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  1. Max Charlesworth (forthcoming). Bioethics and the Limits of Philosophy. Bioethics.
     
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  2. Ren-Zong Qiu, Dajie Jin, Kazumasa Hoshino, Max Charlesworth & Alastair Campbell (forthcoming). R. Angeles Tan alora. Regional Developments in Bioethics.
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  3. Max Charlesworth (2012). Translating Religious Texts. Sophia 51 (4):423-448.
    Certain philosophical problems occur in biblical interpretations where concepts that belong to the scriptural world – full of references to demonic forces and miraculous events including raisings from the dead – have to be translated into meaningful concepts in our twenty-first-century western world. A crucial issue that arises is that any interpretation of a text can, at best, be probable and can never be absolutely final and certain. This in turn has implications for the act of faith that any believer (...)
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  4. Max Charlesworth (2009). Anthropological Approaches to 'Primitive' Religions. Sophia 48 (2):119-125.
    The study of religion by social anthropologists, as distinct from the classical philosophical approach of the Greeks and their medieval heirs, began in the late 19th century with Edward Tyler’s Primitive Culture (1871). Tyler’s approach was completely a priori in style in that it did not rest on systematic field work or empirical observation. The same approach characterized James Frazer’s famous book, The Golden Bough (1891). Baldwin Spencer, the founding father of Australian anthropology, was persuaded by Frazer to see the (...)
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  5. Max Charlesworth (2007). Editorial. Sophia 46 (1):109-110.
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  6. Zain Ali, Max Charlesworth, Hans-Georg Moeller, Christopher W. Gowans, Shalom Goldman, Dmitry A. Olshansky, Sor-hoon Tan & Patrick Hutchings (2005). Book Reviews. [REVIEW] Sophia 44 (2):71-87.
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  7. Max Charlesworth (2005). Aboriginal Religions: New Readings. Sophia 44 (2):1-5.
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  8. Max Charlesworth (2005). Don't Blame the 'Bio' — Blame the 'Ethics': Varieties of (Bio) Ethics and the Challenge of Pluralism. [REVIEW] Journal of Bioethical Inquiry 2 (1):10-17.
    We tend to think that the difficulties in bioethics spring from the novel and alarming issues that arise due to discoveries in the new biosciences and biotechnologies. But many of the crucial difficulties in bioethics arise from the assumptions we make about ethics. This paper offers a brief overview of bioethics, and relates ethical ‘principlism’ to ‘ethical fundamentalism’. It then reviews some alternative approaches that have emerged during the second phase of bioethics, and argues for a neo-Aristotelian approach. Misconceptions about (...)
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  9. Kurt Bayertz & Max Charlesworth (1998). Sanctity of Life and Human Dignity. Bioethics-Oxford 12 (2):177.
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  10. Raymond J. Deveterre & Max Charlesworth (1997). Practical Decision Making in Health Care Ethics: Cases and Concepts. Bioethics-Oxford 11 (5):455-457.
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  11. Jennifer Gunning, Veronica English & Max Charlesworth (1996). Human In Vitro Fertilization: A Case Study in the Regulation of Medical Innovation. Bioethics-Oxford 10 (2):156-157.
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  12. Max Charlesworth (1995). Ecumenism Between the World Religions. Sophia 34 (1):140-160.
    We seem then to be left with the fourth position outlined above as the best solution we have to the problem of religious diversity. No doubt this will be far too radical for some religious believers in that, while it allows a believer to hold that his or her religion has some kind of paradigmatic status it also admits that genuine religious developments may take place in other religions. On the other hand it will not be radical enough for other (...)
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  13. Max Charlesworth (1995). Whose Body? Feminist Views on Reproductive Technology. In Paul A. Komesaroff (ed.), Troubled Bodies: Critical Perspectives on Postmodernism, Medical Ethics, and the Body. Duke University Press. 125--41.
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  14. John Harris & Max Charlesworth (1994). Wonderwoman and Superman. Bioethics-Oxford 8 (2):187-188.
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  15. Max Charlesworth (1989). Challenges of the New Biotechnology. The Australasian Catholic Record 66 (1):67-82.
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  16. Max Charlesworth (1987). Australian Aboriginal Religion in a Comparative Context. Sophia 26 (1):50-57.
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