201.
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The Annual of the Society of Christian Ethics:
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19
Traci C. West
The Harms of Sexual Harassment
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202.
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The Annual of the Society of Christian Ethics:
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19
William J. Meyer
On Keeping Theological Ethics Theological:
An Alternative to Hauerwas's Diagnosis and Prescription
abstract |
view |
rights & permissions
Stanley Hauerwas argues that Christian ethics has lost its theological voice because it has accommodated itself to the secular assumptions of modern philosophical ethics. What has led to this fateful accommodation, he argues, is that theology has sought to translate its insights into a nontheological idiom in order to remain publicly intelligible and relevant. My thesis is that Hauerwas rightly recognizes that a fateful accommodation has occurred but wrongly identifies what it is. The real accommodation is found not in theology's attempt to be publicly intelligible and credible but in its widespread acceptance of the modern denial of metaphysics.
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203.
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The Annual of the Society of Christian Ethics:
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2
Daniel C. Maguire
The Feminization of God and Ethics
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204.
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The Annual of the Society of Christian Ethics:
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2
Robin W. Lovin
Empiricism and Christian Social Thought
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205.
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The Annual of the Society of Christian Ethics:
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2
Thomas W. Ogletree
In Quest of Blessing:
Feminist Wrestling with Scripture
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206.
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The Annual of the Society of Christian Ethics:
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2
Warren T. Reich
Towards a Theory of Autonomy and Informed Consent
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207.
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The Annual of the Society of Christian Ethics:
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2
Terence R. Anderson
Ethics, Uranium Mining, and Public Participation in Development Decisions
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208.
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The Annual of the Society of Christian Ethics:
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2
James H. Weaver, J. Philip Wogaman
The American University/Wesley Theological Seminary Joint Seminar on Economic Justice
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209.
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The Annual of the Society of Christian Ethics:
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2
Robert L. Shinn
Ethical Responsibility and the Corporate World:
An Educational Experiment
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210.
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The Annual of the Society of Christian Ethics:
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2
Larry L. Rasmussen
Preface
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211.
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The Annual of the Society of Christian Ethics:
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2
Bruce C. Birch
Response to Elisabeth Schűssler Fiorenza
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212.
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The Annual of the Society of Christian Ethics:
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2
Daniel Rush Finn
The Ethical Orientations of Schools of Economic Thought
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213.
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The Annual of the Society of Christian Ethics:
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2
Thomas A. Shannon
Abortion: A Review of Ethical Aspects of Public Policy
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214.
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The Annual of the Society of Christian Ethics:
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2
Elisabeth Schűssler Fiorenza
Discipleship and Patriarchy:
Early Christian Ethos and Christian Ethics in a Feminist Theological Perspective
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215.
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The Annual of the Society of Christian Ethics:
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2
Jon P. Gunnemann
Ethics and Management
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216.
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The Annual of the Society of Christian Ethics:
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2
John Badertscher
Irony and Liberation:
A Study in Canadian History
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217.
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The Annual of the Society of Christian Ethics:
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20
M. Therese Lysaught
Witnessing Christ in Their Bodies:
Martyrs and Ascetics as Doxological Disciples
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218.
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The Annual of the Society of Christian Ethics:
Volume >
20
Martha Ellen Stortz
Feminist Conversations with Daniel Elazar
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219.
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The Annual of the Society of Christian Ethics:
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20
William Johnson Everett
Kinship and Consent in Daniel Elazar's Covenantal Perspective
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220.
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The Annual of the Society of Christian Ethics:
Volume >
20
Franklin I. Gamwell
The Purpose of Democracy:
Justice and the Divine Good
abstract |
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rights & permissions
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.
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