Search results for 'Islamic fundamentalism' (try it on Scholar)

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  1.  39
    Vivienne Boon (2011). Jürgen Habermas and Islamic Fundamentalism: On the Limits of Discourse Ethics. Journal of Global Ethics 6 (2):153-166.
    Using the example of contemporary Islamic fundamentalism, and especially the writings of Sayyid Qutb, this article raises questions about discourse ethics as a mode of conflict resolution. It appears that discourse ethics is only relevant when all parties have already agreed to settle disputes deliberatively and already share the notions of rational deliberation and individual autonomy. This raises questions not only about the capability of discourse ethics to incorporate a deep plurality of worldviews, but also about its capability (...)
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  2.  11
    Bruce B. Lawrence (1994). Woman as Subject/Woman as Symbol: Islamic Fundamentalism and the Status of Women. Journal of Religious Ethics 22 (1):163 - 185.
    Islamic fundamentalism (Islamic neo-traditionalism) is an important component of Islamic identity struggles in the three South Asian nations of India, Pakistan, and Bangladesh. The contested role, status, and legal rights of women provide a focus for comparative study, and the treatment of women in the courts showcases the problematic relation of religious and civil law. The cases of Shah Bano in India and Safia Bibi in Pakistan display (1) the radically different ways fundamentalism influences judicial (...)
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  3.  7
    Donald K. Sharpes (1987). An Inquiry Into the Values of Islamic Fundamentalism. Journal of Value Inquiry 21 (4):309-315.
  4.  1
    J. N. Pieterse (1996). A Severe Case of Dichotomic Thinking: Bassam Tibi on Islamic Fundamentalism. Theory, Culture and Society 13 (4):123-126.
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  5. Raamy Majeed, The Rising Tide of Islamic Radicalism in the Maldives.
    This essay offers a historical account, as well as an explanation, of the recent rise of Islamic fundamentalism in the Maldives.
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  6.  66
    Mariam Attar (2010). Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought. Routledge.
    This book explores philosophical ethics in Arabo-Islamic thought.
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  7.  4
    Jakobus Martinus Vorster (2010). Analytical Perspectives on Religious Fundamentalism. Journal for the Study of Religions and Ideologies 6 (17):5-20.
    The first decade of the twenty-first century will amongst other things be remembered for the renewed interest in religious fundamentalism. In the past fundamentalism was related to a certain strand in the Christian Protestant tradition in the USA, but nowadays the term is used for a resurging complex ideol- ogy world-wide. Religious fundamentalism, and even religions themselves, indeed became a focal point of attention. Furthermore, the question arises of how to deal with this phenomenon in a Liberal (...)
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  8.  4
    Charlie Winter & Usama Hasan (forthcoming). The Balanced Nation: Islam and the Challenges of Extremism, Fundamentalism, Islamism and Jihadism. Philosophia:1-22.
    As will be made clear below, the terms extremism, fundamentalism, Islamism and Jihadism are often used interchangeably by the public, something that has negative implications for both the integration of the Muslim community into Western society, and the efficacy of counter-extremism efforts. This paper aims to provide working for these terms by understanding them independent from their misinformed socio-political contexts, and by determining how they relate to one another in what will be identified as a series of conceptual subsets. (...)
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  9.  61
    A. C. Besley (2013). Philosophy, Education and the Corruption of Youth—From Socrates to Islamic Extremists. Educational Philosophy and Theory 45 (1):6-19.
    Following Aristotle?s description of youth and brief discussion about indoctrination and parrhesia, the article historicizes Socrates? trial as the intersection of philosophy, education and a teacher?s influence on youth. It explores the historic-political context and how contemporary Athenians might have viewed Socrates and his student?s actions, whereby his teachings were implicated in three coups led by his former students against Athenian democracy, for or which he accepted little or no responsibility. Socrates appears subversively anti-democratic. This provides grounds that challenge the (...)
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  10.  2
    Ahmet Çiğdem (2006). On “Islamic Terrorism” A Reply to Pellicani. Telos: Critical Theory of the Contemporary 2006 (134):161-167.
    The concepts of “Islamic Fundamentalism” and “Islamic Terrorism” are the usual suspects in the present political reality and discourse. After the tragic events in New York, Madrid, Istanbul, and London, one has every reason to think that Islam is somehow a part of the problem. But in terms of the issues that we currently face, we must be careful to distinguish between understanding and the creation of scapegoats. There is no doubt that a terrorist act is unjustifiable, (...)
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  11.  2
    Carlos del Ama (2007). Toward a New World Order. Authorhouse.
    On examining the identity, reason and mission of the European Union this book contributes to eliminating the ideological deficit, which is still argued and ...
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  12. Carlos Amdela (2007). Toward a New World Order. Authorhouse.
     
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  13. Mohammed Arkoun (2002). The Unthought in Contemporary Islamic Thought. Saqi.
    Mohammed Arkoun is one of the Muslim world's foremost thinkers. His efforts to liberate Islamic history from dogmatic constructs have led him to a radical review of traditional history. Drawing on a combination of pertinent disciplines ? history, sociology, psychology and anthropology ? his approach subjects every system of belief and non-belief, every tradition of exegesis, theology and jurisprudence to a critique aimed at liberating reason from the grip of dogmatic postulates. By treating Islam as a religion as well (...)
     
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  14.  1
    Geoffrey Partington (1990). Moral Education in Some English‐Speaking Societies: Antinomian and Fundamentalist Challenges. Journal of Moral Education 19 (3):182-191.
    Abstract Three distinctive coalitions are distinguished in the field of moral education in Britain and comparable countries. The first of these, the ?civil religion? of government school systems during the late nineteenth and most of the twentieth century has been undermined since the late 1960s by antinomianism, the second coalition. One result has been an increasing flight in the United States and Australia of Protestant Fundamentalists, part of the third coalition, from government schools. During the same period large numbers of (...)
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  15. James Mensch, The Hermeneutics of Fundamentalism.
    No one can turn on the news these days without hearing of fundamentalism. Christian fundamentalists form the fastest growing sect in the United States and are arguably the most politically potent. Both the president and vice-president, as well as prominent members of the Cabinet call themselves “fundamentalists.” In the Islamic world, fundamentalism has an equal currency. Everywhere ascendant, it has, since September 11th, become linked to terrorist attacks and the actions of suicide bombers. Among the Jews of (...)
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  16.  2
    Oliver Roy (1985). Fundamentalism, Traditionalism, and Islam. Telos: Critical Theory of the Contemporary 1985 (65):122-127.
    Obscurantism, return of the Middle Ages, fascism, clericalism …. Utter nonsense has been written on the return of religion in the Muslem world, reflecting the old Western phantasm about Islam. In fact, the phenomena grouped under the rubric of “fundamentalism” are quite heterogenous and belong to different catagories, of which only one — Islamicism — is really new. Islamic revivalism must be understood not in terms of recent Western history, emphasizing the emergence of the modern state from the (...)
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  17. Nur Serter (2010). Dinde Siyasal İslam Tekeli. Derin Yayınları.
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  18.  12
    Laith Al-Saud (2005). Sayyid Quṭb as an Illuminationist and Existentialist Rather Than a “Fundamentalist”. Journal of Islamic Philosophy 1 (1):101-117.
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  19.  12
    Yossi Dahan & Gal Levy (2000). Multicultural Education in the Zionist State €“ The Mizrahi Challenge. Studies in Philosophy and Education 19 (5/6):423-444.
    In this paper, we explore a specific variant of multicultural education inIsrael that developed within the dominant Jewish cultural identity, that isthe claim of Jews from Islamic countries (Mizrahi Jews) for educational autonomy. This demand arose against the backdrop of an aggressive nationalist ideology – Zionism – that claimed torepresent all Jews, and yet was too ambivalent toward its non-European Jewish subjects. The Mizrahi Jews' dual identity, as Jews and as products of the Arab culture, conflated with the state's (...)
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  20.  22
    John Walbridge (2010). God and Logic in Islam: The Caliphate of Reason. Cambridge University Press.
    This book investigates the central role of reason in Islamic intellectual life. Despite widespread characterization of Islam as a system of belief based only on revelation, John Walbridge argues that rational methods, not fundamentalism, have characterized Islamic law, philosophy and education since the medieval period. His research demonstrates that this medieval Islamic rational tradition was opposed by both modernists and fundamentalists, resulting in a general collapse of traditional Islamic intellectual life and its replacement by more (...)
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  21.  46
    Mark R. Reiff (2007). The Attack on Liberalism. In Michael D. A. Freeman & Ross Harrison (eds.), Law and Philosophy. Oxford University Press
    Liberalism is today under attack. This attack is being fought along two fronts, and so appears to be coming from different directions, but it is actually coming exclusively from the right. One source is Islamic fundamentalism, and the other is American neo-conservatism, which in turn unites elements of Christian fundamentalism with elements of neo-Platonic political philosophy and neo-Aristotelian moral theory. Both Islamic fundamentalism and American neo-conservatism are perfectionist views, and while perfectionist attacks on liberalism are (...)
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  22. Gayil Talshir, Mathew Humphrey & Michael Freeden (eds.) (2006). Taking Ideology Seriously: 21st Century Reconfigurations. Routledge.
    Recent years have witnessed a resurgence of the "end of ideology" thesis, not as a theoretical stance but as a reaction to what appears to have been the decline of major ideological families, such as socialism, in a changing world order. Globalization, as well as internal national fragmentation of belief systems, have made it difficult to identify ideology in its conventional formats. This volume challenges the notion that we are living in a post-ideological age. It offers a theoretical framework for (...)
     
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  23.  36
    V. N. Konovalov (2008). Tolerance/Intolerance in Context of Global Processes. Proceedings of the Xxii World Congress of Philosophy 50:391-398.
    Specific character of globalization can be understood only in connection with deep crisis of the nation-state and thus with sovereignty. The sovereignty organically includes territory. During globalization territory factor is not anymore the key principle of social and cultural life. Such phenomenon as Islamic fundamentalism (Islamism) fits quite well the structure of the theory of globalization in postmodernist interpretation. For Islamism as a subject of the world order the determining identity (as sets of the ontological aims determining its (...)
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  24.  7
    Saïd Amir Arjomand (2004). Islam, Political Change and Globalization. Thesis Eleven 76 (1):9-28.
    This article examines the ways in which Islamic civilization has faced the challenges of the modern age and of globalization. The expansion of Islam in world history is itself a global or proto-global process with its own distinctive internal dynamics. The main challenge to modern Islam, coming from the global political culture in the form of constitutionalism and democratization and human rights, has set in motion a civilizational encounter that has significantly altered the politico-religious dynamics of the proto-global, pre-modern (...)
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  25.  15
    Vivienne Matthies-Boon (2011). Jürgen Habermas and Bush's Neoconservatives: Too Close for Comfort? Studies in Social Justice 5 (2):167-182.
    In his recent political writings, Habermas has opposed his cosmopolitan project to that of the Bushite neoconservatives. However, this article argues that in some respects Habermas's works come closer to the neoconservative agenda than he realizes and that this poses a potential danger of its being appropriated by precisely the camp he opposes. These problems particularly come to the fore in his analysis of Islamic fundamentalism, democracy and the Middle East, but also in his recommendations concerning UN-based internationalism (...)
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  26.  14
    V. N. Konovalov (2008). Tolerance/Intolerance in Context of Global Processes. Proceedings of the Xxii World Congress of Philosophy 50:391-398.
    Specific character of globalization can be understood only in connection with deep crisis of the nation-state and thus with sovereignty. The sovereignty organically includes territory. During globalization territory factor is not anymore the key principle of social and cultural life. Such phenomenon as Islamic fundamentalism (Islamism) fits quite well the structure of the theory of globalization in postmodernist interpretation. For Islamism as a subject of the world order the determining identity (as sets of the ontological aims determining its (...)
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  27.  7
    V. Kaul (2012). 'Can Muslims Be Suicide Bombers?' An Essay on the Troubles of Multiculturalism. Philosophy and Social Criticism 38 (4-5):389-398.
    Is a Muslim still a Muslim when he crashes airplanes into the twin towers? Any serious theory of multiculturalism has to deny that Islam could ever come to justify suicide bombing and terrorism. My thesis is that none of the contemporary multicultural theories manages to do so, or at least not without collapsing into a Kantian conception of personal autonomy and, consequently, into some standard version of liberalism. Communitarianism, trying to demonstrate that fundamentalism has nothing to do with the (...)
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  28.  7
    Peter King, Democracy and Anti-Democrats.
    Over the last few years, events in countries like Algeria, whose free democratic elections were cancelled by army officers to prevent a probable Islamic fundamentalist victory, have drawn attention to a number of issues that are in urgent need of consideration. Apart from the fact that the political reverberations of the Algerian incident are still being felt throughout the region, the fact that it happened helped to focus attention on a thorny problem for democrats everywhere. Many people have found (...)
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  29.  3
    Russell Hardin (1993). Liberalism: Political and Economic. Social Philosophy and Policy 10 (02):121-144.
    Political liberalism began in the eighteenth century with the effort to establish a secular state in which religious differences would be tolerated. If religious views include universal principles to apply to all by force if necessary, diverse religions must conflict, perhaps fatally. In a sense, then, political liberalism was an invention to resolve a then current, awful problem. Its proponents were articulate and finally persuasive. There have been many comparable social inventions, many of which have failed, as Communism, egalitarianism, and (...)
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  30. Lawrence E. Cahoone (2005). Cultural Revolutions: Reason Versus Culture in Philosophy, Politics, and Jihad. Penn State University Press.
    In this probing examination of the meaning and function of culture in contemporary society, Lawrence Cahoone argues that reason itself is cultural, but no less reasonable for it. While recent political and philosophical movements have recognized that cognition, the self, and politics are embedded in culture, most fail to appreciate the deep changes in rationalism and liberal theory this implies, others leap directly into relativism, and nearly all fail to define culture. _Cultural Revolutions_ systematically defines culture, gauges the consequences of (...)
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  31. Lawrence E. Cahoone (2006). Cultural Revolutions: Reason Versus Culture in Philosophy, Politics, and Jihad. Penn State University Press.
    In this probing examination of the meaning and function of culture in contemporary society, Lawrence Cahoone argues that reason itself is cultural, but no less reasonable for it. While recent political and philosophical movements have recognized that cognition, the self, and politics are embedded in culture, most fail to appreciate the deep changes in rationalism and liberal theory this implies, others leap directly into relativism, and nearly all fail to define culture. _Cultural Revolutions_ systematically defines culture, gauges the consequences of (...)
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  32.  3
    William Franke (2008). Poetry and Apocalypse: Theological Disclosures of Poetic Language. Stanford University Press.
    In _Poetry and Apocalypse_, Franke seeks to find the premises for dialogue between cultures, especially religious fundamentalisms—including Islamic fundamentalism—and modern Western secularism. He argues that in order to be genuinely open, dialogue needs to accept possibilities such as religious apocalypse in ways that can be best understood through the experience of poetry. Franke reads Christian epic and prophetic tradition as a secularization of religious revelation that preserves an understanding of the essentially apocalyptic character of truth and its disclosure (...)
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  33. Tzvetan Todorov (2014). The Inner Enemies of Democracy. Polity.
    The political history of the twentieth century can be viewed as the history of democracy’s struggle against its external enemies: fascism and communism. This struggle ended with the fall of the Berlin Wall and the collapse of the Soviet regime. Some people think that democracy now faces new enemies: Islamic fundamentalism, religious extremism and international terrorism and that this is the struggle that will define our times. Todorov disagrees: the biggest threat to democracy today is democracy itself. Its (...)
     
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  34. Tzvetan Todorov (2015). The Inner Enemies of Democracy. Polity.
    The political history of the twentieth century can be viewed as the history of democracy’s struggle against its external enemies: fascism and communism. This struggle ended with the fall of the Berlin Wall and the collapse of the Soviet regime. Some people think that democracy now faces new enemies: Islamic fundamentalism, religious extremism and international terrorism and that this is the struggle that will define our times. Todorov disagrees: the biggest threat to democracy today is democracy itself. Its (...)
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  35. Tzvetan Todorov (2014). The Inner Enemies of Democracy. Polity.
    The political history of the twentieth century can be viewed as the history of democracy’s struggle against its external enemies: fascism and communism. This struggle ended with the fall of the Berlin Wall and the collapse of the Soviet regime. Some people think that democracy now faces new enemies: Islamic fundamentalism, religious extremism and international terrorism and that this is the struggle that will define our times. Todorov disagrees: the biggest threat to democracy today is democracy itself. Its (...)
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  36. Tzvetan Todorov (2014). The Inner Enemies of Democracy. Polity.
    The political history of the twentieth century can be viewed as the history of democracy’s struggle against its external enemies: fascism and communism. This struggle ended with the fall of the Berlin Wall and the collapse of the Soviet regime. Some people think that democracy now faces new enemies: Islamic fundamentalism, religious extremism and international terrorism and that this is the struggle that will define our times. Todorov disagrees: the biggest threat to democracy today is democracy itself. Its (...)
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  37. Tzvetan Todorov (2014). The Inner Enemies of Democracy. Polity.
    The political history of the twentieth century can be viewed as the history of democracy’s struggle against its external enemies: fascism and communism. This struggle ended with the fall of the Berlin Wall and the collapse of the Soviet regime. Some people think that democracy now faces new enemies: Islamic fundamentalism, religious extremism and international terrorism and that this is the struggle that will define our times. Todorov disagrees: the biggest threat to democracy today is democracy itself. Its (...)
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  38. C. Venn (2002). World Dis/Order: On Some Fundamental Questions. Theory, Culture and Society 19 (4):121-136.
    This article addresses the fundamental issues about sovereignty and an ethical polity that the event of September 11th has brought to a crisis. It examines the geography of power that has become more visible as the USA sets about ensuring that the new world order that has been emerging with neo-liberalism and corporate capitalism is protected from challenges of any kind. It argues that the state of emergency has become chronic, making possible the enactment of exceptional measures that threaten the (...)
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  39. P. Werbner (2007). Veiled Interventions in Pure Space: Honour, Shame and Embodied Struggles Among Muslims in Britain and France. Theory, Culture and Society 24 (2):161-186.
    The rise of Islamic fundamentalism in Europe seems to be tangibly signalled by an increase in women and young girls wearing the Muslim veil, the hijab. In France, this has led to the legal banning of all headscarves and other religious symbols in state schools in the name of French secularism. The article considers the ambiguities and ambivalences associated with the politics of embodiment surrounding veiling and honour killings comparatively, in Britain and France, and the implications for ongoing (...)
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  40. Domenic Marbaniang (2011). Religious Fundamentalism and Social Order: A Philosophical Perspective. In Religious Fundamentalism. Domenic Marbaniang
    Forty four years after the publication of Harvey Cox‟s The Secular City that celebrated “the progressive secularization of the world as the logical outcome of Biblical religion” (Newsweek)1, we almost feel the bones of religious fundamentalism cracking under the pressure of secularization. At the same time, however, the Hegelian dialectic holds ground as both refuse to be crushed by either; and any compromising stance only begets another rival; to the effect, that it can be said that fundamentalism is (...)
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  41.  50
    Raja Bahlul (2000). On the Idea of Islamic Feminism. Journal of Islamic Studies 20:33.
    The object of this paper is to explore the possibility defending women's rights (or, more broadly, expressing women's concerns) within a framework of Islamic concepts and ideas. This is to be accomplished by introducing a number of methodological principles that can, and (for feminists) should govern the practice of "religious interpretation" (ijtihad) which Muslims have used throughout the centuries to adapt Qur'anic and Islamic teachings to changing realities and circumstances.
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  42. Erik Baldwin (2010). On the Prospects of an Islamic Externalist Account of Warrant. In Tymieniecka Anna-Teresa & Muhtaroglu Nazif (eds.), Classic Issues in Islamic Philosophy and Theology Today (Islamic Philosophy and Occidental Phenomenology in Dialogue, vol. 4. Springer
    Alvin Plantinga’s externalist religious epistemology, which incorporates a proper function account of warrant, forms the basis for his standard and extended Aquinas/Calvin models. Respectively, these models show how it could be that Theistic Belief and Christian Belief could be warranted for believers in a properly basic manner. Christianity and Islam share fundamental theses that underlie the plausibility of Plantinga’s models: the Dependency Thesis, the Design Thesis, and the Immediacy Thesis. Accordingly, an Islamic worldview can endorse the truth of the (...)
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  43. Gillian Rice (1999). Islamic Ethics and the Implications for Business. Journal of Business Ethics 18 (4):345 - 358.
    As global business operations expand, managers need more knowledge of foreign cultures, in particular, information on the ethics of doing business across borders. The purpose of this paper is twofold: to share the Islamic perspective on business ethics, little known in the west, which may stimulate further thinking and debate on the relationships between ethics and business, and to provide some knowledge of Islamic philosophy in order to help managers do business in Muslim cultures. The case of Egypt (...)
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  44.  18
    Ayman Shabana (2013). Law and Ethics in Islamic Bioethics: Nonmaleficence in Islamic Paternity Regulations. Zygon 48 (3):709-731.
    In Islamic law paternity is treated as a consequence of a licit sexual relationship. Since DNA testing makes a clear distinction between legal and biological paternity possible, it challenges the continued correlation between paternity and marriage. This article explores the foundations of paternity regulations in the Islamic ethico-legal tradition, with a particular focus on what is termed here “the licit sex principle,” and investigates the extent to which a harm-based argument can be made either by appeal to or (...)
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  45.  44
    Mohammed Ghaly (2012). The Beginning of Human Life: Islamic Bioethical Perspectives. Zygon 47 (1):175-213.
    Abstract. In January 1985, about 80 Muslim religious scholars and biomedical scientists gathered in a symposium held in Kuwait to discuss the broad question “When does human life begin?” This article argues that this symposium is one of the milestones in the field of contemporary Islamic bioethics and independent legal reasoning (Ijtihād). The proceedings of the symposium, however, escaped the attention of academic researchers. This article is meant to fill in this research lacuna by analyzing the proceedings of this (...)
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  46.  60
    Roszaini Haniffa & Mohammad Hudaib (2007). Exploring the Ethical Identity of Islamic Banks Via Communication in Annual Reports. Journal of Business Ethics 76 (1):97 - 116.
    Islamic Banks (IBs) are considered as having ethical identity, since the foundation of their business philosophy is closely tied to religion. In this article, we explore whether any discrepancy exists between the communicated (based on information disclosed in the annual reports) and ideal (disclosure of information deemed vital based on the Islamic ethical business framework) ethical identities and we measure this by what we have termed the Ethical Identity Index (EII). Our longitudinal survey results over a 3-year period (...)
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  47.  7
    Noor Munirah Isa & Saadan Man (2014). “First Things First”: Application of Islamic Principles of Priority in the Ethical Assessment of Genetically Modified Foods. Journal of Agricultural and Environmental Ethics 27 (5):857-870.
    Advancement of modern agricultural biotechnology has brought various potential benefits to humankind, but at the same time ethical concerns regarding some applications such as genetically modified foods have been raised among the public. Several questions are being posed; should they utilize such applications to improve quality of their life, or should they refrain in order to save themselves from any associated risk? What are the ethical principles that can be applied to assess these applications? By using GMF as a case (...)
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  48. Mehmet Karabela (2013). Between Jadal and Burhān: Reading Post-Classical Islamic Intellectual History Through Ibn Ṭufeyl’s Novel Ḥayy B. Yaḳẓān. JOURNAL OF THE FACULTY OF DIVINITY OF ANKARA UNIVERSITY 54 (2):77-93.
    This article opens a new discussion in the field of post-classical Islamic intellectual history by showing how literature and intellectual history are two inseparable and interdependent fields through an analysis of Ibn Ṭufayl’s novel, Ḥayy b. Yaqẓān. To this end, the article first examines the tension between the two concepts of jadal and burhān, which have affected much of the currents in classical Islamic intellectual history, and does so by assessing the three main figures in Ibn Ṭufayl’s novel: (...)
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  49.  48
    Abbas J. Ali, Abdulrahman Al-Aali & Abdullah Al-Owaihan (2013). Islamic Perspectives on Profit Maximization. Journal of Business Ethics 117 (3):467-475.
    Ethical considerations, especially those religiously driven, play a significant role in shaping business conduct and priorities. Profit levels and earnings constitute an integral part of business considerations and are relevant and closely linked to prevailing ethics. In this paper, Islamic prescriptions on profit maximization are introduced. Islamic business ethics are outlined as well. It is suggested that while Islamic teaching treats profits as reward for engaging in vital activities necessary for serving societal interests, profit maximization is not (...)
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  50.  27
    Abdul Kabir Hussain Solihu & Abdul Rauf Ambali (2011). Dissolving the Engineering Moral Dilemmas Within the Islamic Ethico-Legal Praxes. Science and Engineering Ethics 17 (1):133-147.
    The goal of responsible engineers is the creation of useful and safe technological products and commitment to public health, while respecting the autonomy of the clients and the public. Because engineers often face moral dilemma to resolve such issues, different engineers have chosen different course of actions depending on their respective moral value orientations. Islam provides a value-based mechanism rooted in the Maqasid al-Shari‘ah (the objectives of Islamic law). This mechanism prioritizes some values over others and could help resolve (...)
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