Results for 'comparative religious ethics'

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  1.  3
    Comparative Religious Ethics.Charles Mathewes, Matthew Puffer & Mark Storslee (eds.) - 2014 - New York: 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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  2.  24
    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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  3.  9
    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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  4.  61
    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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  5.  11
    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 (...)
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  6.  26
    Comparative religious ethics: a narrative approach.Darrell J. Fasching - 2001 - Oxford ; Malden, Mass.: Blackwell. Edited by Dell deChant.
    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.  13
    Comparative religious ethics: a narrative approach to global ethics.Darrell J. Fasching - 2011 - Malden, MA: Wiley-Blackwell. Edited by Dell deChant & David M. Lantigua.
    This popular textbook has been thoroughly revised and updated to reflect recent global developments, whilst retaining its unique and compelling narrative-style approach. Using ancient stories from diverse religions, it explores a broad range of important and complex moral issues, resulting in a truly reader-friendly and comparative introduction to religious ethics. A thoroughly revised and expanded new edition of this popular textbook, yet retains the unique narrative-style approach which has proved so successful with students Considers the ways in (...)
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  8.  75
    Comparative religious ethics: a narrative approach to global ethics.Darrell J. Fasching - 2011 - Malden, MA: Wiley-Blackwell. Edited by Dell deChant & David M. Lantigua.
    This popular textbook has been thoroughly revised and updated to reflect recent global developments, whilst retaining its unique and compelling narrative-style approach. Using ancient stories from diverse religions, it explores a broad range of important and complex moral issues, resulting in a truly reader-friendly and comparative introduction to religious ethics. A thoroughly revised and expanded new edition of this popular textbook, yet retains the unique narrative-style approach which has proved so successful with students Considers the ways in (...)
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  9. 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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  10.  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 (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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  11.  6
    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.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Comparative Religious Ethics: Everyday Decisions for Our Everyday Lives by Christine GudorfFred GlennonReview of Comparative Religious Ethics: Everyday Decisions for Our Everyday Lives CHRISTINE GUDORF Minneapolis: Fortress Press, 2013. 256 pp. $49.00In Comparative Religious Ethics, Christine Gudorf identifies her primary audience as those “seeker-skeptical students” who see value in the study of religion but who eschew organized religion. She (...)
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  12.  23
    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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  13.  44
    Explorations in global ethics: comparative religious ethics and interreligious dialogue.Sumner B. Twiss & Bruce Grelle (eds.) - 2000 - Boulder, Colo.: 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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  14. Comparative Religious Ethics.Aaron Stalnaker - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
     
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  15.  29
    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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  16.  4
    Recentering Christian Ethics as Comparative Religious Ethics.Simeon O. Ilesanmi - 2019 - Journal of Religious Ethics 47 (4):773-777.
    The filial relationship between Christian ethics and Comparative Religious Ethics (CRE) need not be perniciously distortive and can be salutary for comparative work. I suggest that the suspicions about CRE as a disguised form of a “Christian ethical enterprise” are overstated and that we can appreciate the value of the legacy of Christian ethics for comparative work in the focal themes of emancipatory criticism and common morality. Both of these themes, even if influenced (...)
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  17.  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 (...)
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  18.  6
    Ethics After Comparative Religious Ethics: Rereading Little and Twiss in a Pragmatic Light.Jung H. Lee - forthcoming - Journal of Religious Ethics.
    This paper presents a rereading of David Little and Sumner Twiss's Comparative Religious Ethics in the context of its initial reception and legacy within the field of religious ethics and argues that we can read it more charitably as a piece of pragmatism rather than as a work of formalism or semi-formalism. If one does not read Little and Twiss as committed positivists concerned with realizing a specific research program associated with the “twilight of logical (...)
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  19.  33
    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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  20.  8
    On the Legacy of Christian Ethics in Comparative Religious Ethics.Sumner B. Twiss - 2019 - Journal of Religious Ethics 47 (4):759-772.
    This essay is an exploratory inquiry into possible Christian ethical residues in the field of comparative religious ethics (CRE), focusing particularly on the themes of tradition and canon, trajectories of ethical reflection, emancipatory criticism, common morality, and the notion of discipline. It is suggested that even if such traces exist, they may not be detrimental to the field as currently practiced.
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  21.  7
    Incommensurability: Can Comparative Religious Ethics Help?John B. Cobb Jr - 1996 - Buddhist-Christian Studies 16:39.
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  22.  2
    What Powers Us?: A Comparative Religious Ethics of Energy Sources, Power, and Privilege.Christiana Z. Peppard, Julia Watts Belser, Erin Lothes Biviano & James B. Martin-Schramm - 2016 - Journal of the Society of Christian Ethics 36 (1):3-25.
    Environmental ethicists, philosophers, and moral theologians increasingly examine how anthropogenic climate change poses questions of causality, responsibility, and agency in ways that stretch the capabilities of received moral traditions. This essay opens comparative religious ethical analysis on the topic of contemporary energy ethics for privileged populations, especially in the United States.
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  23.  2
    Comparative Religious Ethics: Everyday Decisions for Our Everyday Lives by Christine E. Gudorf. [REVIEW]Myriam Renaud - 2016 - Journal of the Society of Christian Ethics 36 (1):223-225.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Comparative Religious Ethics: Everyday Decisions for Our Everyday Lives by Christine E. GudorfMyriam RenaudComparative Religious Ethics: Everyday Decisions for Our Everyday Lives Christine E. Gudorf minneapolis: fortress press, 2013. 256 pp. $49.00.In Comparative Religious Ethics, Christine Gudorf adopts a strictly descriptive approach and eschews normative judgments. She frames her inquiry by offering ordinary, Euro-American scenarios and then briefly describing the (...)
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  24.  3
    The Innocuous Legacy of Christian Ethics in Comparative Religious Ethics.Aaron Stalnaker - 2019 - Journal of Religious Ethics 47 (4):778-780.
    I argue that even if the influence of Christian ethics on comparative religious ethics (CRE) is inevitable, it need not be problematic. The legacy would only be worrisome if it stacked the deck in favor of Christian ethics or predisposed comparative ethicists to conform to the methods or thematic concerns of Christian ethics. Following Gadamer, I suggest that the ideal of presuppositionless objectivity is an illusion that applies to not only those who emerge (...)
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  25.  18
    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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  26.  4
    Religious ethics in a time of globalism: shaping a third wave of comparative analysis.Elizabeth M. Bucar & Aaron Stalnaker (eds.) - 2012 - New York, NY: Palgrave-Macmillan.
    This selection of new approaches to the comparative study of religious ethics provides an accessible introduction to the most current research in the field. The essays in this book show that a variety of approaches to religious ethics are worth pursuing in our contemporary, profusely interconnected world. They also 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 as (...)
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  27.  7
    Organizing Muslim Virtue: Community Organizing, Comparative Religious Ethics, and the South African Muslim Struggle Against Apartheid.Sam Houston - 2023 - Journal of Religious Ethics 51 (1):143-169.
    While offering valuable comparative insights into models of the self and ethical formation across religious traditions, studies of virtue ethics have been critiqued for putting forward accounts which are elite-focused. Some comparative ethicists have pointed to work in religious ethics and political theology on faith-based community organizing as offering compelling case studies of non-elite ethical formation. I seek to add to this literature by performing an analysis of the theories and practices of ethical formation (...)
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  28.  36
    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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  29.  10
    Translating Buen Vivir: Latin American Indigenous Cultures, Stadial Development, and Comparative Religious Ethics.David Lantigua - 2023 - Journal of Religious Ethics 51 (2):280-320.
    This article considers the methodological limits and possibilities of a cultural turn in comparative religious ethics by “translating” the Latin American Indigenous meanings of buen vivir (living well), a subsistent mode of interdependent flourishing resistant to Western models of extractive development amid the Anthropocene. It problematizes the methodological challenge of translating Indigenous cultures from within a Western colonial political economy that has historically relegated Indigenous Americans to the primitive level of savage inferiority according to a stadial theory (...)
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  30.  5
    Religious ethics and ethics of Thirukkural: a comparative study focussing Hindu, Jain, Buddhist, Christian & Islamic ethics.S. Muthu Kumar - 2018 - New Delhi: Christian World Imprints.
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  31.  2
    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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  32.  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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  33.  2
    Amerindian rebirth and Buddhist karma: an anthropologist's reflections on comparative religious ethics.Gananath Obeyesekere - 1996 - Amsterdam: Royal Netherlands Academy of Arts and Sciences.
  34.  36
    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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  35.  1
    Religious, ethical and existential categories in the unconscious area of psychic reality of modern Russian youth: an attempt of comparative analysis.Блинкова А.О Богачев А.М. - 2020 - Philosophy and Culture (Russian Journal) 8:53-67.
    This article presents the results of a preliminary multidisciplinary research of the specificities of youth’s response to various descriptors. Using the semiotic, in-depth psychological, theological and mathematical analysis of the collected associative chains, the author compares the responses of youth representatives to religious and ethical terms with colloquial lexemes, as well as determines sensitivity to these terms and proclivity for their logical and sensory-emotional perception. Particularly, method of semantic multiplication allows identifying strong and weak descriptors of semiosis under consideration. (...)
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  36. Moral struggle and religious ethics: on the person as classic in comparative theological contexts.David A. Clairmont - 2011 - Malden, MA: Wiley-Blackwell.
    Moral Struggle and Religious Ethics offers a comparative discussion of the challenges of living a moral religious life. This is illustrated with a study of two key thinkers, Bonaventure and Buddhaghosa, who influenced the development of moral thinking in Christianity and Buddhism respectively. Provides an important and original contribution to the comparative study and practice of religious ethics Moves away from a comparison of theories by discussing the shared human problem of moral weakness (...)
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  37.  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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  38.  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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  39.  23
    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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  40.  15
    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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  41.  17
    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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  42.  11
    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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  43.  4
    That all may flourish: comparative religious environmental ethics.Laura M. Hartman (ed.) - 2018 - New York, NY: Oxford University Press.
    Can humans flourish without destroying the earth? In this book, experts on many of the world's major and minor religious traditions address the question of human and earth flourishing. Each chapter considers specific religious ideas and specific environmental harms. Chapters are paired and the authors work in dialogue with one another. Taken together, the chapters reveal that the question of flourishing is deceptively simple. Most would agree that humans should flourish without destroying the earth. But not all humans (...)
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  44. 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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  45.  14
    Religious Ethics and Empirical Ethics.Ross Moret - 2021 - Journal of Religious Ethics 49 (1):33-67.
    In recent decades, cognitive and behavioral scientists have learned a great deal about how people think and behave. On the most general level, there is a basic consensus that many judgments, including ethical judgments, are made by intuitive, even unconscious, impulses. This basic insight has opened the door to a wide variety of more particular studies that investigate how judgments are influenced by group identity, self-conception, emotions, perceptions of risk, and many other factors. When these forms of research engage ethical (...)
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  46.  1
    Religious ethics in Africa.Peter Kasenene - 1998 - Kampala, Uganda: Fountain Publishers.
    Africa is a religiously plural society with interaction between people of different religions and diverse value systems. The author, Professor of Comparative Religion in Uganda, describes and compares the position of traditional African religion, Christianity, Islam and Baha'i Faith on selected moral issues relevant to Africa today. His central argument is that in order to maintain their identity, African people must rediscover their ethical and moral heritage. He also argues that the new African ethical and moral systems must take (...)
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  47.  9
    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.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by: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 ContextsBrian D. BerryMoral Traditions: An Introduction to World Religious Ethics Mari Rapela Heidt Winona, Minn.: Anselm Academic, 2010. 138 pp. $22.95.Understanding Religious Ethics Charles Mathewes Malden, Mass.: Wiley-Blackwell, 2010. 277 pp. (...)
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  48.  4
    Religious Ethics and its Publics.Aaron Stalnaker - 2023 - Journal of Religious Ethics 51 (3):446-457.
    Past discussions of the public role of religious ethics scholarship have tended to focus on the propriety of religious argumentation in the public square. Rather than critiquing or vindicating such public engagement by explicitly religious thinkers, this essay recommends broader public engagement by scholars of comparatively oriented religious ethics, exploring why this goal is worthwhile, some possible objections, and various models of how it might be accomplished.
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  49.  5
    American Indian Traditions and Religious Ethics.James W. Waters - 2022 - Journal of Religious Ethics 50 (2):239-272.
    TheJournal of Religious Ethicshas published only two full‐length articles focusing on American Indian religious ethics in the last decade. This may signal that the field is uneasy about integrating American Indian religious ethics into its broader discourse. To fill this research lacuna and take a step toward normalizing religious‐ethical engagement with American Indian ethics, this article argues that the field needs an intentionally anticolonial, self‐aware approach to understanding American Indian religious ethics—one (...)
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  50.  4
    Comparative work ethics: Judeo-Christian, Islamic, and Eastern.Jaroslav Pelikan - 1985 - Washington: Library of Congress. Edited by Joseph Mitsuo Kitagawa & Seyyed Hossein Nasr.
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