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  1. G. Scott Davis (2012). Believing and Acting: The Pragmatic Turn in Comparative Religion and Ethics. OUP Oxford.
    How should religion and ethics be studied if we want to understand what people believe and why they act the way they do? In the 1980s and '90s postmodernist worries about led to debates that turned on power, truth, and relativism. Since the turn of the century scholars impressed by 'cognitive science' have introduced concepts drawn from evolutionary biology, neurosciences, and linguistics in the attempt to provide 'naturalist' accounts of religion. Deploying concepts and arguments that have their roots in the (...)
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  2. G. Scott Davis (2010). Affirming the Worth of the Victim. Modern Theology 26 (4):651-659.
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  3. G. Scott Davis (2008). Two Neglected Classics of Comparative Ethics. Journal of Religious Ethics 36 (3):375-403.
    Mary Douglas's Purity and Danger and Herbert Fingarette's Confucius: The Secular as Sacred have had a continuous impact on cultural anthropology and the study of ancient Chinese thought, respectively, but neither has typically been read as a contribution to comparative religious ethics. This paper argues that both books developed from profound dissatisfaction with the empiricist presuppositions that dominated their fields into the 1970s and that both should be associated with the revival of American pragmatism that is currently driving a reinterpretation (...)
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  4. G. Scott Davis (2005). The Just. Review of Metaphysics 59 (2):448-449.
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  5. G. Scott Davis (2005). The Pragmatic Turn in the Study of Religion. Journal of Religious Ethics 33 (4):659-668.
    Jeffrey Stout's "Democracy and Tradition" puts forward a complex argument in favor of American democracy as a healthy and legitimate moral and political tradition in itself. Stout does not dwell on the place of his own work in the "pragmatic" approach to the study of religion in the last thirty years. This paper attempts to situate Stout's work in the approach to religion identified with Mary Douglas and Wayne Proudfoot and to suggest some of the consequences for comparative religious ethics (...)
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  6. G. Scott Davis (2003). Editorial Note. Journal of Religious Ethics 31 (1):127-127.
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  7. G. Scott Davis (2001). A Vindication of Theology: A Response to Alain Epp Weaver. Journal of Religious Ethics 29 (1):79 - 85.
    Alain Epp Weaver's analysis of the theological foundations of Augustine's proscription of all lies in all circumstances does more than improve our understanding of Augustine. In drawing a plausible and illuminating parallel between the theological logic of Augustine and the theological logic of John Howard Yoder, Weaver not only succeeds in defending the credibility of Christian pacifism but also provides support for interpreting Yoder as a biblical realist. Moreover, the divergence between Weaver and Christopher Kirwan in their critical assessments of (...)
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  8. 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.
    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 ethics.
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  9. Aaron L. Mackler, Elie Kaplan Spitz & G. Scott Davis (1999). Letters, Notes, & Comments. Journal of Religious Ethics 27 (2):361 - 374.
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  10. G. Scott Davis (1997). Conscience and Conquest: Francisco de Vitoria on Justice in the New World. Modern Theology 13 (4):475-500.
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  11. G. Scott Davis (1991). Irony and Argument in Dialogues XII. Religious Studies 27 (2):239-257.
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