Search results for 'Ethics, Medieval' (try it on Scholar)

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  1. Jessica Rosenfeld (2010). Ethics and Enjoyment in Late Medieval Poetry: Love After Aristotle. Cambridge University Press.score: 192.0
    Machine generated contents note: Introduction: love after Aristotle; 1. Enjoyment: a medieval history; 2. Narcissus after Aristotle: love and ethics in Le Roman de la Rose; 3. Metamorphoses of pleasure in the fourteenth century Dit Amoureux; 4. Love's knowledge: fabliau, allegory, and fourteenth-century anti-intellectualism; 5. On human happiness: Dante, Chaucer, and the felicity of friendship; Coda: Chaucer's philosophical women.
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  2. Daniel A. Wren (2000). Medieval or Modern? A Scholastic's View of Business Ethics, Circa 1430. Journal of Business Ethics 28 (2):109 - 119.score: 180.0
    There are varying opinions about whether or not the field of business ethics has a history or is a development of more modern times. It is suggested that a book by a Dominican Friar, Johannes Nider, De Contractibus Mercatorum, written ca. 1430 and published ca. 1468 provides a basis for a history of over 500 years. Business ethics grew out of attempts to reconcile Biblical precepts, canon law, civil law, the teachings of the Church Fathers, and the writings of early (...)
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  3. Charles E. Butterworth (1983). Ethics in Medieval Islamic Philosophy. Journal of Religious Ethics 11 (2):224 - 239.score: 150.0
    This essay focuses on three of Islam's best-known philosophers: Farabi, Avicenna, and Averroes. It sets forth and compares their ethical teaching on the following basic issues: (1) the relation of philosophy to religion, (2) the communal basis of ethics and the comcomitant role of statecraft, and (3) some specific charac- teristics of their ethical teaching. Throughout the essay the close connection of medieval Islamic with classical Greek philosophy is noted.
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  4. J. Haldane (1989). Voluntarism and Realism in Medieval Ethics. Journal of Medical Ethics 15 (1):39-44.score: 138.0
    In contrast to other articles in this series on the history of moral philosophy the present essay is not devoted to expounding the views of a single author, or to examining a particular moral theory. Instead it discusses an important dispute between two medieval accounts of the relation between theological and moral propositions. In addition to its historical interest this debate is important both because it connects earlier and later ethical thought--being influenced by Greek moral theories and influencing subsequent (...)
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  5. Charles Barber & David Jenkins (eds.) (2009). Medieval Greek Commentaries on the Nicomachean Ethics. Brill.score: 138.0
    The papers gathered in this volume offer precise investigations of the historical and philosophical grounds for the first medieval commentaries on the ...
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  6. Iean Porter (2013). 4 Virtue Ethics in the Medieval Period. In Daniel C. Russell (ed.), The Cambridge Companion to Virtue Ethics. Cambridge University Press. 70.score: 126.0
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  7. István P. Bejczy (2008). The Cardinal Virtues in Medieval Commentaries on the Nicomachean Ethics, 1250-1350. In István Pieter Bejczy (ed.), Virtue Ethics in the Middle Ages: Commentaries on Aristotle's Nicomachean Ethics, 1200 -1500. Brill.score: 126.0
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  8. Anthony Celano (2013). The Relation of Prudence and Synderesis to Happiness in the Medieval Commentaries on Aristotle's Ethics. In Jon Miller (ed.), The Reception of Aristotle's Ethics. Cambridge University Press.score: 126.0
     
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  9. Roberto Lambertini (2008). Political Prudence in Some Medieval Commentaries on the Sixth Book of the Nicomachean Ethics. In István Pieter Bejczy (ed.), Virtue Ethics in the Middle Ages: Commentaries on Aristotle's Nicomachean Ethics, 1200 -1500. Brill.score: 126.0
  10. Brian Feltham (2012). Between Practical Wisdom and Natural Law: Medieval Jewish Ethics. Ratio 25 (1):118-125.score: 120.0
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  11. Thomas Michael Osborne (2002). Ethics and Political Philosophy. Vol 2 of The Cambridge Translations of Medieval Philosophical Texts, And: The Common Good in Late Medieval Political Thought (Review). Journal of the History of Philosophy 40 (1):119-121.score: 120.0
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  12. T. Williams (2002). The Cambridge Translations of Medieval Philosophical Texts, Vol. 2: Ethics and Political Philosophy. Philosophical Review 111 (4):576-578.score: 120.0
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  13. Peregrine Horden (1997). Medicine and Social Ethics D. W. Amundsen: Medicine, Society, and Faith in the Ancient and Medieval Worlds. Pp. Xv + 392. Baltimore, MD and London: Johns Hopkins University Press, 1996. Cased, £33. ISBN: 0-8018-5109-2. [REVIEW] The Classical Review 47 (02):344-346.score: 120.0
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  14. D. W. Amundsen (forthcoming). Medical Ethics, History of Europe. I. Ancient and Medieval. C. Medieval Christian Europe. Encyclopedia of Bioethics.score: 120.0
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  15. Robert Braid (2013). James Davis, Medieval Market Morality: Life, Law and Ethics in the English Marketplace, 1200–1500. Cambridge: Cambridge University Press, 2012. Pp. Xvii, 514; Black-and-White Figures. $105. ISBN: 9781107003439. [REVIEW] Speculum 88 (3):778-779.score: 120.0
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  16. Daniel Baraz (1998). Seneca, Ethics, and the Body: The Treatment of Cruelty in Medieval Thought. Journal of the History of Ideas 59 (2):195-215.score: 120.0
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  17. Mordechai A. Friedman (1974). The Ethics of Medieval Jewish Marriage. In S. D. Goitein (ed.), Religion in a Religious Age. Cambridge, Mass.,Association for Jewish Studies. 83--102.score: 120.0
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  18. Glending Olson (2012). Rosenfeld, Ethics and Enjoyment in Late Medieval Poetry: Love After Aristotle. (Cambridge Studies in Medieval Literature 85.) Cambridge: Cambridge University Press, 2011. Pp. Viii, 248. £55. ISBN: 9781107000117. [REVIEW] Speculum 87 (4):1244-1246.score: 120.0
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  19. Kevin E. O'reilly (2009). From Medieval Voluntarism to Hursthouse's Virtue Ethics. The Thomist 73 (4):621-646.score: 120.0
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  20. T. M. Osborne (2002). Arthur Stephen McGrade, John Kilcullen, and Matthew Kempshall, Editors, Ethics and Political Philosophy. Vol. 2 of The Cambridge Translations of Medieval Philosophical Texts; MS Kempshall, The Common Good in Late Medieval Political Thought. [REVIEW] Journal of the History of Philosophy 40 (1):119-120.score: 120.0
     
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  21. Gregory B. Stone (2006). The Nameless Wild One the Ethics of Anonymous Subjectivity—Medieval and Modern. Common Knowledge 12 (2):219-251.score: 120.0
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  22. Alcuin Blamires (2006/2008). Chaucer, Ethics, and Gender. Oxford University Press.score: 114.0
    This book makes a vigorous reassessment of the moral dimension in Chaucer's writings. For the Middle Ages, the study of human behavior generally signified the study of the morality of attitudes, choices, and actions. Moreover, moral analysis was not gender neutral: it presupposed that certain virtues and certain failings were largely gender-specific. Alcuin Blamires, mainly concentrating on The Canterbury Tales, discloses how Chaucer adapts the composite inherited traditions of moral literature to shape the significance and the gender implications of his (...)
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  23. Risto Saarinen (1994). Weakness of the Will in Medieval Thought: From Augustine to Buridan. E.J. Brill.score: 114.0
    This book sets out to examine the medieval understanding of Aristotle's famous discussion of "weakness of the will" (akrasia, incontinentia) in the seventh book of his Nicomachean Ethics. The medieval views are outlined primarily on the basis of the commentaries on Aristotle's "Ethics by Albert the Great, Thomas Aquinas, Walter Burley, Gerald Odonis and John Buridan. An investigation of the earlier Augustinian discussion concerning reluctant actions (invitus facere) rounds out the study. The recent studies of weakness of the (...)
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  24. Mohammed Ghaly (2014). Pre‐Modern Islamic Medical Ethics and Graeco‐Islamic‐Jewish Embryology. Bioethics 28 (2):49-58.score: 114.0
    This article examines the, hitherto comparatively unexplored, reception of Greek embryology by medieval Muslim jurists. The article elaborates on the views attributed to Hippocrates (d. ca. 375 BC), which received attention from both Muslim physicians, such as Avicenna (d. 1037), and their Jewish peers living in the Muslim world including Ibn Jumayʽ (d. ca. 1198) and Moses Maimonides (d. 1204). The religio-ethical implications of these Graeco-Islamic-Jewish embryological views were fathomed out by the two medieval Muslim jurists Shihāb al-Dīn (...)
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  25. Arthur Stephen McGrade, John Kilcullen & M. S. Kempshall (eds.) (2001). Ethics and Political Philosophy. Cambridge University Press.score: 114.0
    The eagerly-awaited second volume of The Cambridge Translations of Medieval Philosophical Texts will allow scholars and students access for the first time in English to major texts in ethics and political thought from one of the most fruitful periods of speculation and analysis in the history of western thought. Beginning with Albert the Great, who introduced the Latin west to the challenging moral philosophy and natural science of Aristotle, and concluding with the first substantial presentation in English of the (...)
     
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  26. Peter Abelard (1971). Peter Abelard's Ethics. Oxford,Clarendon Press.score: 96.0
    A penetrating and historically important critique of medieval moral thought.
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  27. Ludger Honnefelder, Rega Wood & Mechthild Dreyer (eds.) (1996). John Duns Scotus: Metaphysics and Ethics. E.J. Brill.score: 90.0
  28. Darrel W. Amundsen (1996). Medicine, Society, and Faith in the Ancient and Medieval Worlds. Johns Hopkins University Press.score: 90.0
    In Medicine, Society, and Faith in the Ancient and Medieval Worlds Darrel Amundsen explores the disputed boundaries of medicine and Christianity by focusing on the principle of the sanctity of human life, including the duty to treat or attempt to sustain the life of the ill. As he examines his themes and moves from text to context, Amundsen clarifies a number of Christian principles in relation to bioethical issues that are hotly debated today. In his examination of the moral (...)
     
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  29. Dennis Q. McInerny (1997). A Course in Thomistic Ethics. D.Q. Mcinerny.score: 90.0
     
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  30. Rebecca Konyndyk DeYoung (2009). Aquinas's Ethics: Metaphysical Foundations, Moral Theory, and Theological Context. University of Notre Dame Press.score: 90.0
  31. Heikki Kirjavainen (ed.) (1986). Faith, Will, and Grammar: Some Themes of Intentional Logic and Semantics in Medieval and Reformation Thought. Luther-Agricola Society.score: 90.0
     
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  32. Muhammad Abul Quasem (1975/1978). The Ethics of Al-Ghazali: A Composite Ethics in Islam. Caravan Books.score: 90.0
  33. Aurélien Robert (2012). L'idée de Logique Morale aux XIIIe Et XIVe Siècles. Médiévales 63:27-45.score: 84.0
    This paper tries to understand how three medieval philosophers (Roger Bacon, Albert the Great and John Buridan) developed the idea of a special logic for ethics, taking into account Aristotle's thesis according to which ethics does not need theoretical syllogisms and uses a special kind of scientific reasoning. If rhetoric is a good candidate, we find three different readings of this approach and then three different theories of ethical reasoning.
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  34. Jean Porter (2000). Responsibility, Passion, and Sin: A Reassessment of Abelard's Ethics. Journal of Religious Ethics 28 (3):367 - 394.score: 84.0
    This article reassesses Peter Abelard's account of moral intention, or, better, consent, in light of recent work on his own thought and on the twelfth-century background of that thought. The author argues (1) that Abelard's focus on consent as the determining factor for morality does not rule out, but, on the contrary, presupposes objective criteria for moral judgment and (2) that Abelard's real innovation does not lie in his doctrine of consent as the sole source of merit or guilt, but, (...)
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  35. Thomas (2005). Thomas Aquinas: Disputed Questions on the Virtues. Cambridge University Press.score: 84.0
    The great medieval philosopher Thomas Aquinas (1224/6-1274) was Dominican regent master in theology at the University of Paris, where he presided over a series of questions - academic debates - on ethical topics. This volume offers new translations of disputed questions on the nature of virtues in general, the fundamental or 'cardinal' virtues of practical wisdom, justice, courage, and temperateness, the divinely bestowed virtues of hope and charity, and the practical question of how, when and why one should rebuke (...)
     
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  36. Bonnie Kent (2013). Augustine's On the Good of Marriage and Infused Virtue in the Twelfth Century. Journal of Religious Ethics 41 (1):112-136.score: 78.0
    In the history of ethics, it remains remains unclear how Christians of the Middle Ages came to see God-given virtues as dispositions (habitus) created in the human soul. Patristic works could surely support other conceptions of the virtues given by grace. For example, one might argue that all such virtues are forms of charity, so that they must be affections of the soul, or that they consist in what the soul does, not anything the soul has. Scholars usually assume that (...)
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  37. Aurélien Robert (2013). Epicure et les épicuriens au Moyen Âge. Micrologus:3-46.score: 72.0
    Contrary to what is generally said about the reception of Epicurus in the Middle Ages, many medieval authors agreed on his great wisdom, even if he made some philosophical and theological errors. From the 12th century to the 14th century on can find several "Lives of Epicurus" in which the best sayings of Epicurus are gathered from ancient sources (Seneca, Cicero, Lactantius, etc.). In this paper, we follow these quite unknown sources about Epicureanism in the Middle Ages. We try (...)
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  38. G. Scott Davis (2001). A Whig History of Ethics: A Review of "The Invention of Autonomy" by J. B. Schneewind. [REVIEW] Journal of Religious Ethics 29 (1):175 - 197.score: 72.0
    J. B. Schneewind's "The Invention of Autonomy" has been hailed as a major interpretation of modern moral thought. Schneewind's narrative, however, elides several serious interpretive issues, particularly in the transition from late medieval to early modern thought. This results in potentially distorted accounts of Thomas Aquinas, Hugo Grotius, and G. W. Leibniz. Since these thinkers play a crucial role in Schneewind's argument, uncertainty over their work calls into question at least some of Schneewind's larger agenda for the history of (...)
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  39. Albino Barrera (1999). The Evolution of Social Ethics: Using Economic History to Understand Economic Ethics. Journal of Religious Ethics 27 (2):285 - 304.score: 72.0
    In the development of Roman Catholic social thought from the teachings of the scholastics to the modern social encyclicals, changes in normative economics reflect the transformation of an economic terrain from its feudal roots to the modern industrial economy. The preeminence accorded by the modern market to the allocative over the distributive function of price broke the convenient convergence of commutative and distributive justice in scholastic just price theory. Furthermore, the loss of custom, law, and usage in defining the boundaries (...)
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  40. Alan Mittleman (2012). A Short History of Jewish Ethics: Conduct and Character in the Context of Covenant. Wiley-Blackwell.score: 72.0
    Ethics in the axial age -- Some aspects of rabbinic ethics -- Medieval philosophical ethics -- Medieval rabbinic and kabbalistic ethics -- Modern Jewish ethics.
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  41. Y. Tzvi Langermann (2011). One Ethic for Three Faiths. In , Monotheism and Ethics. Brill.score: 70.0
    Discussion of a short text on ethics, originally Greek, translated into Arabic and Hebrew, and adopted by some Christians, Muslims and Jews for guiding their lives.
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  42. Susanne Bobzien (2013). Found in Translation: Aristotle’s Nicomachean Ethics 3.5, 1113b7-8 and its Reception. Oxford Studies in Ancient Philosophy 45 (2):103-148.score: 66.0
    ABSTRACT: This paper is distinctly odd. It demonstrates what happens when an analytical philosopher and historian of philosophy tries their hand at the topic of reception. For a novice to this genre, it seemed advisable to start small. Rather than researching the reception of an author, book, chapter, section or paragraph, the focus of the paper is on one sentence: Aristotle’s Nicomachean Ethics 3.5, 1113b7-8. This sentence has markedly shaped scholarly and general opinion alike with regard to Aristotle’s theory of (...)
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  43. István Pieter Bejczy (ed.) (2008). Virtue Ethics in the Middle Ages: Commentaries on Aristotle's Nicomachean Ethics, 1200 -1500. Brill.score: 66.0
    This collection surveys the tradition of medieval commentaries on Aristotle's Nicomachean Ethics from its thirteenth-century origins to the fifteenth century, ...
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  44. Fiona Randall (1996). Palliative Care Ethics: A Good Companion. Oxford University Press.score: 66.0
    Palliative care is a recent branch of health care. The doctors, nurses, and other professionals involved in it took their inspiration from the medieval idea of the hospice, but have now extended their expertise to every area of health care: surgeries, nursing homes, acute wards, and the community. This has happened during a period when patients wish to take more control over their own lives and deaths, resources have become scarce, and technology has created controversial life-prolonging treatments. Palliative care (...)
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  45. Susanne Mrozik (2007). Virtuous Bodies: The Physical Dimensions of Morality in Buddhist Ethics. Oxford University Press.score: 66.0
    Virtuous Bodies breaks new ground in the field of Buddhist ethics by investigating the diverse roles bodies play in ethical development. Traditionally, Buddhists assumed a close connection between body and morality. Thus Buddhist literature contains descriptions of living beings that stink with sin, are disfigured by vices, or are perfumed and adorned with virtues. Taking an influential early medieval Indian Mahayana Buddhist text-Santideva's Compendium of Training (Siksasamuccaya)-as a case study, Susanne Mrozik demonstrates that Buddhists regarded ethical development as a (...)
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  46. Timothy C. Potts (ed.) (1980). Conscience in Medieval Philosophy. Cambridge University Press.score: 66.0
    This book presents in translation writings by six medieval philosophers which bear on the subject of conscience. Conscience, which can be considered both as a topic in the philosophy of mind and a topic in ethics, has been unduly neglected in modern philosophy, where a prevailing belief in the autonomy of ethics leaves it no natural place. It was, however, a standard subject for a treatise in medieval philosophy. Three introductory translations here, from Jerome, Augustine and Peter Lombard, (...)
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  47. Oliver Leaman (1985). An Introduction to Medieval Islamic Philosophy. Cambridge University Press.score: 66.0
    This book is an introduction to debates in philosophy within the medieval Islamic world. It discusses a number of themes which were controversial within the philosophical community of that period: the creation of the world out of nothing, immortality, resurrection, the nature of ethics, and the relationship between natural and religious law. The author provides an account of the arguments of Farabi, Avicenna, Ghazali, Averroes and Maimonides on these and related topics. His argument takes into account the significance of (...)
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  48. Andrew B. Schoedinger (ed.) (1996). Readings in Medieval Philosophy. Oxford University Press.score: 66.0
    The most comprehensive collection of its kind, this unique anthology presents fifty-four readings--many of them not widely available--by the most important and influential Christian, Jewish, and Muslim philosophers of the Middle Ages. The text is organized topically, making it easily accessible to students, and the large selection of readings provides instructors with maximum flexiblity in choosing course material. Each thematic section is comprised of six chronologically arranged readings. This organization focuses on the major philosophical issues and allows a smooth introduction (...)
     
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  49. Chester R. Burns (ed.) (1977). Legacies in Ethics and Medicine. Science History Publications.score: 66.0
    Burns, C. R. Introduction.--Antiquity: Margalith, D. The ideal doctor as depicted in ancient Hebrew writings. Edelstein, L. The Hippocratic oath. Edelstein, L. The professional ethics of the Greek physician. Michler, M. Medical ethics in Hippocratic bone surgery. Maas, P. L., Oliver, J. H. An ancient poem on the duties of a physician.--The medieval era: Levey, M. Medical deontology in ninth century Islam. Bar-Sela, A., Hoff, H. E. Isaac Israeli's fifty admonitions of the physicians. Rosner, F. The physician's prayer attributed (...)
     
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