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  1. Prophetic Ethics: Rufus Burrow, Jr.’s, Personalist Contribution to Religious Ethics.Dwayne A. Tunstall - 2011 - The Pluralist 6 (1):14-29.
    Religious ethicists use a variety of conceptual tools from many disciplines—for example, psychology, sociology, anthropology, theology, philosophy, political science, cognitive science, and neuroscience—to study various religious traditions. They use these interdisciplinary tools to study how these traditions influence and are influenced by the cultural mores and societal norms of the societies in which these traditions are practiced. If William Schweiker's depiction of religious ethics in The Blackwell Companion to Religious Ethics is representative of the field's emerging self-conception, then religious ethics (...)
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  • The Ethics and Politics of Religious Ethics, 1973–2023.Richard B. Miller - 2023 - Journal of Religious Ethics 51 (1):66-107.
    This essay addresses the questions, “what good is religious ethics for?” and “what justification exists for the field?” in three steps. First, it canvases how religious ethicists have offered reasons for carrying out work in the field to identify anAnti‐Reductive Paradigmthat is guided by anEgalitarian Imperative. That imperative functions as a thin, minimal morality of inclusivity and equal respect that guides work in the field. Second, the essay considers the field's ends. Here the focus shifts from values that shape the (...)
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  • Comparative Religious Ethics and the Politics of Christian Identity.Jung H. Lee - 2019 - Journal of Religious Ethics 47 (4):781-788.
    I present a brief historical narrative of the legacy of Christian ethics in comparative religious ethics (CRE) that attempts to make sense of the tensions within the field from the perspective of the politics of identity with reference to its changing content and practices—its internal history—and what might be called the background conditions—its external history—that shaped not only the content and methods of CRE but also its self‐understanding. Given the politics of Christian identity and the historical development of religious ethics (...)
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  • Revisiting Religious Ethics as Field and Discipline.Jennifer A. Herdt - 2023 - Journal of Religious Ethics 51 (1):32-43.
    Returning to John P. Reeder's 1978 essay on “Religious Ethics as a Field and Discipline,” this essay explores debates surrounding the original intentions for the Journal of Religious Ethics (JRE) and for the field of religious ethics, as these have played out over the decades among an influential group of scholars involved with the JRE since its inception: Arthur Dyck, Ronald Green, Stanley Hauerwas, and Jeffrey Stout. While the JRE and its founding mission are in need of ongoing critique and (...)
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  • Letters, Notes and Comments.Arthur J. Dyck - 2005 - Journal of Religious Ethics 33 (2):375 - 393.
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  • Christian Ethics, Religious Ethics, and Secular Ethics: A Contemporary Reappraisal.Stewart Clem - 2023 - Journal of Religious Ethics 51 (1):11-31.
    In this essay, I argue that Christian ethicists should not think of themselves as religious ethicists. I defend this claim by arguing that the concept of religious ethics, as it has come to be understood as a discipline that is distinct from secular ethics, is incoherent. In part one, I describe the fraught attempts by theologians in the 20th century to identify the distinctiveness of Christian ethics. In part two, I argue that certain accounts of natural law unwittingly reinforce a (...)
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  • Religious Ethics as a Social Practice.Alda Balthrop-Lewis - 2023 - Journal of Religious Ethics 51 (3):386-405.
    The Journal of Religious Ethics (JRE) was established at a particular moment in the United States in the early 1970s. This article investigates how that moment—in the institutional milieu of academic theology and religious studies in which the (JRE) emerged—influenced its founding. It does this through attention to three main sources: (1) the original charter and bylaws of the JRE, (2) publications from the JRE and other scholarly outlets in the period, and (3) a collection of interviews with scholars who (...)
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  • Comment.Arthur J. Dyck - 2005 - Journal of Religious Ethics 33 (2):375-393.
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