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  1. Daniele Bertini (2012). Incompletezza normativa, inconsistenza normativa e responsabilità dell'agente nell'etica religiosa. Lo Sguardo 8 (1).
    My paper addresses the notion of moral responsibility in religious ethics. I begin with the outline of the doctrine of moral heteronomy. The scripture stories of the Tables of the Laws and the Holy Covenant provide the general pattern for heteronomic ethics. My claim is that heteronomic ethics transfers the responsibility for the action A an agent x is performing from x to the normative system commanding x to perform A. I then picture the architecture of the normative system of (...)
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  2. Adam J. Kolber (2010). Alternative Burdens on Freedom of Conscience. San Diego Law Review 47:919-934.
    We sometimes exempt people from generally applicable laws when compliance would violate their rights of conscience. In “The Significance of Conscience,” Kent Greenawalt discusses a variety of issues about the proper scope and subject matter of claims of conscience. He argues that we should generally give nonreligious claims comparable treatment to religious claims but argues further that there are special reasons to accommodate religious claims that ought to factor into our deliberations. In this brief comment, I discuss Greenawalt’s analysis and (...)
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  3. Katarina Komenska (2012). Predrag Cicovacki (2009): Albert Schweitzer’s Ethical Vision. A Sourcebook (New York: Oxford University Press). [REVIEW] Ethics and Bioethics (in Central Europe) 2 (3-4):222-226.
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  4. Millard Schumaker (1992). Sharing Without Reckoning: Imperfect Right and the Norms of Reciprocity. Published for the Canadian Corporation for Studies in Religion/Corporation Canadienne des Sciences Religieuses by Wilfrid Laurier University Press.
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  5. Josef Seifert (1994). Intrinsic Right - Intrinsic Wrong?: A Critical Examination of an Old Ethical Debate in Contemporary German Theology. Cogito 8 (3):255-264.
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  6. Saul Smilansky (2012). A Problem About the Morality of Some Common Forms of Prayer. Ratio 25 (2):207-215.
    At a time of acute danger, people commonly petition God for help for themselves or their loved ones; such as praying that an avalanche heading in one's direction be diverted, or that an organ donor be found for one's dying child. Such prayer seems natural and, indeed, for believers, reasonable and acceptable. It seems perverse to condemn such typical prayer, as wrong. But once we closely examine what is actually happening in such situations, we shall see that frequently prayer of (...)
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