems within his theology of work made his project especially susceptible to those circumstances. The tragedy of Washington's theology stems from his making dignity contingent upon work being recognized (...)
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  35.  67
    Why rights? Why me?Jonathan K. Crane - 2007 - Journal of Religious Ethics 35 (4):559-589.
    That Jews are concerned about human rights is distinct from why Jews should be concerned about rights in the first place. This project analyzes the reasons Jews in the twentieth century put forward to convince co-religionists to take rights seriously. Focusing on the content of these arguments facilitates dividing the proffered rationales into three broad categories--the temporal, the innate, and the philosophical. Analysis of each category reveals subdivisions, reflecting the many ways Jews try to persuade each other to care about (...)
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  36.  58
    Praying to Die.Jonathan K. Crane - 2015 - Journal of Religious Ethics 43 (1):1-27.
    Prayer has long been a staple in the proverbial Jewish medical toolbox. While the vast majority of relevant prayers seek renewed health and prolonged life, what might prayers for someone to die look like? What ethical dimensions are involved in such liturgical expressions? By examining both prayers for oneself to die and prayers for someone else to die, this essay discerns reasons why it may be good and even necessary to pray for a patient's demise.
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  37.  86
    Plasticity and perfection: Maimonides and Aristotle on character.Jonathan Jacobs - 1997 - Religious Studies 33 (4):443-454.
    Many of the basic elements of Maimonides' moral psychology are Aristotelian, but there are some important respects in which Maimonides departs from Aristotle. One of those respect concerns the possibility of changing one's character. There is, according to Maimonides, redemptive possibility that Aristotle does not recognize. There is, according to Maimonides, a redemptive possibility that Aristotle does not recognize. This is based on the fact of revealed law. That is, if there is revealed law, then there is guidance for the (...)
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  38.  29
    Assessing the Augustinian Democrats.Jonathan Tran - 2018 - Journal of Religious Ethics 46 (3):521-547.
    In this essay I argue that Christian political participation as envisioned by those I term “Augustinian democrats”—a group of Protestant ethicists following a path cleared by Jeffrey Stout’s 2004 Democracy and Tradition—is founded upon an elegantly rendered political ontology, but leaves incomplete a description of the practical task and place of the church. My contention is that this incompletely developed practical task is not accidental to the manner in which these Augustinians complete the speculative, ontological task. The completion of the (...)
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  39.  49
    Guilt and Shame, Justice and Mercy.Jonathan Rothchild - 2020 - Journal of Religious Ethics 48 (3):418-435.
    This essay argues that the criminal justice system in the United States is flawed because it focuses principally on punishment of illegal actions without considering offenders as persons in their entirety. It considers the role that constructive shame and mercy can play in addressing this flaw. The essay concludes by applying this argument to the case of shaming penalties within criminal justice.
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  40.  93
    Jonathan Edwards's Virtue: Diverse Sources, Multiple Meanings, and the Lessons of History for Ethics.Stephen A. Wilson - 2003 - Journal of Religious Ethics 31 (2):201 - 228.
    The incompleteness of the task of integrating the influences made upon Jonathan Edwards by Calvinism and the moral sense leaves open a great many questions central to identifying his ethical position with any detail. This should worry ethicists, theologians, and church historians alike. For the puzzle of what Edwards meant by virtue is at the heart not only of his ethics but of a great many strands of his thought. It must be pieced together from diverse sources; and there (...)
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  41.  66
    The Paralyzing Instant.Jonathan Malesic - 2013 - Journal of Religious Ethics 41 (2):209-232.
    Kierkegaard in Fear and Trembling presents a reductio ad absurdum regarding the time-spans subject to moral evaluation. The text's classic dilemma depends on assuming that we only evaluate discrete, contextless instants. The pseudonymous author constantly seeks the single instant or moral “photograph” that indicates Abraham's status. Doing so, however, extracts scripture's moral legislation out from narrative, resulting in theological paralysis and thereby requiring an alternative temporal vocabulary for evaluating Abraham. Fear and Trembling contains an under-explored alternative that sets Abraham within (...)
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  42.  59
    Is the devil in the details? Tension between minimalism and comprehensiveness in the shariah.Jonathan A. C. Brown - 2011 - Journal of Religious Ethics 39 (3):458-472.
    The comprehensiveness of Islamic law has been questioned seriously in the modern period by Muslim reformists like Rashīd Riḍā. Such reformists have used as evidence Qur'anic verses and Prophetic reports that seem to state clearly that the strictures of Islamic law are few and limited and that Muslims should not extend them to all areas of life. How could the Shariah have developed as a holistic and exhaustive body of law in light of such evidence? Looking back at earlier Muslim (...)
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  43.  45
    Torturous ambivalence: Judaic struggles with torture.Jonathan K. Crane - 2011 - Journal of Religious Ethics 39 (4):598-605.
    A surprising lack of consensus exists among contemporary Jewish scholars about Judaism's position vis-à-vis torture. Some claim that Judaism condones torture while others insist that Judaism condemns it. These diverging opinions on such a troubling practice suggest an ambivalence deep within the Judaic textual tradition about torturing bodies. This brief essay critiques both perspectives for twisting the textual tradition and offers some preliminary suggestions for a more robust Judaic approach to torture.
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  44.  17
    Reason with Baggage.Jonathan Milevsky - 2019 - Journal of Religious Ethics 47 (4):696-715.
    In this article I show that David Novak's natural law theory precedes his encounter with Judaism. That is to say, the theory is the product of a theological viewpoint consisting of three components—createdness, commandedness, and response—that is then found by Novak in a number of areas of Jewish thought and practice that admit of the same three parts. As a result of this interpretation, I posit that Paul Nahme, who argues for a pragmatic reading of Novak's theory, as well as (...)
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  45.  58
    Dispenser of the mercy of the government: Pardons, justice, and felony disenfranchisement.Jonathan Rothchild - 2011 - Journal of Religious Ethics 39 (1):48-70.
    I argue that the aporetic character of clemency must be understood in terms of its unmerited and merited character to achieve the underlying purposes of justice within criminal justice: justice as fairness (punishment must be deserved and proportionate) and justice as restoration (repair of the harm to victims and society and the reintegration of offenders) are paramount goals. Rather than destabilizing political order, pardons can render productive potential tensions between justice as fairness and justice as restoration. Taking as my conceptual (...)
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  46.  31
    A World for All? Global Civil Society in Political Theology and Trinitarian Theology ed. by William Storrar, Peter Casarella, and Paul Louis Metzger, and: Public Theology for a Global Society: Essays in Honor of Max L. Stackhouse ed. by Deirdre King Hainsworth and Scott Paeth. [REVIEW]Jonathan Rothchild - 2013 - Journal of the Society of Christian Ethics 33 (1):205-208.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A World for All? Global Civil Society in Political Theology and Trinitarian Theology ed. by William Storrar, Peter Casarella, and Paul Louis Metzger, and: Public Theology for a Global Society: Essays in Honor of Max L. Stackhouse ed. by Deirdre King Hainsworth and Scott PaethJonathan RothchildA World for All? Global Civil Society in Political Theology and Trinitarian Theology Edited by William Storrar, Peter Casarella, and Paul Louis Metzger (...)
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  47.  46
    Embodiment and virtue in a comparative perspective. [REVIEW]Jonathan Wyn Schofer - 2007 - Journal of Religious Ethics 35 (4):715-728.
    The turn to descriptive studies of ethics is inspired by the sense that our ethical theorizing needs to engage ethnography, history, and literature in order to address the full complexity of ethical life. This article examines four books that describe the cultivation of virtue in diverse cultural contexts, two concerning early China and two concerning Islam in recent years. All four emphasize the significance of embodiment, and they attend to the complex ways in which choice and agency interact with (...)
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  48.  7
    The Geography of Good and Evil: Philosophical Investigations.Ineke Hardy & Jonathan Price (eds.) - 2009 - Wilmington, Del.: Intercollegiate Studies Institute.
    ISI Books' Crosscurrents series makes available in English-usually for the first time-new translations of both classic and contemporary works by authors working within, or with crucial importance for, the conservative, religious, and humanist intellectual traditions. Book jacket.
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  49.  75
    The Double Effect Effect.Charles Foster, Jonathan Herring, Karen Melham & Tony Hope - 2011 - Cambridge Quarterly of Healthcare Ethics 20 (1):56-72.
    The “doctrine of double effect” has a pleasing ring to it. It is regarded by some as the cornerstone of any sound approach to end-of-life issues and by others as religious mumbo jumbo. Discussions about “the doctrine” often generate more heat than light. They are often conducted at cross-purposes and laced with footnotes from Leviticus.
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    The classical confucian position on the legitimate use of military force.Sumner B. Twiss & Jonathan Chan - 2012 - Journal of Religious Ethics 40 (3):447-472.
    Focusing on the thought of Mencius and Xunzi, this essay reconstructs and examines the classical Confucian position on the legitimate use of military force. It begins by sketching historically important political concepts, such as types of political leaders, politics of the kingly way versus politics of the hegemonic way, and the controversial role of lords-protector. It then moves on to explore Confucian criteria for justifying resort to the use of force, giving special attention to undertaking punitive expeditions to interdict and (...)
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