Search results for 'Christiane Hipp' (try it on Scholar)

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  1. Christiane Hipp (1999). Knowledge-Intensive Business Services in the New Mode of Knowledge Production. AI and Society 13 (1-2):88-106.score: 240.0
    The new mode of knowledge production is seen as a distinct form of economic organisation used for exchanging and creating knowledge. The emphasis is laid on the role of business services in innovative networks as carriers of knowledge and intermediates between science (knowledge creator) and their customers (knowledge user). The empirical analysis shows that knowledge-intensive business services are able to make existing knowledge useful for, their customers, improving the customer's performance and productivity and contributing to technological and structural change.
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  2. Christiane B. Hipp, Cornelius Herstatt, Jürgen Sandau, Philipp Spethmann, Stefan H. Thomke, Christoph Stockstrom, Frank Tietze, Akio Nagahira, David Probert & Rajnish Tiwari (forthcoming). 45 Patterns of Innovation and Protection Activities Within Service Companies. Emergence.score: 240.0
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  3. Howard C. Warren & Prentice Reeves (1917). Hipp Chronoscope Without Springs. Journal of Experimental Psychology 2 (2):114-116.score: 15.0
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  4. A. T. Poffenberger Jr & J. J. B. Morgan (1916). The Hipp Chronoscope: Its Use and Adjustment. Journal of Experimental Psychology 1 (3):185.score: 15.0
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  5. Carole LÉcuyer (1998). Christiane VEAUVY et Laura PISANO, Paroles oubliées. Les femmes et la construction de l'Etat-nation en France et en Italie. 1789-1860, préface de Michelle Perrot, Paris, Colin, col. « Références Histoire », 1997, 340 p. [REVIEW] Clio 1:21-21.score: 8.0
    Le présent ouvrage est la deuxième édition, revue et augmentée, de Parole onascoltate. Le donne e la costruzione dello Stato-nazione in Italia e in Francia. 1789-1860, préface de Ginevra Conti Odorisio, Roma, Editori Riunti, 1994. Fruit d'une recherche franco-italienne sur les relations entre les femmes et la politique au XIXe siècle (Christiane Veauvy, chargée de recherches au CNRS, a donné un enseignement sur les saint-simoniennes dans le séminaire universitaire de Laura Pisano, pro..
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  6. Gregory W. Dawes (2007). Can a Darwinian Be a Christian? Religion Compass 1 (6):711-24.score: 6.0
    A number of recent historians claim to have defeated what they call the ‘conflict thesis’, the idea that there exists some inevitable conflict between Darwinism and Christianity. This is often thought to be part of a broader ‘warfare thesis’, which posits an inevitable conflict between science and religion. But, all they have defeated is one, relatively uninteresting form of this thesis. There remain other forms of the conflict theses that remain entirely plausible, even in light of the historical record.
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  7. J. Philip Wogaman (2009). Moral Dilemmas: An Introduction to Christian Ethics. Westminster John Knox Press.score: 6.0
    Introduction -- Part I: Starting points -- Some decisions are easier than others -- Easy decisions -- More difficult decisions -- Moral dilemmas -- The deep basis of the moral life -- Practical decision making -- Why ethics is ultimately religious -- Acceptable and unacceptable forms of revelation -- The useful incomplete ness of religious tradition -- Moral virtue and character -- Intuition and deliberation in moral decision-making -- The absolute and the relative in moral life -- Have we become (...)
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  8. Sarah Bachelard (2009). 'Foolishness to Greeks': Plantinga and the Epistemology of Christian Belief. Sophia 48 (2):105-118.score: 6.0
    A central theme in the Christian contemplative tradition is that knowing God is much more like ‘unknowing’ than it is like possessing rationally acceptable beliefs. Knowledge of God is expressed, in this tradition, in metaphors of woundedness, darkness, silence, suffering, and desire. Philosophers of religion, on the other hand, tend to explore the possibilities of knowing God in terms of rational acceptability, epistemic rights, cognitive responsibility, and propositional belief. These languages seem to point to very different accounts of how it (...)
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  9. David S. Cunningham (2008). Christian Ethics: The End of the Law. Routledge.score: 6.0
    Narrating the Christian life -- Practicing the Christian life -- Living the Christian life.
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  10. Rik Peels (2010). The Ethics of Belief and Christian Faith as Commitment to Assumptions. Religious Studies 46 (1):97-107.score: 6.0
    In this paper I evaluate Zamulinski’s recent attempt to rebut an argument to the conclusion that having any kind of religious faith violates a moral duty. I agree with Zamulinski that the argument is unsound, but I disagree on where it goes wrong. I criticize Zamulinski’s alternative construal of Christian faith as existential commitment to fundamental assumptions. It does not follow that we should accept the moral argument against religious faith, for at least two reasons. First, Zamulinski’s Cliffordian ethics of (...)
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  11. Steven M. Duncan, Theism and Christianity.score: 6.0
    In this essay, I investigate the implications for the discussion of theism in philosophy of religion for the beliefs of ordinary Christians and conclude that, in light of its historical development, those implications are minimal.
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  12. Samuel Waje Kunhiyop (2004). African Christian Ethics. Baraka Press.score: 6.0
    Introduction to the study of African Christian ethics -- Foundations of contemporary African ethics -- Foundations of Western ethics -- Foundations of Christian ethics -- Foundations of African Christian ethics -- Applying African Christian ethics -- Church and state -- War and violence -- Strikes -- Poverty -- Corruption -- Fund-raising -- Procreation and infertility -- Reproductive technologies -- Contraception -- Polygamy -- Domestic violence -- Divorce and remarriage -- Widows and orphans -- Rape -- Incest -- Prostitution and sex (...)
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  13. Michael C. Banner (2009). Christian Ethics: A Brief History. Wiley-Blackwell.score: 6.0
    This book steers readers through these issues, providing a clear and decisive history of the main figures and texts in Christian ethics.
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  14. Yiftach Fehige (2013). Sexual Diversity and Divine Creation: A Tightrope Walk Between Christianity and Science. Zygon 48 (1):35-59.score: 6.0
    Although modern societies have come to recognize diversity in human sexuality as simply part of nature, many Christian communities and thinkers still have considerable difficulties with related developments in politics, legislation, and science. In fact, homosexuality is a recurrent topic in the transdisciplinary encounter between Christianity and the sciences, an encounter that is otherwise rather “asexual.” I propose that the recent emergence of “Christianity and Science” as an academic field in its own right is an important part of the larger (...)
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  15. Rufus Black (2000). Christian Moral Realism: Natural Law, Narrative, Virtue, and the Gospel. Oxford University Press.score: 6.0
    This book describes the shape of a Christian ethic that arises from a conversation between contemporary accounts of natural law theory, and virtue ethics. The ethic that emerges from this conversation seeks to resolve the tensions in Christian ethics between creation and eschatology, narrative and natural law, and objectivity and relativity. Black moves from this analytic foundation to conclude that worship lies at the heart of a theologically grounded ethic whose central concern is the flourishing of the whole human person (...)
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  16. Peter Forrest (2010). Spinozistic Pantheism, the Environment and Christianity. Sophia 49 (4):463-473.score: 6.0
    I am not a pantheist and I don’t believe that pantheism is consistent with Christianity. My preferred speculation is what I call the Swiss Cheese theory: we and our artefacts are the holes in God, the only Godless parts of reality. In this paper, I begin by considering a world rather like ours but without any beings capable of sin. Ignoring extraterrestrials and angels we could consider the world, say, 5 million years ago. Pantheism was, I say, true at that (...)
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  17. Marc De Kesel (2013). Misers or Lovers? How a Reflection on Christian Mysticism Caused a Shift in Jacques Lacan's Object Theory. Continental Philosophy Review 46 (2):189-208.score: 6.0
    In his sixth seminar, Desire and Its Interpretation (1956–1957), Lacan patiently elaborates his theory of the ‘phantasm’ ($◊a), in which the object of desire (object small a) is ascribed a constitutive role in the architecture of the libidinal subject. In that seminar, Lacan shows his fascination for an aphorism of the twentieth century Christian mystic Simone Weil in her assertion: “to ascertain exactly what the miser whose treasure was stolen lost: thus we would learn much.” This is why, in his (...)
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  18. Patrick Horn (2012). D. Z. Phillips on Christian Immortality. International Journal for Philosophy of Religion 71 (1):39-53.score: 6.0
    D. Z. Phillips is widely assumed to have held that Christian immortality has no reality outside of language. The author challenges that assumption, demonstrating that Phillips wished to show that contemporary analytic philosophy distorts the reality that immortality has for believers. While most philosophical accounts of Christian immortality depend upon terms that have little religious significance, Phillips offered accounts that stress the centrality of that significance. The author gives an account of the sort of philosophical attention that Phillips gave to (...)
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  19. Simone Weil (1957/1998). Intimations of Christianity Among the Ancient Greeks. Routledge.score: 6.0
    In Intimations of Christianity Among the Ancient Greeks , Simone Weil discusses precursors to Christian religious ideas which can be found in ancient Greek mythology, literature and philosophy. She looks at evidence of "Christian" feelings in Greek literature, notably in Electra, Orestes, and Antigone , and in the Iliad , going on to examine God in Plato, and divine love in creation, as seen by the ancient Greeks.
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  20. Benedikt Paul Göcke (2012). Alles in Gott? Zur Aktualität des Panentheismus Karl Christian Friedrich Krauses. Verlag Friedrich Pustet.score: 6.0
    Karl Christian Friedrich Krause war ein bemerkenswerter Denker des Deutschen Idealismus. Seine Schriften können ohne Zweifel mit denen Hegels, Schellings und Fichtes konkurrieren. Gerade im Bereich der theoretischen Philosophie bietet das Krausesche Œuvre eine Fundgrube an Einsichten und Argumenten, die der heutigen, oftmals betont postmodernen oder atheistischen Philosophie eine dringend benötigte Kontrastfolie sein können. Sinn und Zweck der Arbeit ist es, den Panentheismus Krauses zeitgemäß darzustellen und Brückenschläge zur heutigen religionsphilosophischen Debatte aufzuzeigen.
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  21. David Kim, Dan Fisher & David McCalman (2009). Modernism, Christianity, and Business Ethics: A Worldview Perspective. [REVIEW] Journal of Business Ethics 90 (1):115 - 121.score: 6.0
    Despite growing interest in examining the role of religion in business ethics, there is little consensus concerning the basis or standards of “good” or ethical behavior and the reasons behind them. This limits our ability to enhance ethical behavior in the workplace. We address this issue by examining worldviews as it relates to ethics research and practice. Our worldview forms the context within which we organize and build our understanding of reality. Given that much of our academic work as well (...)
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  22. David Kim, David McCalman & Dan Fisher (2012). The Sacred/Secular Divide and the Christian Worldview. Journal of Business Ethics 109 (2):203-208.score: 6.0
    Many employees with strong religious convictions find themselves living in two separate worlds: the sacred private world of family and church where they can express their faith freely and the secular public world where religious expression is strongly discouraged. We examine the origins of sacred/secular divide, and show how this division is an outcome of modernism replacing Christianity as the dominant worldview in western society. Next, we make the case that guiding assumptions (or faith) is inherent in every worldview, system (...)
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  23. Thomas McCarthy (2005). Nancy Fraser and Axel Honneth, Redistribution or Recognition? A Political‐Philosophical Exchange, Translated by Joel Golb, James Ingram, and Christiane Wilke:Redistribution or Recognition? A Political‐Philosophical Exchange. Ethics 115 (2):397-402.score: 6.0
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  24. Josef Fuchs (1983). Personal Responsibility and Christian Morality. Gill and Macmillan.score: 6.0
    In this volume, Fr. Fuchs has brought together 12 exceptionally important essays which consider various aspects of the relationship between Christian morality ...
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  25. Peter G. Stromberg (1993). Language and Self-Transformation: A Study of the Christian Conversion Narrative. Cambridge University Press.score: 6.0
    This is a study of how self-transformation may occur through the practice of reframing one's personal experience in terms of a canonical language: that is, a system of symbols that purports to explain something about human beings and the universe they live in. The Christian conversion narrative is used as the primary example here, but the approach used in this book also illuminates other practices such as psychotherapy in which people deal with emotional conflict through language.
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  26. Merold Westphal (2001). Overcoming Onto-Theology: Toward a Postmodern Christian Faith. Fordham University Press.score: 6.0
    Overcoming Onto-theology is a stunning collection of essays by Merold Westphal, one of America’s leading continental philosophers of religion, in which Westphal carefully explores the nature and the structure of a postmodern Christian philosophy. Written with characteristic clarity and charm, Westphal offers masterful studies of Heidegger’s early lectures on Paul and Augustine, the idea of hermeneutics, Schleiermacher, Hegel, Derrida, and Nietzsche, all in the service of building his argument that postmodern thinking offers an indispensable tool for rethinking Christian faith. A (...)
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  27. Lewis Ayres & Gareth Jones (eds.) (1998). Christian Origins: Theology, Rhetoric, and Community. Routledge.score: 6.0
    This collection is an exploration of the historical course and nature of early Christian theological traditions. The contributors reconsider classic themes and texts in the light of the existing traditions of interpretation. They offer critiques of early Christian ideas and texts and they consider the structure and origins of standard modern readings of these ideas and texts. Christian Origins provides a fresh and often ground-breaking analysis of the origins of Christian thought and offers a comprehensive and synchronic overview of the (...)
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  28. Christine James (2010). The Common Vernacular of Power Relations in Heavy Metal and Christian Fundamentalist Performances. In Rosemary Hill Karl Spracklen (ed.), Heavy Fundametalisms: Music, Metal and Politics. Inter-Disciplinary Press.score: 6.0
    Wittgenstein’s comment that what can be shown cannot be said has a special resonance with visual representations of power in both Heavy Metal and Fundamentalist Christian communities. Performances at metal shows, and performances of ‘religious theatre’, share an emphasis on violence and destruction. For example, groups like GWAR and Cannibal Corpse feature violent scenes in stage shows and album covers, scenes that depict gory results of unrestrained sexuality that are strikingly like Halloween ‘Hell House’ show presented by neo-Conservative, Fundamentalist Christian (...)
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  29. Didier Pollefeyt (ed.) (2004). Incredible Forgiveness: Christian Ethics Between Fanaticism and Reconciliation. Peeters.score: 6.0
    Christian ethics is threatened today by two opposite dangers: on the one hand, violence by moral and religious fanatics and on the other hand, too-easy ...
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  30. Judith Allen Shelly (1991). Values in Conflict: Christian Nursing in a Changing Profession. Intervarsity Press.score: 6.0
    Judith Allen Shelly and Arlene B. Miller help and encourage nurses to resolve conflicts between their Christian beliefs and professional ethics.
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  31. James Earl Gilman (2001). Fidelity of Heart: An Ethic of Christian Virtue. Oxford University Press.score: 6.0
    What does it take to follow and not merely admire Jesus? How do religious affections reshape the practice of Christian values like love, peace, justice, and compassion? How can they possess both universal truth and local meaning? What role can they play in public life? In Fidelity of Heart Gilman answers these questions, while showing, in an innovative and provocative approach, how Christians can practice these values in ways continuous with the life of Jesus.
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  32. Harvey J. Hames (2000). The Art of Conversion: Christianity and Kabbalah in the Thirteenth Century. Brill.score: 6.0
    This book discusses Ramon Llull (ca. 1232-1316), the Christian missionary, philosopher and mystic, his relations with Jewish contemporaries, and how he ...
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  33. Kam-hon Lee, Dennis P. McCann & MaryAnn Ching (2003). Christ and Business Culture: A Study of Christian Executives in Hong Kong. [REVIEW] Journal of Business Ethics 43 (1-2):103 - 110.score: 6.0
    Does Christian faith matter in business? If so, how does it affect the way executives handle managerial issues, especially the ones that are ethically controversial? This paper reports a study of Chinese Christian executives in Hong Kong. The researchers followed an approach known as the Critical Incident Technique and conducted in-depth interviews with 119 Chinese Christian executives over a two year period from 1999 to 2001. Each interview covered four broad areas consisting of the interviewee''s description of his or (...)
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  34. Domenic Marbaniang (2008). 21st Century Christian Contribution to Philosophy. Basileia 1 (1):24.score: 6.0
    The article surveys few of the most important philosophical contributions by Christians in the 21st century. Those surveyed include Francis Schaeffer, Alvin Plantinga, Norman Geisler, and Ravi Zacharias.
     
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  35. Dominic J. O'Meara (ed.) (1981). Neoplatonism and Christian Thought. State University of New York Press [Distributor].score: 6.0
    1 The Platonic and Christian Ulysses JEAN PEPIN i PHILOSOPHOS ODYSSEUS1 Several philosophical schools in antiquity made use of the figure of Ulysses. ...
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  36. Anna Peterson (2000). In and of the World? Christian Theological Anthropology and Environmental Ethics. Journal of Agricultural and Environmental Ethics 12 (3):237-261.score: 6.0
    Mainstream currents within Christianity havelong insisted that humans, among all creatures, areneither fully identified with their physical bodiesnor fully at home on earth. This essay outlines theparticular characteristics of Christian notions ofhuman nature and the implications of this separationfor environmental ethics. It then examines recentefforts to correct some damaging aspects oftraditional Christian understandings of humanity''splace in nature, especially the notions of physicalembodiment and human embeddedment in earth. Theprimary goal of the essay is not to offer acomprehensive evaluation of Christian thinking (...)
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  37. Richard Swinburne (1994). The Christian God. Oxford University Press.score: 6.0
    What is it for there to be a God, and what reason is there for supposing him to conform to the claims of Christian doctrine? In this pivotal volume of his tetralogy, Richard Swinburne builds a rigorous metaphysical system for describing the world, and applies this to assessing the worth of the Christian tenets of the Trinity and the Incarnation. Part I is dedicated to analyzing the categories needed to address accounts of the divine nature--substance, cause, time, and necessity. Part (...)
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  38. Anthony Bash (2007). Forgiveness and Christian Ethics. Cambridge University Press.score: 6.0
    What does it mean to forgive? The answer is widely assumed to be self-evident but critical analysis quickly reveals the complexities of the subject. Forgiveness has traditionally been the preserve of Christian theology, though in the last half century - and at an accelerating pace - psychologists, lawyers, politicians and moral philosophers have all been making an important contribution to questions about and our understanding of the subject. Anthony Bash offers a vigorous restatement of the Christian view of forgiveness in (...)
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  39. Kieran Cronin (1992). Rights and Christian Ethics. Cambridge University Press.score: 6.0
    Kieran Cronin aims in this book to show how a Christian perspective may have something fruitful to contribute to the language of rights. In so doing, he examines some of the complexities involved in using this language, drawing from literature in moral philosophy and jurisprudence in the process. The novelty of his approach lies in the attempt to distinguish two complimentary aspects within metaethics, aspects which the author calls the 'discursive' and the 'imaginative'. Cronin regards the use of models (which (...)
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  40. Henry Duméry (1975). Phenomenology and Religion: Structures of the Christian Institution. University of California Press.score: 6.0
    l. Christianity and Institution Christianity is an established religion, an instituted religion-and these words have several meanings. ...
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  41. Robin Gill (2006). Health Care and Christian Ethics. Cambridge University Press.score: 6.0
    How can Christian ethics make a significant contribution to health care ethics in today's Western, pluralistic society? Robin Gill examines the 'moral gaps' in secular accounts of health care ethics and the tensions within specifically theological accounts. He explores the healing stories in the Synoptic Gospels, identifying four core virtues present within them - compassion, care, faith and humility - that might bring greater depth to a purely secular interpretation of health care ethics. Each of these virtues is examined in (...)
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  42. Robin W. Lovin (2009). Christian Realism for the Twenty-First Century. Journal of Religious Ethics 37 (4):669-682.score: 6.0
    Christian realism has provided a theological understanding of politics that identifies the limits within which all political choices are made. Those limits are set by a theological understanding of judgment, which reserves the ultimate meaning of history to divine judgment, and by a theological understanding of responsibility, which gives proximate meaning to the choices between greater and lesser goods that are available to human politics. The assessments of global politics offered by Reinhold Niebuhr and other Christian realists during the Second (...)
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  43. Domenic Marbaniang (2013). The Corrosion of Gold In Light of Modern Christian Economics. Journal of the Contemporary Christian 5 (1):61-76.score: 6.0
    One of the important assets that Gutenberg’s printing press gifted to modern political economies is the ability to print paper money. The common man usually thinks that paper money is the real money, while in fact it is only a promissory note promising the bearer of the note the payment of the same amount (in coins, if not in gold) by the Reserve Bank. In the past, however, governments did deny such payment in exchange of the notes and one government (...)
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  44. Niketas Siniossoglou (2008). Plato and Theodoret: The Christian Appropriation of Platonic Philosophy and the Hellenic Intellectual Resistance. Cambridge University Press.score: 6.0
    In late antiquity Plato's philosophy became a battlefield between the competing discourses and rival intellectual paradigms represented by Hellenism and Christianity. Focusing on Theodoret of Cyrrhus' Graecarum Affectionum Curatio, Dr Siniossoglou examines the philosophical, rhetorical and political dimensions of the Neoplatonic-Christian conflict of interpretations over Plato. He shows that the apologist's aim was to procure a radical shift in Hellenic intellectual identity through the appropriation of Platonic concepts and terminology. The apologetical strategies of appropriation are confronted with the perspective of (...)
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  45. Robin Gill (1991/2004). Christian Ethics in Secular Worlds. T & T Clark International.score: 6.0
    A challenging book examining issues such as biotechnology, AIDS and nuclear weapons and demonstrating that Christian ethics has something important and ...
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  46. James M. Gustafson (1975). Can Ethics Be Christian? Chicago,University of Chicago Press.score: 6.0
    Determines the implications of Christian religious conviction for moral conduct through extensive philosophical inquiry into an incident involving an ethical ...
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  47. Andrew Collier (2001). Christianity and Marxism: A Philosophical Contribution to Their Reconciliation. Routledge.score: 6.0
    Christians and Marxists have co-operated in various forms of political work in recent decades, and, after earlier years of antagonism, thinkers on both sides have come to take the other seriously. The aim of this book is to get Christianity and Marxism to meet on terrain on which they might seem most opposed: their philosophical positions; and to do so without watering either down, but taking then full strength.
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  48. Jonathan K. Crane (2011). PERSPECTIVES ON TORTURE: Reports From a Dialogue Including Christian, Judaic, Islamic, and Feminist Viewpoints. Journal of Religious Ethics 39 (4):585-588.score: 6.0
    Torture continues to be a pressing political issue in North America, yet religious scholarly reflection on the ethics of torture remains all but sidelined in public discourse for a variety of complex reasons. These reasons are explored—and critiqued—in this collection of reflections by Christian, Jewish, Muslim, and feminist religious ethicists. These scholars find that historical amnesia, forced if not twisted readings of classical texts and contemporary human rights instruments, and sociological factors are but a few of the factors challenging contemporary (...)
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  49. Jiantao Ren (2010). A Sense of Awe: On the Differences Between Confucian Thought and Christianity. [REVIEW] Frontiers of Philosophy in China 5 (1):111-133.score: 6.0
    The fundamental importance of reverence is recognized by all major world cultures. Confucianism’s account of “The three things of which the sage is in awe” is seen in Chinese culture through the value placed on reverence. “The three things of which the sage is in awe” both manifests itself as an approach to value and is also an expression of practical ethical guidance. The essential aspect of reverence is a sincere and ethical outlook; accordingly it is a part of virtue (...)
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  50. Stanley Rudman (1997). Concepts of Person and Christian Ethics. Cambridge University Press.score: 6.0
    The concept and definition of personhood is central to current debates over ethics. Should 'personhood', for example, determine the allocation of scarce medical resources, and its perceived absence allow the termination of life? In a wide-ranging discussion notable for its clarity, Stanley Rudman traces the development of modern ideas about personhood. He argues that concepts of person are socially constructed, and that the relational understanding of persons in a number of theological discussions can act as an important corrective to the (...)
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