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  1. Peter Abelard (2006). Scito Te Ipsum (Ethica) =. Meiner.
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  2. Mitchell Aboulafia (1981). Behavior Modification and "Punishment" of the Innocent. [REVIEW] Journal of Thought 16 (1).
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  3. Brenda Almond (1992). Taking Morality Seriously. Journal of Applied Philosophy 9 (1):117-118.
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  4. F. Barboza (1982). Christian Themes Through Bharatanatyam. Journal of Dharma 7 (2):189-201.
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  5. Peter Blokhuis (2010). The Cape Horn of Christian Ethics: In Memory of Andree Troost (1916-2008). Philosophia Reformata 75 (1):75-81.
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  6. P. S. C. (1969). Christian Ethics: A Historical and Systematic Analysis of Its Dominant Idea. [REVIEW] Review of Metaphysics 22 (4):751-752.
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  7. Sinkwan Cheng (2008). From Fortuna to the Christian God. American Journal of Semiotics 10 (3/4):81 - 108.
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  8. Eric Chwang (2009). A Defense of Subsequent Consent. Journal of Social Philosophy 40 (1):117-131.
    Subsequent consent can be morally efficacious. First, it licenses nostalgia and dismissiveness no more than its prior cousin does. Second, it's coherent because linked to the mental state of not minding. Third, it's just as vulnerable to bilking as prior consent is, as is clear once we distinguish between basing moral assessments on expectations versus on actual outcomes. Fourth, mind control is illegitimate because it short circuits the subject's will, not because its consent is subsequent. Finally, our intuitions about rape (...)
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  9. D. M. Craig (2003). Capability and Christian Ethics. Journal of Religious Ethics 31 (1):153-158.
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  10. Juliana Essen (2009). 5 Buddhist Economics. In Jan Peil & Irene van Staveren (eds.), Handbook of Economics and Ethics. Edward Elgar. 31.
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  11. Ismael García (forthcoming). A Christian Interpretation of Moral Action. Buddhist-Christian Studies.
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  12. Ronald M. Green (2005). Foundations of Jewish Ethics. In William Schweiker (ed.), The Blackwell Companion to Religious Ethics. Blackwell Pub.. 166--175.
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  13. Bart K. Gruzalski (1996). Four Aspects of Buddhist Ethics Unfamiliar in the West. In Ninian Smart & B. Srinivasa Murthy (eds.), East-West Encounters in Philosophy and Religion. Long Beach Publications.
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  14. Avis Hewitt (1997). Hasidic Hallowing and Christian Consecration. Renascence 50 (1-2):97-107.
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  15. Clayton N. Jefford (2009). Under the Title of Apostolic Fathers Offers Usauniqueglimpseinto the Early Church as It Came to Identify Itself as a Community of Faith After the Passing of the Apostles. These Assorted Texts Represent Avariety of Christian Voices That Spoke Throughout theRoman World Foralmost. In D. Jeffrey Bingham (ed.), The Routledge Companion to Early Christian Thought. Routledge.
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  16. M. Kiyozawa (2001). December Fan-Buddhist Essays. Filozofski Vestnik 22 (3):51-58.
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  17. Louise Kretzschmar (1994). Ethics in a Theological Context. In Charles Villa-Vicencio & John W. De Gruchy (eds.), Doing Ethics in Context: South African Perspectives. D. Philip. 2--23.
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  18. Yuan'guang Li (2006). Zongkeba da Shi Zong Jiao Lun Li Si Xiang Yan Jiu. Ba Shu Shu She.
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  19. Michele Moody‐Adams (1992). A Companion to Ethics. Philosophical Books 33 (4):249-251.
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  20. Martha Moore-Keish (2010). A Christian Ordo? Interpretation 64 (3):246-256.
    “Ordo,” as it has come to be used, suggests the basic structure of Christian worship that centers on table, font, and pulpit, and the shape of Christian living that flows from these centers. It is a commitment to that which grounds and guides our lives in the world.
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  21. Michael L. Morgan (1995). E. Alternative Visions of Jewish Ethics. In Elliot N. Dorff & Louis E. Newman (eds.), Contemporary Jewish Ethics and Morality: A Reader. Oxford University Press. 194.
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  22. Nancey Murphy (1997). Using MacIntyre's Method in Christian Ethics. In Nancey C. Murphy, Brad J. Kallenberg & Mark Nation (eds.), Virtues & Practices in the Christian Tradition: Christian Ethics After Macintyre. University of Notre Dame Press. 30--44.
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  23. Michael Novak (2012). " Creation Theology" in Economics Several Catholic Tradictions. Acta Philosophica 21 (1):63 - 76.
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  24. Kurian Perumpallikunnel (2011). ABHISHIKTHANANDA A Christian Advaitin. Journal of Dharma 36 (1):57-72.
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  25. Kaykāvūs ibn Iskandar ibn Qābūs & ʻUnṣur al-Maʻālī (2007). Qobusnoma. Sunnatullo.
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  26. Joerg Rieger (2013). The Ethics of Wealth in a World of Economic Inequality: A Christian Perspective in a Buddhist-Christian Dialogue. Buddhist-Christian Studies 33 (1):153-162.
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  27. Karen Stohr (2011). On Manners. Routledge.
    Many otherwise enlightened people often dismiss etiquette as a trivial subject or—worse yet—as nothing but a disguise for moral hypocrisy or unjust social hierarchies. Such sentiments either mistakenly assume that most manners merely frame the “real issues” of any interpersonal exchange or are the ugly vestiges of outdated, unfair social arrangements. But in On Manners, Karen Stohr turns the tables on these easy prejudices, demonstrating that the scope of manners is much broader than most people realize and that manners lead (...)
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  28. Jussi Suikkanen (2014). This is Ethics: An Introduction. Wiley-Blackwell.
    What makes you happy? Should you always do what is best for you, or what is best for everyone? What is the meaning of life – and how are we supposed to think about it? Should sacrifices be made to help future generations? This Is Ethics presents an accessible and engaging introduction to a variety of issues relating to contemporary moral philosophy. It reveals the intimate connection between timeless philosophical problems about right and wrong and offers timely and thought-provoking insights (...)
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  29. Lina Šulcienė (2009). Žmogaus Laisvė Tomo Akviniečio Filosofijoje: Mokslinė Monografija. Technologija.
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  30. Roland J. Teske (1974). "Christian Ethics: Sources of the Living Tradition," 2nd Ed., Edited with Introductions by Waldo Beach and H. Richard Niebuhr. Modern Schoolman 52 (1):112-112.
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  31. Nicholas Vrousalis (2010). G. A. Cohen's Vision of Socialism. Journal of Ethics 14 (3-4):185-216.
    This essay is an attempt to piece together the elements of G. A. Cohen's thought on the theory of socialism during his long intellectual voyage from Marxism to political philosophy. It begins from his theory of the maldistribution of freedom under capitalism, moves onto his critique of libertarian property rights, to his diagnosis of the “deep inegalitarian” structure of John Rawls' theory and concludes with his rejection of the “cheap” fraternity promulgated by liberal egalitarianism. The paper's exegetical contention is that (...)
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  32. Robyn Wiegman (forthcoming). Statement: Women's Studies: Interdisciplinary Imperatives, Again. Feminist Studies.
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Feminist Ethics
  1. Richard F. . Storrow (2011). The Ethics of Exclusion in Infertility Care. Journal of Clinical Research and Bioethics 2 (4).
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  2. Julia J. Aaron (2004). Recent Contributions to Feminist Ethics. Hypatia 19 (2):201-208.
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  3. Julia J. Aaron (2004). Book Review: Elizabeth Porter. Recent Contributions to Feminist Ethics: A Review of Feminist Perspectives on Ethics Upper Saddle River, N.J.: Pearson Education, 1999); James Sterba. Three Challenges to Ethics; and Janna Thompson. Discourse and Knowledge. [REVIEW] Hypatia 19 (2):201-208.
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  4. Teresa Abada & Eric Y. Tenkorang (2012). Women's Autonomy and Unintended Pregnancies in the Philippines. Journal of Biosocial Science 44 (6):703-718.
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  5. Ruth Abbey (1996). Beyond Misogyny and Metaphor: Women in Nietzsche's Middle Period. Journal of the History of Philosophy 34 (2):233-256.
    This article proposes a third way of reading Nietzsche's remarks on women, one that goes beyond misogyny and metaphor. Taking the depiction of women in the works of the middle period at face value shows that these works neither entirely demean women nor exclude them from the higher life. Nietzsche's middle period comprises HAH (1879-80, which includes "Assorted Opinions and Maxims" and "The Wanderer and His Shadow"), D (1881) and GS (1882). The works of this period do not disqualify women (...)
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  6. Pamela Abbott & Claire Wallace (eds.) (1991). Gender, Power, and Sexuality. Macmillan.
  7. Richard Abels & Ellen Harrison (1979). The Participation of Women in Languedocian Catharism. Mediaeval Studies 41 (1):215-251.
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  8. Berit Åberg (2008). Explanations of Internal Sex Segregation in a Male Dominated Profession : The Police Force. In Anna G. Jónasdóttir & Kathleen B. Jones (eds.), The Political Interests of Gender Revisited: Redoing Theory and Research with a Feminist Face. United Nations University Press.
  9. Tineke A. Abma, Barth Oeseburg, Guy Am Widdershoven, Minke Goldsteen & Marian A. Verkerk (2005). Two Women with Multiple Sclerosis and Their Caregivers: Conflicting Normative Expectations. Nursing Ethics 12 (5):479-492.
    It is not uncommon that nurses are unable to meet the normative expectations of chronically ill patients. The purpose of this article is to describe and illustrate Walker’s expressive-collaborative view of morality to interpret the normative expectations of two women with multiple sclerosis. Both women present themselves as autonomous persons who make their own choices, but who also have to rely on others for many aspects of their lives, for example, to find a new balance between work and social contacts (...)
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  10. Martha Ackelsberg (2005). Women's Community Activism and the Rejection of 'Politics': Some Dilemmas of Popular Democratic Movements. In Marilyn Friedman (ed.), Women and Citizenship. Oup Usa. 67--90.
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  11. Felicia Ackerman (2002). "Always to Do Ladies, Damosels, and Gentlewomen Succour": Women and the Chivalric Code in Malory's Morte Darthur. Midwest Studies in Philosophy 26 (1):1–12.
    I am indebted to many people, especially Dorsey Armstrong, Shannon French, and Kenneth Hodges, for helpful discussions of this material. An early version of this essay was read at the Thirty-Sixth International Congress on Medieval Studies.This essay is dedicated to the glorious memory of Nina Lindsey.
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  12. Timothy Adair (2008). HIV Status and Age at First Marriage Among Women in Cameroon. Journal of Biosocial Science 40 (5):743-760.
    Summary Recent research has highlighted the risk of HIV infection for married teenage women compared with their unmarried counterparts (Clark, 2004). This study assesses whether a relationship exists, for women who have completed their adolescence (age 20–29 years), between HIV status with age at first marriage and the length of time between first sex and first marriage. Multivariate analysis utilizing the nationally representative 2004 Cameroon Demographic and Health Survey shows that late-marrying women and those with a longer period of pre-marital (...)
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  13. Alison Adam (2002). Cyberstalking and Internet Pornography: Gender and the Gaze. [REVIEW] Ethics and Information Technology 4 (2):133-142.
    This paper is based on the premise that the analysis of some cyberethics problems would benefit from a feminist treatment. It is argued that both cyberstalking and Internet child pornography are two such areas which have a `gendered' aspect which has rarely been explored in the literature. Against a wide ranging feminist literature of potential relevance, the paper explores a number of cases through a focused approach which weaves together feminist concepts of privacy and the gaze.
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  14. Alison Adam (2002). Gender/Body/Machine. Ratio 15 (4):354–375.
    This article considers the question of embodiment in relation to gender and whether there are models of artificial intelligence (AI) which can enrol a concept of gender in their design. A central concern for feminist epistemology is the role of the body in the making of knowledge. I consider how this may inform a critique of the AI project and the related area of artificial life (A-Life), the latter area being of most interest in this paper. I explore briefly the (...)
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  15. Alison Adam (2000). Deleting the Subject: A Feminist Reading of Epistemology in Artificial Intelligence. Minds and Machines 10 (2):231-253.
    This paper argues that AI follows classical versions of epistemology in assuming that the identity of the knowing subject is not important. In other words this serves to `delete the subject''. This disguises an implicit hierarchy of knowers involved in the representation of knowledge in AI which privileges the perspective of those who design and build the systems over alternative perspectives. The privileged position reflects Western, professional masculinity. Alternative perspectives, denied a voice, belong to less powerful groups including women. Feminist (...)
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  16. Alison Adam & Jacqueline Ofori-Amanfo (2000). Does Gender Matter in Computer Ethics? Ethics and Information Technology 2 (1):37-47.
  17. Carol J. Adams (1994). Bringing Peace Home: A Feminist Philosophical Perspective on the Abuse of Women, Children, and Pet Animals. Hypatia 9 (2):63 - 84.
    In this essay, I connect the sexual victimization of women, children, and pet animals with the violence manifest in a patriarchal culture. After discussing these connections, I demonstrate the importance of taking seriously these connections because of their implications for conceptual analysis, epistemology, and political, environmental, and applied philosophy. My goal is to broaden our understanding of issues relevant to creating peace and to provide some suggestions about what must be included in any adequate feminist peace politics.
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  18. Carol J. Adams (1994). Neither Man nor Beast: Feminism and the Defense of Animals. Continuum.
    In just a few years, the book became an underground classic. Neither Man Nor Beast takes Adams' thought one step further.
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