Ethnography, anthropology, and comparative religious ethics: Or ethnography and the comparative religious ethics local
David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Journal of Religious Ethics 38 (3):395-403 (2010)
Recent ethnographic studies of lived ethics, such as those of Leela Prasad and Saba Mahmood, present valuable opportunities for comparative religious ethics. This essay argues that developments in philosophical and religious ethics over the last three decades have supported a strong interest in thick descriptions of what it means to be human. This anthropological turn has thereby laid important groundwork for the encounter between these scholars and new ethnographic studies. Nonetheless, an encounter it is. Each side brings novel questions to the other. The second part of the essay focuses on one of these questions: How, exactly, are these ethnographic studies to inform normative reflection on ethical questions?
|Keywords||comparison Mahmood Schofer philosophical anthropology normativity Prasad ethnography|
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References found in this work BETA
Seyla Benhabib (1992). Situating the Self: Gender, Community, and Postmodernism in Contemporary Ethics. Routledge.
Barbara Herman (2007). Moral Literacy. Harvard University Press.
Alasdair C. MacIntyre (2007). After Virtue: A Study in Moral Theory. University of Notre Dame Press.
Saba Mahmood (2005). Politics of Piety the Islamic Revival and the Feminist Subject. Monograph Collection (Matt - Pseudo).
Citations of this work BETA
Shannon Dunn (2013). Virtue Ethics, Social Difference, and the Challenge of an Embodied Politics. Journal of Religious Ethics 41 (1):27-49.
John Kelsay (2012). The Present State of the Comparative Study of Religious Ethics: An Update. Journal of Religious Ethics 40 (4):583-602.
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