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  1.  25
    Normativity in Comparative Religious Ethics.Kevin Jung - 2017 - Journal of Religious Ethics 45 (4):642-665.
    This essay seeks to clarify the meaning and nature of normativity in metaethics and offers reasons why comparative religious ethics (CRE) must properly address questions about normativity. Though many comparative religious ethicists take CRE to be a normative discipline, what they say about normativity is often unclear and confusing. I argue that the third‐wave scholars face serious questions with respect to not only the justification of moral belief but also the rationality of moral belief and action. These scholars tend to (...)
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  2.  8
    Brain Transplant and Personal Identity.Kevin Jung - 2020 - Christian Bioethics 26 (1):95-112.
    Should Christians support the view that one’s psychological continuity is the main criterion of personal identity? Is the continuity of one’s brain or memory states necessary and sufficient for the identicalness of the person? This paper investigates the plausibility of the psychological continuity theory of personal identity, which holds that the criterion of personal identity is certain psychological continuity between persons existing at different times. I argue that the psychological continuity theory in its various forms suffers from interminable problems. Then, (...)
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  3.  4
    The Grounding Problem of Equal Respect.Kevin Jung - 2023 - De Ethica 7 (4):35-49.
    In this paper, I explore three theories of value to illuminate how nontheistic and theistic accounts may differ in grounding human dignity: neo- Aristotelian ethical naturalism, Kantian constructivism, and a theistic account of good simpliciter. The theistic account of good simpliciter that I offer adapts Robert Adams’s notion of the transcendent Good as the Excellent. In this account, I explain how Adams’ thesis that goodness is a property consisting in a sort of resemblance to God may be understood in a (...)
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  4.  16
    Eudaimonism and the Ground of Normative Reasons.Kevin Jung - 2022 - Journal of Religious Ethics 50 (1):84-102.
    Journal of Religious Ethics, Volume 50, Issue 1, Page 84-102, March 2022.
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  5.  2
    Christian Ethics and Commonsense Morality: An Intuitionist Account.Kevin Jung - 2014 - New York: Routledge.
    Christian Ethics and Commonsense Morality goes against the grain of various postmodern approaches to morality in contemporary religious ethics. In this book, Jung seeks to provide a new framework in which the nature of common Christian moral beliefs and practices can be given a new meaning. He suggests that, once major philosophical assumptions behind postmodern theories of morality are called into question, we may look at Christian morality in quite a different light. On his account, Christian morality is a historical (...)
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  6.  40
    Christian Morality: An Intuitionist Account.Kevin Jung - 2012 - Heythrop Journal 53 (4):560-573.
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  7.  15
    Moral realism according to Lovibond and Hauerwas.Kevin Jung - 2013 - International Journal of Philosophy and Theology 74 (4):343-360.
    In her effort to recast moral realism in the style of the later Wittgensteinian philosophy of language, Sabina Lovibond seeks to ground moral knowledge in a historical community and its rules of language. In Stanley Hauerwas’ writings, we find an account of Christian ethics that is similarly modeled on Wittgensteinian realism. The main problem with Wittgensteinian moral realism, as it is appropriated by both Lovibond’s and Hauerwas’ society-dependent accounts of morality, is that they are unable to resolve difficult issues created (...)
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  8.  9
    Weakness of Will and Practical Identity.Kevin Jung - 2020 - Studies in Christian Ethics 33 (4):463-478.
    In this article, I develop an Augustinian response to some contemporary philosophical proposals concerning the problem of weakness of will. I argue that many philosophers tend to cast the problem in terms of irrationality, focusing on psychological components such as judgment, desire, and resolution. In contrast, I contend that weakness of will has more to do with the absence of a coherent conception of practical identity and with a misleading conception of practical identity that overestimates the agent’s normative and motivational (...)
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