Search results for 'Natural Law Ethics' (try it on Scholar)

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  1. N. MacCormick & Natural Law (1992). Natural Law Theory: Contemporary Essays. In Robert P. George (ed.), Natural Law Theory: Contemporary Essays. Oxford University Press
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  2. Craig Paterson (2010). Review of Assisted Suicide and Euthanasia: A Natural Law Ethics Approach. [REVIEW] Ethics and Medicine 26 (1):23-4.
    As medical technology advances and severely injured or ill people can be kept alive and functioning long beyond what was previously medically possible, the debate surrounding the ethics of end-of-life care and quality-of-life issues has grown more urgent. In this lucid and vigorous book, Craig Paterson discusses assisted suicide and euthanasia from a fully fledged but non-dogmatic secular natural law perspective. He rehabilitates and revitalises the natural law approach to moral reasoning by developing a pluralistic account of (...)
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  3. James Franklin, Natural Law Ethics in Disciplines Abstract to Applied.
    Language suggestive of natural law ethics, similar to the Catholic understanding of ethical foundations, is prevalent in a number of disciplines. But it does not always issue in a full-blooded commitment to objective ethics, being undermined by relativist ethical currents. In law and politics, there is a robust conception of "human rights", but it has become somewhat detached from both the worth of persons in themselves and from duties. In education, talk of "values" imports ethical considerations but (...)
     
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  4.  70
    Alfonso Gómez-Lobo (2002). Morality and the Human Goods: An Introduction to Natural Law Ethics. Georgetown University Press.
    A concise and accessible introduction to natural law ethics, this book introduces readers to the mainstream tradition of Western moral philosophy.
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  5.  45
    Daniel Mark Nelson (1992). The Priority of Prudence: Virtue and Natural Law in Thomas Aquinas and the Implications for Modern Ethics. Penn State University Press.
    In _The Priority of Prudence_, Daniel Mark Nelson proposes a reappropriation of a moral perspective that focuses on the cardinal virtues of courage, temperance, justice, and prudence. The study aims to recover and rehabilitate the virtue of prudence as a way of resuming a moral conversation that has been stalemated for too long. Nelson's main source for reviving the virtue of prudence is St. Thomas Aquinas's account of the cardinal virtues in the _Summa Theologica_. A primary problem with using Aquinas (...)
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  6. David S. Oderberg & T. D. J. Chappell (eds.) (2004). Human Values: New Essays on Ethics and Natural Law. Palgrave Macmillan.
    In recent decades, the revival of natural law theory in modern moral philosophy has been an exciting and important development. Human Values brings together an international group of moral philosophers who in various respects share the aims and ideals of natural law ethics. In their diverse ways, these authors make distinctive and original contributions to the continuing project of developing natural law ethics as a comprehensive treatment of modern ethical theory and practice.
     
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  7.  32
    Svend Andersen (2001). Theological Ethics, Moral Philosophy, and Natural Law. Ethical Theory and Moral Practice 4 (4):349-364.
    The article deals with the relationship between theological ethics and moral philosophy. The former is seen as a theoretical reflection on Christian ethics, the latter as one on secular ethics. The main questions asked are: Is there one and only one pre-theoretical knowledge about acting rightly? Does philosophy provide us with the theoretical framework for understanding both Christian and secular ethics? Both questions are answered in the negative. In the course of argument, four positions are presented: (...)
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  8.  33
    Stephen John Grabill (2006). Rediscovering the Natural Law in Reformed Theological Ethics. William B. Eerdmans Pub. Co..
    Karl Barth and the displacement of natural law in contemporary Protestant theology -- Development of the natural-law tradition through the high Middle Ages -- John Calvin and the natural knowledge of God the Creator -- Peter Martyr Vermigli and the natural knowledge of God the Creator -- Natural law in the thought of Johannes Althusius -- Francis Turretin and the natural knowledge of God the Creator.
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  9.  24
    Mark J. Cherry (ed.) (2004). Natural Law and the Possibility of a Global Ethics. Kluwer Academic Publishers.
    Accounts of natural law moral philosophy and theology sought principles and precepts for morality, law, and other forms of social authority, whose prescriptive force was not dependent for validity on human decision, social influence, past tradition, or cultural convention, but through natural reason itself. This volume critically explores and assesses our contemporary culture wars in terms of: the possibility of natural law moral philosophy and theology to provide a unique, content-full, canonical morality; the character and nature of (...)
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  10. Philip E. Devine (1999). Natural Law Ethics. Greenwood Press.
     
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  11. Thomas K. Johnson (2005). Natural Law Ethics: An Evangelical Proposal. Verlag Für Kultur Und Wissenschaft.
     
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  12. William Atwell Spurrier (1974). Natural Law and the Ethics of Love. Philadelphia,Westminster Press.
     
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  13.  20
    Edmund Wall (2010). Toward a Unified Foundation of Natural Law Ethics. American Catholic Philosophical Quarterly 84 (4):747-779.
    I locate possible fertile common ground among the “new natural law theory” of Finnis, Grisez, and Boyle, the “traditional” Thomism of McInerny, and natural law derivationism. I respond to Murphy’s contention that the “inclinationism” of Finnis cannot be successfully asserted along with what Murphy takes to be a basic requirement of natural law ethics, namely that basic practical principles are to be “strongly grounded” in human nature. I argue that the tension between the inclinationism of Finnis (...)
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  14.  18
    F. Neil Brady (1997). Natural Law and Business Ethics. Business Ethics Quarterly 7 (2):83-107.
    We describe the Catholic natural law tradition by examining its origins in the medieval penitentials, the papal decretals, the writings of Thomas Aquinas, and seventeenth century casuistry. Catholic natural law emerges as a flexible ethic that conceives of human nature as rational and as oriented to certain basic goods that ought to be pursued and whose pursuit is made possible by the virtues. We then identify four approaches to natural law that have evolved within the United States (...)
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  15.  13
    Cunha Bruno (2015). Wolff and Kant on Obligation and Natural Law: The Rejection of Theological Voluntarism in Ethics. Trans/Form/Ação 38 (3):99-116.
    RESUMO:O objetivo deste artigo é discutir sobre os conceitos de obrigação e lei natural, tendo como referência o polêmico debate moderno envolvendo intelectualismo e voluntarismo. Em um primeiro momento, destacaremos a rejeição de Wolff ao voluntarismo de Pufendorf e sua orientação em direção ao intelectualismo de Leibniz. Conforme essa nova orientação, uma teoria da lei natural não deve basear seu conceito de obrigação na autoridade das leis e em seu poder coercitivo, mas, por outro lado, unicamente na ideia (...)
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  16.  7
    Joseph Boyle (2004). Natural Law and Global Ethics. In Mark J. Cherry (ed.), Natural Law and the Possibility of a Global Ethics. Kluwer Academic Publishers
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  17.  10
    B. Andrew Lustig (2004). Natural Law and Global Ethics. In Mark J. Cherry (ed.), Natural Law and the Possibility of a Global Ethics. Kluwer Academic Publishers
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  18.  13
    Manuel Velasquez (2001). Catholic Natural Law and Business Ethics. Spiritual Goods 2001:107-140.
    This article describes Catholic natural law tradition by examining its origins in the medieval penitentials, the papal decretals, the writings of Thomas Aquinas, and seventeenth-century casuistry. Catholic natural law emerges as a flexible ethic that conceives of human nature as rational and as oriented to certain basic goods that ought to be pursued and whose pursuit is made possible by the virtues. Four approaches to natural law that have evolved within the United States during the twentieth century (...)
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  19.  15
    Edward Collins Vacek (1992). Catholic 'Natural Law' and Reproductive Ethics. Journal of Medicine and Philosophy 17 (3):329-346.
    Catholic natural law has had a long and evolving interest in bioethics. Thomas Aquinas left natural law a legacy of great flexibility in evaluating goods within a whole life. He also bequeathed to the Church the basis for an abolutism on sexual issues. Modern reproductive medicine and a deeper understanding of human freedom have reopened these issues. The Vatican has developed new, holistic arguments to proscribe reproductive interventions, but critics remain unconvinced that marital relationships and goods have been (...)
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  20.  6
    Christopher Tollefsen (2004). Natural Law and Modern Meta-Ethics. In Mark J. Cherry (ed.), Natural Law and the Possibility of a Global Ethics. Kluwer Academic Publishers 39--56.
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  21.  6
    Nicholas Capaldi (2004). Global Ethics and Natural Law. In Mark J. Cherry (ed.), Natural Law and the Possibility of a Global Ethics. Kluwer Academic Publishers
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  22. Pamela M. Hall (1994). Narrative and the Natural Law an Interpretation of Thomistic Ethics.
     
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  23. V. O. Lobovikov (1999). Mathematical Jurisprudence and Mathematical Ethics: A Mathematical Simulation of the Evaluative and the Normative Attitudes to the Rigoristic Sub-Systems of the Positive Law and of the Natural-Law-and-Morals. The Urals State University Press.
     
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  24.  14
    James T. Johnson (1975). Natural Law as a Language for the Ethics of War. Journal of Religious Ethics 3 (2):217-242.
    To assess the utility of appeals to natural law as a way of projecting ethical claims across ideological and cultural boundaries, three examples of such appeals in just war theory are critically analyzed and evaluated: those of contemporary international lawyers Myres McDougal and Florentino Feliciano, theological ethicist Paul Ramsey, and Franciscus de Victoria, a sixteenth-century Spanish theorist whose recasting of Christian just war thought gave rise to secular international law. The conclusion is that natural-law appeals today can no (...)
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  25.  5
    Cormac M. Nagle (2007). A Natural Law Approach to Ethics and Morals. Chisholm Health Ethics Bulletin 12 (4):4.
    Nagle, Cormac M Global warming has made us much more aware of the need to respect the physical laws of nature and make responsible decisions. This article examines the nature and role of the concept of natural law in guiding us to choose morally and wisely in face of the responsibilities and especially the conflicting values encountered in daily living.
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  26.  11
    Michael P. Levine (1986). The Role of Reason in the Ethics of Maimonides: Or, Why Maimonides Could Have Had a Doctrine of Natural Law Even If He Did Not. Journal of Religious Ethics 14 (2):279 - 295.
    After presenting a paradigm of natural law taken from Cicero and Aquinas, I discuss aspects of Maimonides' ethical theory that appear to conflict with doctrines of natural law. My conclusion will be that Maimonides' adaptation of the Aristotelian metaphysic and doctrine of the "Golden Mean" produced a teleological ethic that is reconcilable with his view that certain moral and legal injunctions are revealed. A doctrine of natural law is compatible with the ethical doctrines that Maimonides held. The (...)
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  27.  4
    Sean Larsen (2015). Natural Law and the “Sin Against Nature”. Journal of Religious Ethics 43 (4):629-673.
    Traditional Christian descriptions of homosexuality as a “sin against nature” rely on a claim about the transparency of the sexed body to universal reason: homosexual acts are sins against nature because natural law renders them obviously unnatural. This moral description “unnatural” subverts itself for two reasons. First, neo-traditionalist descriptions conflate “natural” and “normal.” Dialogue with Didier Eribon's work on the “insult” shows how such moral descriptions self-subvert and render chastity impossible. Second, neo-traditionalists use the description to require celibacy, (...)
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  28.  38
    Edmund Wall (2008). Searle's Derivation, Natural Law, and Moral Relativism. Philosophia 36 (2):237-249.
    Some philosophers have maintained that even if John R. Searle’s attempted derivation of an evaluative proposition from purely descriptive premises is successful, moral ought would not have been derived. Searle agrees. I will argue that if Searle has successfully derived “ought,” then, based on various approaches taken towards the content of “morality,” this is moral ought. I will also trace out some of the benefits of a successful derivation of moral ought in relation to natural law ethics. I (...)
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  29.  4
    David Novak (2004). Is Natural Law a Border Concept Between Judaism and Christianity? Journal of Religious Ethics 32 (2):237-254.
    With the passing of disputations between Jewish and Christian thinkers as to whose tradition has a more universal ethics, the task of Jewish and Christian ethicists is to constitute a universal horizon for their respective bodies of ethics, both of which are essentially particularistic being rooted in special revelation. This parallel project must avoid relativism that is essentially anti-ethical, and triumphalism that proposes an imperialist ethos. A retrieval of the idea of natural law in each respective tradition (...)
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  30.  8
    B. H. Woo (2012). Pannenberg's Understanding of the Natural Law. Studies in Christian Ethics 25 (3):346-366.
    The ethics of Wolfhart Pannenberg has a nomological dimension at its center. Based on the history of the natural law tradition, Pannenberg maintains the possibility of the natural law theory on the following five grounds. -/- The theological ground is his understanding of the Decalogue, the Sermon on the Mount, and the Pauline interpretation of the law. For its historical ground, Pannenberg articulates the natural law theories of Patristic theology and the theologies of Troeltsch and Brunner. (...)
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  31. J. Daryl Charles (2008). Retrieving the Natural Law: A Return to Moral First Things. William B. Eerdmans Pub. Co..
    Introduction -- Contending for moral first things : Christian social ethics and postconsensus culture -- Natural law and the Christian tradition -- Natural law and the Protestant prejudice -- Moral law, Christian belief, and social ethics -- Contending for moral first things in ethical and bioethical debates : critical categories, part 1 -- Contending for moral first things in ethical and bioethical debates : critical categories, part 2 -- Ethics, bioethics, and the natural law, (...)
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  32.  64
    Robert P. George (ed.) (1996). Natural Law, Liberalism, and Morality: Contemporary Essays. Oxford University Press.
    This work brings together leading defenders of Natural Law and Liberalism for a series of frank and lively exchanges touching upon critical issues of contemporary moral and political theory. The book is an outstanding example of the fruitful engagement of traditions of thought about fundamental matters of ethics and justice.
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  33.  1
    John R. Carnes (1967). Christian Ethics and Natural Law: JOHN R. CARNES. Religious Studies 3 (1):301-311.
    The life history of certain philosophical and theological terms and concepts constitutes in itself an interesting matter for consideration and reflection. None is more interesting than that of natural law. Many studies have traced the development of natural law philosophy from its early precursors among the Pre-Socratics through Plato and Aristotle, the Stoics, St Thomas, and the early British empiricists; have noted its demise in the nineteenth century, largely as a result of the criticism of Hume; and have (...)
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  34.  2
    Janet Smith (2000). Natural Law and Sexual Ethics. In Edward B. McLean (ed.), Common Truths: New Perspectives on Natural Law. Isi Books 193--215.
  35.  4
    B. Goss & R. Vitz (2014). Natural Law Among Moral Strangers. Christian Bioethics 20 (2):283-300.
    Our goal in this paper is two-fold. First, we aim to clarify two ways in which contemporary Christian bioethicists have erred, on Engelhardt’s account, in their attempts to do bioethics within a distinctively non-Christian idiom, namely, either (1) by rejecting a principal metaethical thesis or (2) by misrepresenting a principal moral-epistemological thesis of natural-law ethics, properly construed. Second, we intend to show not only that Engelhardt can and should endorse the Christian bioethicists’ use of non-Christian moral idioms in (...)
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  36.  15
    David Novak (1998). Natural Law in Judaism. Cambridge University Press.
    This book breaks new ground in the study of Judaism, in philosophy, and in comparative ethics. It demonstrates that the assumption that Judaism has no natural law theory to speak of, held by the vast majority of scholars, is simply wrong. The book shows how natural law theory, using a variety of different terms for itself throughout the ages, has been a constant element in Jewish thought. The book sorts out the varieties of Jewish natural law (...)
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  37. C. D. Jones (2010). Book Review: Craig A. Boyd, A Shared Morality: A Narrative Defense of Natural Law Ethics (Grand Rapids, MI: Brazos Press, 2007). 272 Pp. 14.99/US$29 (Pb), ISBN 978--1--587--43162--3. J. Daryl Charles, Retrieving the Natural Law: A Return to Moral First Things (Grand Rapids, MI: Eerdmans, 2008). X + 346 Pp. 22.99/US$34 (Pb), ISBN 978--0--802--82594--. [REVIEW] Studies in Christian Ethics 23 (3):321-324.
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  38.  44
    J. B. Schneewind (1993). Kant and Natural Law Ethics. Ethics 104 (1):53-74.
  39.  19
    Josiah Royce (1895). Natural Law, Ethics, and Evolution. International Journal of Ethics 5 (4):489-500.
  40.  3
    Laurence Dickie (2001). Devine, Philip E., Natural Law Ethics. Teaching Business Ethics 5 (4):475-476.
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  41.  2
    B. Schneewind Jerome (1994). Kant and Natural Law Ethics. In Peter Singer (ed.), Ethics. Oxford University Press 104--53.
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  42. Josiah Royce (1895). Natural Law, Ethics, and Evolution. Ethics 5 (4):489.
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  43. Josiah Royce (1895). Natural Law, Ethics, and Evolution. International Journal of Ethics 5 (4):489-500.
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  44. Susanna Maria Taraschi (2010). Paterson, Craig: Assisted Suicide and Euthanasia: A Natural Law Ethics Approach. [REVIEW] Theoretical Medicine and Bioethics 31 (3):245-247.
  45.  76
    G. Haas (2008). Book Review: Stephen J. Grabill, Rediscovering the Natural Law in Reformed Theological Ethics (Grand Rapids, MI: Eerdmans, 2006). X + 310 Pp. 21.99/US$38 (Pb), ISBN 978--0--8028--6313--. [REVIEW] Studies in Christian Ethics 21 (1):133-137.
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  46.  2
    Robert Deinhammer (2016). Can Natural Law Ethics Be Tenable Today? Towards a Critical Natural Law Theory. Heythrop Journal 57 (4):n/a-n/a.
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  47. Johannes Messner (1949). Social Ethics: Natural Law in the Modern World. B. Herder Book Co..
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  48. Robert P. George (ed.) (1998). Natural Law and Moral Inquiry: Ethics, Metaphysics, and Politics in the Work of Germain Grisez. Georgetown University Press.
     
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  49.  14
    John Goyette (2001). Devine, Philip E. Natural Law Ethics. Review of Metaphysics 54 (4):914-915.
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  50.  42
    Rafael Ramis-Barcelo (2011). Assisted Suicide and Euthanasia: A Natural Law Ethics Approach. Journal of Moral Philosophy 8 (2):296-298.
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