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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. Colin Blakely (2000). Great Christian Thinkers a Starter Kit.
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  6. 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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  7. Theodoor Adriaan Boer (1997). Theological Ethics After Gustafson a Critical Analysis of the Normative Structure of James M. Gustafson's Theocentric Ethics. Monograph Collection (Matt - Pseudo).
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  8. William Straton Bruce (1902). The Formation of Christian Character.
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  9. John Bunyan (1683). The Greatness of the Soul, and Unspeakableness of the Loss Thereof with the Causes of the Losing It. : First Preached at Pinners Hall, and Now Enlarged, and Published for Good. Printed for Ben. Alsop.
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  10. 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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  11. Sinkwan Cheng (2008). From Fortuna to the Christian God. American Journal of Semiotics 10 (3/4):81 - 108.
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  12. 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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  13. D. M. Craig (2003). Capability and Christian Ethics. Journal of Religious Ethics 31 (1):153-158.
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  14. Charles E. Curran (1997). The Origins of Moral Theology in the United States Three Different Approaches. Monograph Collection (Matt - Pseudo).
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  15. David Defries (2011). Duelling with the Past, Medieval Authors and the Problem of the Christian Era. [REVIEW] The Medieval Review 2.
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  16. 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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  17. Scott Foutz (1999). On the Christian Year and the Use of the Lectionary. Quodlibet 1.
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  18. Lucy Frith (1992). A Companion To Ethics. [REVIEW] Radical Philosophy 61.
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  19. Josef Fuchs (1993). Moral Demands and Personal Obligations. Monograph Collection (Matt - Pseudo).
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  20. Ismael García (forthcoming). A Christian Interpretation of Moral Action. Buddhist-Christian Studies.
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  21. 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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  22. Thomas Green (1881). The Duties of Christian Ministers and Christian People in Relation to War.
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  23. Vekoslav Grmiéc (2000). Izzivi in Odgovori. Monograph Collection (Matt - Pseudo).
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  24. Henry Hammond, Richard Royston & Davis (1684). The Works of the Reverend and Learned Henry Hammond, D.D. The First Volume. Containing a Collection of Discourses Chiefly Practical. With Many Additions and Corrections From the Authors Own Hand. [REVIEW] Printed for R. Royston, Bookseller to the Kings Most Sacred Majesty; and R. Davis, Bookseller in Oxford.
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  25. Avis Hewitt (1997). Hasidic Hallowing and Christian Consecration. Renascence 50 (1-2):97-107.
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  26. Leon O. Hynson (1984). To Reform the Nation Theological Foundations of Wesley's Ethics.
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  27. 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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  28. Thomas Buchanan Kilpatrick (1899). Christian Character [a Repr., Revised of Christian Character and Christian Conduct].
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  29. Gilbert Kirby (1973). The Way We Care. Scripture Union.
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  30. M. Kiyozawa (2001). December Fan-Buddhist Essays. Filozofski Vestnik 22 (3):51-58.
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  31. 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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  32. Alice Lawhead (1991). Judge for Yourself Fast-Moving Role-Plays Where the Decision is Yours.
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  33. Paul Laymann & Nicolaus Henricus (1630). Reverendi Patris Pauli Laymann E Societate Iesu ... Theologia Moralis in Quinque Libros Distributa. Formis Nicolai Henrici.
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  34. Yuan'guang Li (2006). Zongkeba da Shi Zong Jiao Lun Li Si Xiang Yan Jiu. Ba Shu Shu She.
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  35. Trevor Ling (1969). SMART, Ninian.-"The Yogi and the Devotee: The Interplay Between the Upanishads and Catholic Theology". [REVIEW] Philosophy 44:249.
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  36. Moshe Hayyim Luzzatto & Shraga Silverstein (1966). Mesillat Yesharim the Path of the Just. Boys Town Feldheim.
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  37. Michele Moody‐Adams (1992). A Companion to Ethics. Philosophical Books 33 (4):249-251.
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  38. Sydney H. Moore (1948). Christian Knorr von Rosenroth. Hibbert Journal 47:247.
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  39. 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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  40. 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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  41. Thorsten Moritz & Craig G. Bartholomew (2000). Christ and Consumerism Critical Relections on the Spirit of Our Age. Monograph Collection (Matt - Pseudo).
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  42. R. C. Mortimer (1947). The Elements of Moral Theology. Adam and Charles Black.
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  43. 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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  44. Max A. Myers & Michael R. Lachat (1992). Studies in the Theological Ethics of Ernst Troeltsch. Monograph Collection (Matt - Pseudo).
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  45. Louis E. Newman (1998). Past Imperatives Studies in the History and Theory of Jewish Ethics. Monograph Collection (Matt - Pseudo).
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  46. Michael Novak (2012). " Creation Theology" in Economics Several Catholic Tradictions. Acta Philosophica 21 (1):63 - 76.
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  47. Kurian Perumpallikunnel (2011). ABHISHIKTHANANDA A Christian Advaitin. Journal of Dharma 36 (1):57-72.
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  48. P. J. Philibert (1971). T. M. Schoof, O. P., "A Survey of Catholic Theology: 1800-1970". [REVIEW] The Thomist 35 (3):516.
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  49. Kaykāvūs ibn Iskandar ibn Qābūs & ʻUnṣur al-Maʻālī (2007). Qobusnoma. Sunnatullo.
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  50. G. D. Rosenthal (1938). Sins of the Saints. Harper and Brothers.
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1 — 50 / 7261