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  1. Manijeh 'Amili (unknown). Development of Ethics in Islamic System. Kheradnameh Sadra Quarterly 39.
    Ethics is derived from the word ethos which mean the inward and attributes assigned to human conduct and states concerning its definition it is said that the soul possesses a faculty that can easily emanate act without depending on a thought. Scholars of ethics have referred to this field of knowledge by means of various terms and expressions. A study of such terms can reveal the different views held by thinkers as to the science of ethics.As one of the most (...)
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  2. Jasabåira Siçngha åahalåuwåalåiåa (1999). Ikkåiwåiòm Sadåi de Sandarabha Wicca Sikkha Falasafåa. Raghabåira Racanåa Prakåashana.
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  3. Jacques Abbadie & Pieter van der Slaart (1692). L'art de Se Connoitre Soi-Meme, Ou la Recherche des Sources de la Morale. Chez Pierre Vander Slaart.
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  4. Abelson Abelson (1958). USSELL'S Why I Am Not a Christian. [REVIEW] Philosophy and Phenomenological Research 19:112.
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  5. Jacob ben Masoud Abi-Ḥasira (2006). Sefer Elef Binah: Torah Ṿe-Ḥokhmah U-Musar. Yeshivat Abir Yaʻaḳov, or MeʼIr Śimḥah.
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  6. Jacob ben Masoud Abi-Ḥasira (2004). Sefer Shaʻare Arukhah: Divre Musar Kevushin le-Yamim Noraʼim. Hotsaʼat Ha-Makhon le-Hotsaʼat Sefarim She-ʻa. Y. Yeshivat Ner Yitsḥaḳ.
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  7. Jacob ben Masoud Abi-Ḥasira (2000). Sefer Penine Abir Yaʻaḳov: Leḳeṭ Peninim, Amarot, Ḥidushim ... Ha-Mevusas ʻal Divre Musar .. Mekhon Avraham.
    [1] Hagadah shel Pesaḥ -- [2] Pirḳe Avot -- [3] Mishle -- [4] Shir ha-shirim -- [5] Megilat Ḳohelet -- 6. Megilat Ekhah -- [7] Megilat Rut -- [8] Sefer Tehilim.
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  8. Jacob ben Masoud Abi-Ḥasira (2000). Sefer Penine Abir Yaʻaḳov: Leḳeṭ Peninim, Amarot, Ḥidushim. Mekhon Avraham.
    [1] Hagadah shel Pesaḥ -- [2] Pirḳe Avot -- [3] Mishle -- [4] Shir ha-shirim -- [5] Megilat Ḳohelet -- 6. Megilat Ekhah -- [7] Megilat Rut -- [8] Sefer Tehilim.
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  9. Isaac Aboab (2008). Sefer Menorat Ha-Maʼor: Le-Shabatot U-Moʻadim: Menuḳad ʻal-Pi Masoret Yehude Teman .. Śagiv Maḥfud.
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  10. Günter Abramowski, Larry W. Moore & William H. Swatos Jr (1982). Meaningful Life In A Disenchanted World: Rational Science and Ethical Responsibility: (An Interpretation of Max Weber). Journal of Religious Ethics 10 (1):121 - 134.
    Rational science has played a major role in the disenchantment process that constitutes the overriding religio-cultural problematic of modernity. But science is at the same time itself a product of disenchantment. Thus science cannot provide a criterion for ethical action independent of the times, places, persons, and circumstances involved with its employ. Science neither obviates the judgment input nor supplies meaning from which ethical norms may be derived. The question of responsible decision-making in the modern world-deciding upon matters of value (...)
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  11. Günter Abramowski, Larry W. Moore & William H. Swatos (1982). Meaningful Life In A Disenchanted World: Rational Science and Ethical Responsibility. Journal of Religious Ethics 10 (1):121-134.
    Rational science has played a major role in the disenchantment process that constitutes the overriding religio-cultural problematic of modernity. But science is at the same time itself a product of disenchantment. Thus science cannot provide a criterion for ethical action independent of the times, places, persons, and circumstances involved with its employ. Science neither obviates the judgment input nor supplies meaning from which ethical norms may be derived. The question of responsible decision-making in the modern world-deciding upon matters of value (...)
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  12. Mohammed Abu‐Nimer & Ilham Nasser (2013). Forgiveness in The Arab and Islamic Contexts. Journal of Religious Ethics 41 (3):474-494.
    This essay explores the current and historical meaning of forgiveness in Arab and Islamic cultural and religious contexts. It also hopes to encourage further empirical research on this understudied topic in both religious and peacebuilding studies. In addition to the perceived meaning of forgiveness in an Arab Islamic context, this essay examines the links between forgiveness and reconciliation. Relying on religious sources including the Qur'an and Hadith, as well as certain events in Islamic history, the essay identifies various ways to (...)
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  13. Terrence F. Ackerman, Glenn C. Graber, Charles H. Reynolds & David C. Thomasma (1988). Clinical Medical Ethics: Exploration and Assessment. Journal of Religious Ethics 16 (1):190-191.
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  14. Don Adams (1994). Loving God and One's Neighbor. Faith and Philosophy 11 (2):207-223.
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  15. James Luther Adams & George K. Beach (1988). The Prophethood of All Believers. Journal of Religious Ethics 16 (2):364-365.
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  16. Robert Merrihew Adams (2000). Reading the Silences, Questioning the Terms: A Response to the Focus on Eighteenth-Century Ethics. Journal of Religious Ethics 28 (2):281 - 284.
    It is striking that most of the essays in this Focus do not explore the specifically religious aspects of Enlightenment ethical thought. A principled reason for this may be found in a conception of religion that makes it hard for Enlightenment thinkers to seem religious at all. Neither does this conception fit anything that is likely to be a live option for most people today, and the now prevalent unpopularity of eighteenth-century piety and religious thought may blind us to important (...)
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  17. Robert Merrihew Adams (1995). Moral Horror and the Sacred. Journal of Religious Ethics 23 (2):201 - 224.
    The sense of moral horror at certain deeds and the related idea of the sacred have not been given as central a place in ethical theory, theological or secular, as they have in our moral consciousness. I place them in a broader theological metaethics, in a way that I hope avoids mere taboo and provides for a rational critique of our responses. Moral horror is understood here in terms of violation of the sacred, and the sacred is understood in terms (...)
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  18. Robert Merrihew Adams (1993). Prospects for a Metaethical Argument for Theism: A Response to Stephen J. Sullivan. Journal of Religious Ethics 21 (2):313 - 318.
    Disagreements about the success of any given argument often arise because the suppositions of the critic differ from the suppositions of the author of the argument. In maintaining the plausibility of a metaethical argument for theism against the objections articulated by Stephen J. Sullivan, I will probe our differing suppositions with regard to the relation of theological to naturalistic metaethical theories, the starting point for the metaethical argument for theism, and the relation of the qualities of God's will to our (...)
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  19. Robert Merrihew Adams (1980). Pure Love. Journal of Religious Ethics 8 (1):83 - 99.
    The place of self-concern in Christian love is studied, beginning with Fénelon's extreme claim that in perfect love for God one would desire nothing for its own sake except that God's will be done. This view is criticized. A distinction is made between self-interest (desire for one's own good for its own sake) and other sorts of self-concern; and it is argued that self-concern has an important role in the Christian virtues, but that self-interest has a less important role than (...)
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  20. Robert Merrihew Adams (1979). Divine Command Metaethics Modified Again. Journal of Religious Ethics 7 (1):66 - 79.
    This essay presents a version of divine command metaethics inspired by recent work of Donnellan, Kripke, and Putnam on the relation between necessity and conceptual analysis. What we can discover a priori, by conceptual analysis, about the nature of ethical wrongness is that wrongness is the property of actions that best fills a certain role. What property that is cannot be discovered by conceptual analysis. But I suggest that theists should claim it is the property of being contrary to the (...)
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  21. Naji Yahyá ibn Adi & Takriti (1978). Yahya Ibn Adi, a Critical Edition and Study of His Tahdhib Al-Akhlaq. Editions Oueidat.
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  22. Asma Afsaruddin (2009). The Hermeneutics of Inter-Faith Relations: Retrieving Moderation and Pluralism as Universal Principles in Qur'anic Exegeses. Journal of Religious Ethics 37 (2):331-354.
    This article discusses the exegeses of two Qur'anic verses: Qur'an 2:143, which describes righteous Muslims as constituting a "middle/moderate community" ( umma wasat ) and Qur'an 5:66, which similarly describes righteous Jews and Christians as constituting a "balanced/moderate community" ( umma muqtasida ). Taken together, these verses clearly suggest that it is subscription to some common standard of righteousness and ethical conduct that determines the salvific nature of a religious community and not the denominational label it chooses to wear. Such (...)
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  23. Jacob B. Agus (1966). The Vision and the Way. New York, Ungar.
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  24. Rumee Ahmed (2011). The Ethics of Prophetic Disobedience: Qur'an 8:67 at the Crossroads of Islamic Sciences. Journal of Religious Ethics 39 (3):440-457.
    Medieval Muslim scholars were challenged with squaring their conceptions of prophetic infallibility with reports that Muhammad disobeyed revelatory commands from God. The manner in which they rehabilitated the prophetic image in these cases had corresponding repercussions in the fields of jurisprudence, theology, and legal theory. The present article uses the case of Q. 8:67 to demonstrate the intertwined nature of the Islamic sciences and the stakes involved when delimiting the prophetic ability to err and/or disobey God.
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  25. Rumee Ahmed (2011). The Lash is Mightier Than the Sword1: Torture and Citizenry in Medieval Muslim Jurisprudence. Journal of Religious Ethics 39 (4):606-612.
    Medieval Muslim scholars unequivocally prohibited the torture of prisoners of war out of a concern for maintaining theoretical constructs about the boundaries of the Muslim and non-Muslim communities. Muslim scholars worried that the torturing prisoners of war would compromise values and ideals predicated on such constructs, and that the demands of citizenship trumped any benefit to the Muslim community that might accrue from torture.
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  26. Ilsup Ahn (2012). Between Mt. Moriah and Mt. Golgotha: How is Christian Ethics Possible? Journal of Religious Ethics 40 (4):629-652.
    In this paper, I explore a new way of understanding Christian ethics by critically interconnecting the theological meanings of the Aqedah ("binding") narrative of Mt. Moriah and the Passion story of Mt. Golgotha. Through an in-depth critical-theological investigation of the relation between these two biblical events, I argue that Christian ethics is possible not so much as a moralization or as a literalistic divine command theory, but rather as a "covenantal-existential" response to God's will in the impossible love on Mt. (...)
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  27. Ilsup Ahn (2010). Economy of "Invisible Debt" and Ethics of "Radical Hospitality": Toward a Paradigm Change of Hospitality From "Gift" to "Forgiveness". Journal of Religious Ethics 38 (2):243-267.
    The purpose of this paper is to reconstruct a Christian theology of “hospitality” through a critical reading of Jacques Derrida and Friedrich Nietzsche as well as through an in-depth biblical and theological reflection on the ethics of hospitality. Out of this reconstructive investigation, I propose a new Christian ethics of hospitality as a radical kind. As a new paradigm, this radical hospitality is distinguished from other types in that it is no longer conceived on the model of “gift”. The new (...)
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  28. Elof Akesson (1957). The Possibility of Christian Social Ethics. Hibbert Journal 56:283.
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  29. Ismaʼil R. Al-Faruqi (1967/1968). Christian Ethics. The Hague, Djambatan.
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  30. Warram Al-Hilli (1980). Tanbih Al-Khawatir Wa-Nuzhat Al-Nawazir Al-Ma Ruf Bi-Majmu at Warram. Maktabat Al-Faqih.
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  31. Abu Al-Faraj Abd Al-Rahman Ibn Ali Ibn Al-Jawzi & Ahmad Abd Al-Salam Ata (1987). Dhamm Al-Hawá. Dar Al-Kutub Al- Ilmiyah.
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  32. Abu Al-Faraj Abd Al-Rahman Ibn Ali Ibn Al-Jawzi & Yusuf Ali Bidiwi (1999). Sayd Al-Khatir Wa-Bi-Akhirihi Laftat Al-Kabad Fi Nasihat Al-Walad. Al-Yamamah Lil-Tiba Ah Wa-Al-Nashr.
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  33. Abu Al-Faraj Abd Al-Rahman Ibn Ali Ibn Al-Jawzi, Al-Sayyid Muhammad Sayyid & Sayyid Ibrahim (1996). Sayd Al-Khatir.
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  34. Israel ibn Al-Nakawa (2010). Menorat Ha-Maʼor Ha-Ḳadmon. Hafatsah, Ha-Sifriyah Ha-Sefaradit.
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  35. Israel Ibn Al-Nakawa & H. G. Enelow (1929). Menorat Ha-Ma Or. Blokh.
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  36. Abd Allah Ibn Muhammad Abu Al-Shaykh & Salih Muhammad Waniyan (1998). Akhlaq Al-Nabi Wa-Adabuh. Dar Al-Muslim.
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  37. Nasir Al-Din Muhammad Ibn Muhammad Al-Tusi & G. M. Wickens (1964). The Nasirean Ethics. Allen & Unwin.
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  38. Kecia Ali (2015). Muslims and Meat‐Eating. Journal of Religious Ethics 43 (2):268-288.
    Religious thinking, including among Muslims, connects food and sex, as well as women and animals; both food practices and gender norms are significant for communal identity and boundary construction. Female bodies and animal bodies serve as potent signifiers of Muslim identity, as patriarchal thought sustains the hierarchical cosmologies that affirm male dominance in family and society and allow humans to view animals as legitimately subject to human violence. I argue that Muslims in the industrialized West—especially those concerned with gender justice—ought (...)
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  39. Kecia Ali (2011). The Disobedient Prophet in Muslim Thought: Exploring History and Ethics. Journal of Religious Ethics 39 (3):391-398.
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  40. Shabbir M. H. Alibhai (2008). The Duty to Feed in Cases of Advanced Dementia. Journal of Religious Ethics 36 (1):37-52.
    Cases of dementia present us with difficult ethical dilemmas as we strive to care for those unable to care for themselves. In this article, I review the relevant Islamic texts on caring for the ill, alleviating suffering, and feeding the hungry-all in light of the modern clinical environment. I find that the ethical appropriateness of tube feeding at the end of life is not as clear-cut as it may seem. My analysis, however, suggests that Muslim scholars ought to favor insertion (...)
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  41. Shabbir M. H. Alibhai (2008). The Duty to Feed in Cases of Advanced Dementia. Journal of Religious Ethics 36 (1):37-52.
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  42. James Alison, Alistair I. Mcfadyen, Andrew Sung Park, Ted Peters & Solomon Schimmel (2001). The Joy of Being Wrong: Original Sin Through Easter Eyes. Journal of Religious Ethics 29 (3):471-501.
    Reviewing works by James Alison, Alistair McFadyen, Andrew Sung Park, Ted Peters, and Solomon Schimmel, the author suggests that the status and function of the discourse/doctrine of sin highlight tensions between theology and ethics in ways that suggest the character, limits, and promise of religious ethics. This literature commends attention to sin-talk because it helps religious ethicists to render more adequately the dynamics of human agency, sociality, and culture and because it raises questions about the nature and task of theology, (...)
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  43. Geoffrey Francis Allen (1940). The Call of God in Time of War. London, Student Christian Movement Press.
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  44. Joseph L. Allen (1984). Love & Conflict a Covenantal Model of Christian Ethics.
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  45. Joseph L. Allen (1974). A Theological Approach to Moral Rights. Journal of Religious Ethics 2 (1):119 - 141.
    In seeking to determine what place, if any, the concept of moral rights can and/or should have in theological ethics, it is first necessary to clarify the nature of the concept. On this task contemporary moral philosophy is found to be especially helpful. It is then suggested that from a theological standpoint an appeal to moral rights might be justified by reference to (1) the moral fabric of persons under God, (2) the worth of persons as ends, and (3) the (...)
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  46. Richard C. Allen (1993). When Narrative Fails. Journal of Religious Ethics 21 (1):27 - 67.
    This essay examines the ways narratives succeed or fail to provide a life with structure and direction, as exemplified in Louisa May Alcott's "Little Women" and George Eliot's "Middlemarch". Whether a narrative can be a moral compass depends on the presence of what Eliot calls "a coherent social faith." The debate between Edmund Burke and Thomas Paine provides a framework for my analysis of the problematic status of such a social faith in the modern world. This analysis in turn sheds (...)
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  47. Richard Allestree (1842). The Whole Duty of Man Laid Down in a Plain and Familiar Way for the Use of All but Especially the Meanest Reader with Private Devotions for Several Occasions. William Pickering.
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  48. Richard Allestree (1695). The Works of the Learned and Pious Author of the Whole Duty of Man. Printed at the Theater and in London, by Roger Norton, for Edward Pawlett ..
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  49. Richard Allestree, John Eyre, William Mount & Thomas Page (1735). The Whole Duty of Man Laid Down in a Plain and Familiar Way for the Use of All, but Especially the Meanest Reader. : Divided Into Xvii Chapters ... With Private Devotions for Several Ocasions. [REVIEW] Printed for John Eyres [Sic], William Mount, and Thomas Page; ..
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  50. Tiina K. Allik (1987). Nature and Spirit: Agency and Concupiscence in Hauerwas and Rahner. Journal of Religious Ethics 15 (1):14 - 32.
    Stanley Hauerwas is representative of contemporary theologians in that he describes human personhood in terms of the realization of agency and spirituality. This essay argues that, despite Hauerwas's use of the concepts of character and narrative in order to affirm that human personhood has an involuntary aspect as well as a voluntary aspect, or that human persons have a nature aspect as well as a spirit aspect, his conceptualization of agency leads to the following results: (1) The human spirit is (...)
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