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Displaying: 21-30 of 402 documents


ethics in international context
21. The Annual of the Society of Christian Ethics: Volume > 21
Jack Hill Doing Ethics in the Pacific Islands: Interpreting Moral Dimensions of Prose Narrative
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Given the current interest in globalization, this paper seeks to identify and explicate some of the distinctive moral perspectives of Pacific Islanders. Drawing on the narrative approach of Nussbaum, within a broader hermeneutical perspective, the author seeks to interpret moral orientations in legends from Fiji and the Cook Islands. It is argued that these orientations provide a fresh understanding of contemporary political events and social relations in the islands. The paper concludes by discussing issues raised by this type of narrative ethical analysis for the field of comparative religious ethics.
22. The Annual of the Society of Christian Ethics: Volume > 21
R. Neville Richardson On Keeping Theological Ethics Theological in Africa: The Quest for a (Southern) African Theological Ethics
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What is the direction of South African theological ethics as that country moves out of the apartheid era into a new democratic future? Following its struggle against apartheid, how will theology respond to the new challenge of making clear its distinctive stance in a democratic, multi-faith society with a secular constitution? A danger, similar to that previously discussed in the United States, exists in South Africa as theology evolves from a mode of resistance to that of compliance and accommodation, especially under the guise of "nation-building." The essay plots a trajectory by means of a consideration of four works representing nonracial liberationist theology which emerged at key points in the past fifteen years—the Kairos Document (1985), and works by Albert Nolan (1988), Charles Villla-Vicencio (1992), and James Cochrane (1999). For all their contextual sensitivity and strength, these works appear to offer little of a distinctively theological nature, and little of Christian substance to church and society. The way lies open for the development of an African Christian ethics.
23. The Annual of the Society of Christian Ethics: Volume > 21
Contributors
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24. The Annual of the Society of Christian Ethics: Volume > 20
Editor's Preface
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presidential address
25. The Annual of the Society of Christian Ethics: Volume > 20
Robin W. Lovin Christian Realism: A Legacy and its Future
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studies in political ethics
26. The Annual of the Society of Christian Ethics: Volume > 20
Franklin I. Gamwell The Purpose of Democracy: Justice and the Divine Good
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On the assumption that Christian theism grounds all valid moral prescriptions in a divine purpose, Christian ethics is fundamentally challenged by the widespread consensus in contemporary democratic theory that justice should be separated from any comprehensive good. This essay responds to that challenge through a criticism of separationist theories of justice and a summary argument for democratic principles that depend on the divine good. Democratic justice is compound in character or includes a difference between formative principles, by which a political discourse about the good is constituted, and substantive principles, which should be convincing within the democratic discussion and debate. I argue programmatically that a theory of justice as general emancipation is compound and specifies Christian ethics to politics.
27. The Annual of the Society of Christian Ethics: Volume > 20
P. Travis Kroeker Why O'Donovan's Christendom is not Constantinian and Yoder's Voluntariety is not Hobbesian: A Debate in Theological Politics Re-defined
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O'Donovan and Yoder are both radical critics of the modern liberal split between politics and religion and the view that there can be some neutral moral discourse to mediate between them. Both seek therefore to redescribe the political meaning of the Christian narrative vision for the late modern West and to show how liberalism represents a false version. There are, however, fundamental disagreements between O'Donovan's retrieval of Christendom political theology and Yoder's elaboration of the church as a voluntary political community of non-violent believers. Unfortunately the precise character of the disagreement tends to be obscured by caricatured descriptions of the other on both sides: Yoder's crude Constantinianism cannot begin to do justice to O'Donovan's position, and O'Donovan's dismissal of Yoder's "free" church voluntareity as a form of "neo-liberalism" is misplaced. My paper will redefine the disagreement as centered on their different political interpretations of biblical eschatology.
28. The Annual of the Society of Christian Ethics: Volume > 20
Lucinda Joy Peach Human Rights, Religion, and (Sexual) Slavery
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This essay illustrates the potential of religion to both oppress and empower women, focusing on the role of Buddhism in Thailand in relation to the trafficking of women for the sex industry. After describing a number of ways that traditional Thai Buddhist culture functions to legitimate the trafficking industry, and thereby deny the human rights of women involved in sexual slavery, I draw on the analogy of Christianity in relation to slavery in the ante-bellum American South to make the case that Buddhist teachings have the potential to oppose and condemn practices of sexual slavery as well as to justify and legitimate them. The essay concludes by discussing what are perhaps the most effective sources for empowering women involved in trafficking within the Thai Buddhist tradition.
symposium on the work of daniel elazar
29. The Annual of the Society of Christian Ethics: Volume > 20
William Johnson Everett Introduction to Daniel J. Elazar
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30. The Annual of the Society of Christian Ethics: Volume > 20
William Johnson Everett Kinship and Consent in Daniel Elazar's Covenantal Perspective
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