Results for 'comparative religious ethics'

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  1.  57
    Comparative Religious Ethics and the Problem of “Human Nature”.Aaron Stalnaker - 2005 - Journal of Religious Ethics 33 (2):187-224.
    Comparative religious ethics is a complicated scholarly endeavor, striving to harmonize intellectual goals that are frequently conceived as quite different, or even intrinsically opposed. Against commonly voiced suspicions of comparative work, this essay argues that descriptive, comparative, and normative interests may support rather than conflict with each other, depending on the comparison in question, and how it is pursued. On the basis of a brief comparison of the early Christian Augustine of Hippo and the early (...)
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  2. Comparative Religious Ethics.Charles Mathewes, Matthew Puffer & Mark Storslee (eds.) - 2014 - Routledge.
    SPECIAL INTRODUCTORY PRICE! No collection of this sort has yet been conceived of, let alone accomplished, in this field. In part that may well be due to the extraordinarily nascent character of the field of comparative religious ethics, described as that. Yet the aim is not simply to gather together a number of pieces, but -- with the appropriate modesty and tentativeness -- to offer one picture of how the field ought to understand itself: its past, present, (...)
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  3. Comparative Religious Ethics: A Narrative Approach.Darrell J. Fasching, Dell de Chant, Jacob Neusner, Sumner Twiss, Bruce Grelle & Regina Wentzel Wolfe - 2002 - Journal of Religious Ethics 30 (2):295-312.
    Though others have surveyed the different methods in comparative religious ethics, relatively little attention has been given to different approaches to pedagogy. The field of comparative religious ethics has now reached a level of maturity so that there are a variety of ways such courses can be taught. In this review I consider the approaches to comparative religious ethics found in four recent texts by Jacob Neusner, Darrell Fasching and Dell deChant, (...)
     
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  4.  70
    Comparative Religious Ethics: A Narrative Approach to Global Ethics.Darrell J. Fasching - 2011 - Wiley-Blackwell.
    Machine generated contents note: Part I: Religion, Ethics and Stories of War and Peace. -- 1. Religion, Ethics, and Storytelling. -- 2. Stories of War and Peace in an Age of Globalization. -- Part II: War and Peace: Ancient Stories and Postmodern Life Stories. -- Introduction: Ethics after Auschwitz and Hiroshima. -- 3. Gilgamesh and the Religious Quest. -- 4. The Socratic Religious Experience: From the Birth of Ethics to the Quest for Cosmopolis. -- (...)
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  5.  6
    Comparative Religious Ethics: A Narrative Approach to Religion and Global Ethics.Darrell J. Fasching - 2011 - Wiley-Blackwell.
    Machine generated contents note: Part I: Religion, Ethics and Stories of War and Peace. -- 1. Religion, Ethics, and Storytelling. -- 2. Stories of War and Peace in an Age of Globalization. -- Part II: War and Peace: Ancient Stories and Postmodern Life Stories. -- Introduction: Ethics after Auschwitz and Hiroshima. -- 3. Gilgamesh and the Religious Quest. -- 4. The Socratic Religious Experience: From the Birth of Ethics to the Quest for Cosmopolis. -- (...)
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  6.  23
    Comparative Religious Ethics: A Narrative Approach.Darrell J. Fasching - 2001 - Blackwell.
    The text places special emphasis on the ethical co-operation that emerged between religious traditions during the civil right-Vietnam war era.
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  7. Comparative Religious Ethics and the Limits of Virtue.Jung H. Lee - 2013 - Journal of Religious Ethics 41 (4).
     
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  8. Comparative Religious Ethics.Aaron Stalnaker - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
     
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  9.  7
    Comparative Religious Ethics Among the Ruins.Jung Lee - 2014 - Journal of Religious Ethics 42 (3):571-584.
    This is a response to the recent essay by Elizabeth M. Bucar and Aaron Stalnaker on “Comparative Religious Ethics as a Field of Study.” I clarify my earlier positions on method and virtue in comparative religious ethics and try to respond to some of the issues that Bucar and Stalnaker raise in regard to my arguments specifically and the field more generally. I argue that while we need not measure the practical impact of scholarly (...)
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  10.  21
    On Comparative Religious Ethics as a Field of Study.Elizabeth M. Bucar & Aaron Stalnaker - 2014 - Journal of Religious Ethics 42 (2):358-384.
    This essay is a critical engagement with recent assessments of comparative religious ethics by John Kelsay and Jung Lee. Contra Kelsay's proposal to return to a neo-Weberian sociology of religious norm elaboration and justification, the authors argue that comparative religious ethics is and should be practiced as a field of study in active conversation with other fields that consider human flourishing, employing a variety of methods that have their roots in multiple disciplines. Cross-pollination (...)
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  11.  39
    Explorations in Global Ethics: Comparative Religious Ethics and Interreligious Dialogue.Sumner B. Twiss & Bruce Grelle (eds.) - 1998 - Westview Press.
    This volume for the first time brings the scholarly discipline of comparative religious ethics into constructive collaboration with the community of interreligious dialogue. Its design is premised on two important insights. First, interreligious dialogue offers to comparative religious ethics a new, more persuasive rationale, agenda of issues, and practical orientation. Second, comparative religious ethics offers to interreligious dialogue an arsenal of critical tools and methods which will enhance the sophistication of its (...)
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  12.  31
    Teaching Comparative Religious Ethics: A Review Essay. [REVIEW]Kevin Schilbrack - 2002 - Journal of Religious Ethics 30 (2):295 - 312.
    Though others have surveyed the different methods in comparative religious ethics, relatively little attention has been given to different approaches to pedagogy (exceptions include Lovin and Reynolds; Juergensmeyer; Twiss). The field of comparative religious ethics has now reached a level of maturity so that there are a variety of ways such courses can be taught. In this review I consider the approaches to comparative religious ethics found in four recent texts by (...)
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  13.  9
    Teaching Comparative Religious Ethics: A Review Essay.Kevin Schilbrack - 2002 - Journal of Religious Ethics 30 (2):297-312.
    Though others have surveyed the different methods in comparative religious ethics, relatively little attention has been given to different approaches to pedagogy. The field of comparative religious ethics has now reached a level of maturity so that there are a variety of ways such courses can be taught. In this review I consider the approaches to comparative religious ethics found in four recent texts by Jacob Neusner, Darrell Fasching and Dell deChant, (...)
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  14.  10
    Comparative Religious Ethics and the Politics of Christian Identity.Jung H. Lee - 2019 - Journal of Religious Ethics 47 (4):781-788.
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  15.  5
    Comparative Religious Ethics: Everyday Decisions for Our Everyday Lives by Christine Gudorf.Fred Glennon - 2014 - Journal of the Society of Christian Ethics 34 (2):236-237.
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  16.  20
    Ethnography and Subjectivity in Comparative Religious Ethics.Shannon Dunn - 2017 - Journal of Religious Ethics 45 (4):623-641.
    The ethnographic turn in religious studies has responded to important developments, such as the rejection of value neutrality and the need to better address the lived experience of individuals and communities. In this essay, I affirm the value of ethnography as a method in comparative religious ethics, but distinguish between two ways of framing ethnography in relation to ethics. The first way insists on the hard limits of translating values across cultures, and tends to marginalize (...)
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  17.  20
    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 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. (...)
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  18.  24
    Ethnography, Anthropology, and Comparative Religious Ethics: Or Ethnography and the Comparative Religious Ethics Local.Thomas A. Lewis - 2010 - Journal of Religious Ethics 38 (3):395-403.
    Recent ethnographic studies of lived ethics, such as those of Leela Prasad and Saba Mahmood, present valuable opportunities for comparative religious ethics. This essay argues that developments in philosophical and religious ethics over the last three decades have supported a strong interest in thick descriptions of what it means to be human. This anthropological turn has thereby laid important groundwork for the encounter between these scholars and new ethnographic studies. Nonetheless, an encounter it is. (...)
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  19.  1
    Recentering Christian Ethics as Comparative Religious Ethics.Simeon O. Ilesanmi - 2019 - Journal of Religious Ethics 47 (4):773-777.
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  20.  2
    Religious Ethics in a Time of Globalism: Shaping a Third Wave of Comparative Analysis.Elizabeth M. Bucar & Aaron Stalnaker (eds.) - 2012 - Palgrave-Macmillan.
    Bucar and Stalnaker's selection of new approaches to the comparative study of religious ethics provides an accessible introduction to the most current research in the field, and shows that a variety of perspectives on religious ethics are worth pursuing in our increasingly interconnected world. The diverse scholars in this volume demonstrate that many sorts of analysis are shaped by comparison and comparative interests, even when they focus on a single topic or question, as long (...)
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  21.  6
    Incommensurability: Can Comparative Religious Ethics Help?John B. Cobb Jr - 1996 - Buddhist-Christian Studies 16:39.
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  22.  1
    Amerindian Rebirth and Buddhist Karma: An Anthropologist's Reflections on Comparative Religious Ethics.Gananath Obeyesekere - 1996 - Royal Netherlands Academy of Arts and Sciences.
  23.  16
    Introduction: Ethnography, Moral Theory, and Comparative Religious Ethics.Bharat Ranganathan & David A. Clairmont - 2017 - Journal of Religious Ethics 45 (4):613-622.
    Representing a spectrum of intellectual concerns and methodological commitments in religious ethics, the contributors to this focus issue consider and assess the advantages and disadvantages of the shift in recent comparative religious ethics away from a rootedness in moral theory toward a model that privileges the ethnography of moral worlds. In their own way, all of the contributors think through and emphasize the meaning, importance, and place of normativity in recent comparative religious (...). (shrink)
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  24.  3
    On the Legacy of Christian Ethics in Comparative Religious Ethics.Sumner B. Twiss - 2019 - Journal of Religious Ethics 47 (4):759-772.
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  25.  3
    The Innocuous Legacy of Christian Ethics in Comparative Religious Ethics.Aaron Stalnaker - 2019 - Journal of Religious Ethics 47 (4):778-780.
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  26.  13
    Moral Traditions and Religious Ethics: A Comparative Enquiry.James Turner Johnson - 1997 - Journal of Religious Ethics 25 (3):77 - 101.
    This essay explores the convergence of theoretical or foundational, historical, and comparative concerns in religious ethics through the examination of two religiously informed traditions on statecraft, that shaped by Augustine's idea of the civitas dei and that shaped by classical Islamic juristic thought on the dar alislam. Three issues are examined for each tradition: the concept of normative political order, the nature of justified use of force, and the implications of their rival claims to universality. The essay (...)
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  27.  33
    Response to Papers for “Ethnography, Anthropology, and Comparative Religious Ethics” Focus.John Kelsay - 2010 - Journal of Religious Ethics 38 (3):485-493.
    The Center for the Study of World Religions (CSWR) project represented here through papers by Thomas Lewis, Aaron Stalnaker, Hans Lucht, and Lee Yearley (with responses) was motivated by the judgment that the trend toward a focus on virtue ethics, with attendant concern for techniques of forming selves, creates an opportunity for a dialogue with ethnographers. I argue that the CSWR essays neglect social and institutional considerations, as well as overdrawing the distinction between “formalist” and virtue approaches to the (...)
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  28.  33
    The Heterological Quest: Michel de Certeau's Travel Narratives and the "Other" of Comparative Religious Ethics.William A. Barbieri Jr - 2002 - Journal of Religious Ethics 30 (1):23-48.
    One of the central methodological issues for contemporary practitioners of comparative ethics is how to conceptualize and relate to the "other" encountered in cross-cultural studies. A valuable resource for reflection on this problem is the work of the French historian and cultural theorist Michel de Certeau, whose diverse opus coheres around his notion of heterology--a "science of the other." In this article I explore perspectives on the cultural "other" emerging from Certeau's analyses of a series of "travel narratives" (...)
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  29.  10
    Leaping Into the Boundless: A Daoist Reading of Comparative Religious Ethics.Francisca Cho - 1998 - Journal of Religious Ethics 26 (1):139-165.
    This essay seeks to step beyond the argument between ethical formalism and ethical naturalism concerning the nature of moral reason and to step outside the universalism versus relativism debate in cross-cultural studies. Its thesis is that both formalism and naturalism advance versions of moral reason that are functionaries of intellectual discussions that make sense of behavior and that such discussion should not be confused with the ostensible object of ethical inquiry-that is, with moral actions and the motivations that drive them. (...)
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  30.  30
    Human Rights Discourse in Modern Africa: A Comparative Religious Ethical Perspective.Simeon O. Ilesanmi - 1995 - Journal of Religious Ethics 23 (2):293-322.
    Contemporary discourse on human rights in Africa constitutes an important and controversial aspect of the general discourse on African society and culture. I begin by examining the idea of human rights as a moral category and discuss its pertinence to African cultural and political life. I then analyze and discuss the two dominant positions in the current debate, namely, the communitarian and the individualist theses. I argue that both positions are inadequate because they dissociate dimensions of life that need to (...)
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  31. Moral Struggle and Religious Ethics: On the Person as Classic in Comparative Theological Contexts.David A. Clairmont - 2011 - Wiley-Blackwell.
  32. Ethics and War in Comparative Religious Perspective.David L. Perry - unknown
    In this essay I intend to highlight a wide range of ethical views on killing and war in the world's major religious traditions. I've found that one can learn a lot about a tradition by paying attention to how it answers the question, Is it ever right to kill? What we find when we survey world religions are teachings that are at least paradoxical, and in some cases downright contradictory. Every major religious tradition regards life and especially human (...)
     
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  33.  12
    Focus on Ethnography, Anthropology, and Comparative Religious Ethics: Focus Editor's Comments on “Ethnography, Anthropology, and Comparative Religious Ethics” Essays.Donald K. Swearer - 2010 - Journal of Religious Ethics 38 (3):393-394.
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  34. Focus Editor's Comments on Ethnography, Anthropology, and Comparative Religious Ethics Essays.Donald K. Swearer - 2010 - Journal of Religious Ethics 38 (3):393-394.
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  35.  1
    Present and Future Directions in Comparative Religious Ethics: Introduction.Bruce Grelle, James F. Smurl & Douglas Sturm - 1993 - The Annual of the Society of Christian Ethics 13:247-247.
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  36.  14
    Rethinking the Comparative Study of Religious Ethics.David Little - 2015 - Journal of Religious Ethics 43 (3):525-542.
    This essay describes the author's change of approach to the comparative study of religious ethics from the one contained in a book on the subject, published in 1978. The change resulted from interactions with Abdulaziz Sachedina, the noted scholar of Islam, demonstrating the importance of comparing different ethical systems in reference to global topics like human rights, particularly the right to freedom of conscience.
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  37.  20
    The Present State of the Comparative Study of Religious Ethics: An Update.John Kelsay - 2012 - Journal of Religious Ethics 40 (4):583-602.
    A survey of developments over the last forty years suggests that little progress has been made in the development of comparative religious ethics as a discipline. While authors working in this field have produced a number of interesting works, the field lacks structure, including an agreement on the basic purpose, terms, and approaches by which contributions may be evaluated as better or worse. I provide an account of this history, suggesting that a way forward will involve marrying (...)
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  38.  15
    The Present State of the Comparative Study of Religious Ethics.David Little - 1981 - Journal of Religious Ethics 9 (2):210 - 227.
    This essay responds to some of the criticisms leveled against Little and Twiss, Comparative Religious Ethics. The general approach and some of the detailed conclusions are defended against those who charge, on the one hand, that the book lacks sufficient theoretical sweep, and, on the other, that its central concepts and categories impede sensitive understanding of particular religious traditions. An effort is made to clarify and support a basic assumption of the book (and, the authors believe, (...)
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  39.  10
    Max Weber and the Comparative Study of Religious Ethics.David Little - 1974 - Journal of Religious Ethics 2 (2):5 - 40.
    This essay provides an exposition and critical assessment of Weber's typology of modes of practical reasoning and substitutes for practical reasoning, as well as of his definitions of the terms "ethics" and "religion." It then examines the application of these elements of "the sociology of rationalism" to religious systems of ethics. The author points out a number of difficulties in Weber's account, but concludes by insisting that it contains insights that are indispensable for the comparative study (...)
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  40.  6
    Religious Ethics and Empirical Ethics.Ross Moret - 2021 - Journal of Religious Ethics 49 (1):33-67.
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  41.  14
    The Journal of Religious Ethics, 1973-1994.Ronald M. Green - 1997 - Journal of Religious Ethics 25 (3):221 - 238.
    Reviewing the first twenty years of publication of the "Journal of Religious Ethics", the author examines the journal's pattern of growth, its niche in the array of scholarly journals, and its prospects. The author argues that JRE coincided with and stimulated the emergence of religious ethics as an independent scholarly field. He notes that it has been a valuable resource for philosophical analyses of religious ethics, has virtually created the field of comparative (...) ethics, and has provided considerable impetus for historical research. On the negative side, JRE has not done as well as it might in bringing political theorists, psychologists, sociologists, and interpreters of the aesthetic into the dialogue with religious ethicists, nor has it succeeded as well as was hoped in overcoming its Christian and Western bias. (shrink)
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  42.  6
    Moral Traditions: An Introduction to World Religious Ethics_, And: _Understanding Religious Ethics_, And: _Moral Struggle and Religious Ethics: On the Person as Classic in Comparative Theological Contexts.Brian D. Berry - 2012 - Journal of the Society of Christian Ethics 32 (1):202-205.
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  43.  2
    American Indian Traditions and Religious Ethics.James W. Waters - 2022 - Journal of Religious Ethics 50 (2):239-272.
    Journal of Religious Ethics, Volume 50, Issue 2, Page 239-272, June 2022.
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  44.  26
    Editor's Comments on the Comparative Study of Religious Ethics Essays.John Kelsay - 2008 - Journal of Religious Ethics 36 (3):xi-xiv.
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  45.  26
    On Making a Cultural Turn in Religious Ethics.Richard B. Miller - 2005 - Journal of Religious Ethics 33 (3):409-443.
    This essay critically explores resources and reasons for the study of culture in religious ethics, paying special attention to rhetorics and genres that provide an ethics of ordinary life. I begin by exploring a work in cultural anthropology that poses important questions for comparative and cultural inquiry in an age alert to "otherness," asymmetries of power, the end of value-neutrality in the humanities, and the formation of identity. I deepen my argument by making a foundational case (...)
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  46.  76
    Comparison and History in the Study of Religious Ethics: An Essay on Michael Cook's "Commanding Right and Forbidding Wrong in Islamic Thought". [REVIEW]John Kelsay - 2007 - Journal of Religious Ethics 35 (2):347 - 373.
    Qur'an 3:104 speaks of "commanding right and forbidding wrong" as a constitutive feature of the Muslim community. Michael Cook's careful and comprehensive study provides a wealth of information about the ways Muslims in various contexts have understood this notion. Cook also makes a number of comparative observations, and suggests that "commanding" appears to be a uniquely Muslim practice. Scholars of religious ethics should read Cook's study with great appreciation. They will also have a number of questions about (...)
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  47.  10
    Caught in the Belly of a Paradox: A Response to Ronald M. Green's Review of the "Journal of Religious Ethics".Donald K. Swearer - 1997 - Journal of Religious Ethics 25 (3):253 - 267.
    Careful examination of the facts of record shows that the JRE has been as successful as its competitors in expanding the cultural range and scope of inquiry in religious ethics. Yet it should be noted that the debate between cultural particularists and philosophical ethicists, a debate that has shaped the actual practices of the field of comparative religious studies, has not been vigorously pursued in these pages. Likewise, the JRE has not yet realized its potential to (...)
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  48.  20
    A Retrospective Interpretation of American Religious Ethics, 1948-1998.James M. Gustafson - 1997 - Journal of Religious Ethics 25 (3):3-22.
    Four developments have been central to the shaping of the field of religious ethics : the shift from Christian ethics to religious ethics, the dis- placement of normative ethics by descriptive, comparative, and analytical ethics, growth in self-consciousness as philosophical assumptions have come to articulation in critical philosophical consciousness, and the ex- tension of the Social Gospel's traditional agenda into more and different practical social issues. However, this "map" of the field, drawn (...)
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  49.  22
    Comparative Ethics, Ideologies, and Critical Thought.Roderick Hindery - 2008 - Journal of Religious Ethics 36 (2):215-231.
    After the publication of my book and various articles about comparative religious ethics, obstacles in the field's further development seemed to mount as swiftly as practical issues seemed to trumpet the need for global ethics more loudly. Driven by impatience, I wondered if I were fiddling in unending discussion while the planet burned. As others persevered and evolved productively in addressing developmental issues in the field directly, I began to work through the lens of a less (...)
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  50. Philosophical, Scientist, Moral, Ethics and Religious Analysis in the Juridical Compared Science in the Law of Cloning.Samuel Mejías Valbuena - 2005 - S. Mejías Valbuena.
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