Search results for 'Nature Religious aspects' (try it on Scholar)

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  1. Seyyed Hossein Nasr (1996). Religion & the Order of Nature. Oxford University Press.score: 81.0
    The current ecological crisis is a matter of urgent global concern, with solutions being sought on many fronts. In this book, Seyyed Hossein Nasr argues that the devastation of our world has been exacerbated, if not actually caused, by the reductionist view of nature that has been advanced by modern secular science. What is needed, he believes, is the recovery of the truth to which the great, enduring religions all attest; namely that nature is sacred. Nasr traces the (...)
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  2. Ursula Goodenough (1998). The Sacred Depths of Nature. Oxford University Press.score: 81.0
    For many of us, the great scientific discoveries of the modern age--the Big Bang, evolution, quantum physics, relativity--point to an existence that is bleak, devoid of meaning, pointless. But in The Sacred Depths of Nature, eminent biologist Ursula Goodenough shows us that the scientific world view need not be a source of despair. Indeed, it can be a wellspring of solace and hope. This eloquent volume reconciles the modern scientific understanding of reality with our timeless spiritual yearnings for reverence (...)
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  3. Laurel Kearns & Catherine Keller (eds.) (2007). Ecospirit: Religions and Philosophies for the Earth. Fordham University Press.score: 72.0
    We hope—even as we doubt—that the environmental crisis can be controlled. Public awareness of our species’ self-destructiveness as material beings in a material world is growing—but so is the destructiveness. The practical interventions needed for saving and restoring the earth will require a collective shift of such magnitude as to take on a spiritual and religious intensity.This transformation has in part already begun. Traditions of ecological theology and ecologically aware religious practice have been preparing the way for decades. (...)
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  4. Roderick MacIver & Ann O'Shaughnessy (eds.) (2006/2009). Meditations on Nature, Meditations on Silence. North Atlantic Books.score: 72.0
    "Drawing on art, poetry, interviews, and book excerpts, Meditations on nature, meditations on silence explores the beauty and mystery of the natural world and ...
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  5. Lydia Jaeger (2007). Lois de la Nature Et Raisons du Coeur: Les Convictions Religieuses Dans le Debat Epistemologique Contemporain. Lang.score: 69.0
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  6. Michael W. Fox (1989). The New Eden: For People, Animals & Nature. Lotus Press.score: 69.0
    Dr. Fax, vice president of the Humane Society of the USA, an internationally known defender of wildlife and the environment, states, "This new book is about ...
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  7. David Oates (2003). Paradise Wild: Reimagining American Nature. Oregon State University Press.score: 69.0
     
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  8. Ronald Ledek (1996). The Nature of Conscience and its Religious Significance with a Special Reference to John Henry Newman. International Scholars Publications.score: 64.0
     
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  9. Robert S. Corrington (2000). A Semiotic Theory of Theology and Philosophy. Cambridge University Press.score: 63.0
    The concern of this work is with developing an alternative to standard categories in theology and philosophy, especially in terms of how they deal with nature. Avoiding the polemics of much contemporary reflection on nature, it shows how we are connected to nature through the unconscious and its unique way of reading and processing signs. Spinoza's key distinction between natura naturans and natura naturata serves as the governing framework for the treatise. Suggestions are made for a post-Christian (...)
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  10. William Sweet (1993). Anti-Foundationalism, Hendrik Hart and the Nature and Function of Religious Belief. Philosophy and Theology 8 (2):167-191.score: 63.0
    ln a number of recent essays, Hendrik Hart has elaborated an account of the nature and function of religious belief that, he believes, is post-modern in inspiration and anti-foundationalist in character. ln this paper, I reconstruct what I take to be Hart’s central claims. While Hart does remind us of some important aspects of the nature of religious belief---aspects often overlooked by many critics---l suggest that there are several problems in the account he provides, (...)
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  11. Taner Edis (2006). Science and Nonbelief. Greenwood Press.score: 60.0
    Provides an overview of the complex history of the secular tradition of science and its interactions with religions and spiritual traditions.
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  12. Thomas Mary Berry (1998). The Collected Thoughts of Thomas Berry. Center for the Story of the Universe.score: 60.0
    Where are we? -- How did we get here? -- The millennial vision -- Where do we go? -- Psychic energy -- The North American continent -- Governance -- The university -- The corporation -- Religion -- The historical mission of our time.
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  13. Nicodème Sako (2009). Comment Rendre Une Nation Puissante: Stratégies Pour le Pouvoir des Nations. Books on Demand Gmbh.score: 58.0
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  14. Aaron Stalnaker (2005). Comparative Religious Ethics and the Problem of “Human Nature”. Journal of Religious Ethics 33 (2):187-224.score: 57.0
    Comparative religious ethics is a complicated scholarly endeavor, striving to harmonize intellectual goals that are frequently conceived as quite different, or even intrinsically opposed. Against commonly voiced suspicions of comparative work, this essay argues that descriptive, comparative, and normative interests may support rather than conflict with each other, depending on the comparison in question, and how it is pursued. On the basis of a brief comparison of the early Christian Augustine of Hippo and the early Confucians Mencius and Xunzi (...)
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  15. Samuel Fleischacker (2011). Divine Teaching and the Way of the World: A Defense of Revealed Religion. Oxford University Press.score: 55.0
    Introduction -- Part I. The way of the world I: truth -- Introductory -- Truth in the state of nature -- Socialized truth -- Experts and authorities -- Part II. The way of the world II: ethics -- Introductory -- Application -- Motivation -- Transformation -- Teleology -- Part III. Beyond the way of the world: worth -- Dissolving the question -- Dismissing the question -- Worth as attached to specific activities -- Worth as attached to general features of (...)
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  16. William James (1902/2002). The Varieties of Religious Experience: A Study in Human Nature: Being the Gifford Lectures on Natural Religion Delivered at Edinburgh in 1901-1902. Dover Publications.score: 54.0
    After completing his monumental work, The Principles of Psychology, William James turned his attention to serious consideration of such important religious and philosophical questions as the nature and existence of God, immortality of the soul, and free will and determinism. His interest in these questions found expression in various works, including The Varieties of Religious Experience, his classic study of spirituality. Based on the prestigious Gifford Lectures on Natural Religion he gave at the University of Edinburgh in (...)
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  17. David A. Krueger (1986). The Religious Nature of Practical Reason: A Way Into the Debate. [REVIEW] Journal of Business Ethics 5 (6):511 - 519.score: 53.0
    This paper criticizes De George's portrayal of theological ethics and its purported inability to make a distinctive contribution to business ethics with the following theses. (1) De George's understanding of the nature of theological ethics is faulty. Consequently his typology of the field is not an adequate description of the range of prevailing approaches. (2) A constructive proposal for religious ethics is offered which takes as its starting points (a) an aspect of human experience (self-transcendence) and (b) the (...)
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  18. Yoichi Iwasaki (2008). Religious and Epistemological Aspects of the Indian Theory of Verbal Understanding. Proceedings of the Xxii World Congress of Philosophy 6:105-111.score: 53.0
    The various schools of the Indian classical philosophy have discussed the issue how we understand the meaning from an utterance. In the present paper, I analyse the ancient controversy on this issue between two schools, Naiyāyikas and Vaiśeṣikas, and attempt to show that it has two aspects of religious and epistemological natures. Vaiśeṣikas, on the ground that the process of the verbal understanding is identical with that of the inference, claim that the verbal understanding is merely a type (...)
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  19. Jerome Arthur Stone (2008). Religious Naturalism Today: The Rebirth of a Forgotten Alternative. State University of New York Press.score: 50.0
    Part I: The birth of religious naturalism -- Philosophical religious naturalism -- Theological religious naturalism -- Analyzing the issues -- Interlude religious naturalism in literature -- Part II: The rebirth of religious naturalism -- Sources of religious insight -- Current issues in religious naturalism -- Other current religious naturalists -- Conclusion: Living religiously as a naturalist.
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  20. Chris Eberle (1997). God's Nature and the Rationality of Religious Belief. Faith and Philosophy 14 (2):152-169.score: 48.0
    If something like Reformed Epistemology is correct, an agent is innocent in regarding certain ways of forming beliefs to be reliable until those ways have been proven guilty. An important species of argument purporting to show guilt (1) identifies the ways of forming beliefs at the core of our cognitive activity, (2) isolates the features of our core practices which account for their reliability, and (3) determines whether or not peripheral practices which ought to have those features enjoy at least (...)
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  21. Phil Mullins (2001). The Sacred Depths of Nature and Ursula Goodenough's Religious Naturalism. Tradition and Discovery 28 (3):29-41.score: 48.0
    This review essay summarizes major themes in Ursula Goodenough’s The Sacred Depths of Nature and in several of her recent shorter publications. I describe her religious naturalism and her effort to craft a global ethic grounded in her penetrating account of nature. I suggest several parallels between Goodenough’s “deep” account of nature and Michael Polanyi’s ideas.
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  22. Willem B. Drees (ed.) (2003). Is Nature Ever Evil?: Religion, Science, and Value. Routledge.score: 45.0
    Can one call nature 'evil'? Or is life a matter of eating and being eaten, where value judgments should not be applied? Is nature beautiful? Or is beauty in the eye of the beholder? Scientists often pretend that their disciplines only describe and analyze natural processes in factual terms, without making evaluative statements regarding reality. However, scientists may also be driven by the beauty of that which they study. Or they may be appalled by suffering they encounter, and (...)
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  23. William James (2004). The Varieties of Religious Experience: A Study in Human Nature. Simon & Schuster.score: 45.0
    The culmination of William James' interest in the psychology of religion, The Varieties of Religious Experience approached the study of religious phenomena in a new way -- through pragmatism and experimental psychology. The most important effect of the publication of the Varieties was to shift the emphasis in this field of study from the dogmas and external forms of religion to the unique mental states associated with it. Explaining the book's intentions in a letter to a friend, James (...)
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  24. Mary Evelyn Tucker (1988). Religious Aspects of Japanese Neo-Confucianism: The Thought of Nakae Tōju and Kaibara Ekken. Japanese Journal of Religious Studies 15 (1):55-69.score: 45.0
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  25. Ann Taves (2009). Religious Experience Reconsidered: A Building Block Approach to the Study of Religion and Other Special Things. Princeton University Press.score: 43.0
    I don't know of any other book like it."--Wayne Proudfoot, Columbia University "This is a terrific book. -/- The essence of religion was once widely thought to be a unique form of experience that could not be explained in neurological, psychological, or sociological terms. In recent decades scholars have questioned the privileging of the idea of religious experience in the study of religion, an approach that effectively isolated the study of religion from the social and natural sciences. Religious (...)
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  26. John Churchill (1998). Rat and Mole's Epiphany of Pan: Wittgenstein on Seeing Aspects and Religious Belief. Philosophical Investigations 21 (2):152–172.score: 42.0
    The phenomenon of aspect recognition is at the core of Wittgenstein's later views on logic and language; it is also central to his reflections on religious language and experience. In both contexts, the uptake and use of pictures is the critical element in concept formation and in understanding. Clarity and confusion in religious thought lie in a domain defined by the structure, aesthetics, and functions of the pictures religious people use, and by the relations among them. The (...)
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  27. Margaret Gilbert (1983). On the Question Whether Language has a Social Nature: Some Aspects of Winch and Others on Wittgenstein. Synthese 56 (3):301 - 318.score: 42.0
    Two claims common in wittgenstein exegesis are addressed, With special reference to a well-known discussion by Peter Winch. First: the claim that one person's language must be intelligible to another is ambiguous; one interpretation is intuitively plausible; strong, Less plausible versions are ascribed to Wittgenstein. Inattention to the ambiguity noted could facilitate their acceptance. Second: the claim that the necessity for standards of correctness in the use of language has as a direct consequence the need for social standards is false (...)
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  28. Agenor Sarraf Pacheco (2013). Religiosidade afroindígena e natureza na Amazônia (Afroindigenous Religiosity and Nature in the Brazilian Amazon ) - DOI: 10.5752/P.2175-5841.2013v11n30p476. [REVIEW] Horizonte 11 (30):476-508.score: 42.0
    A Amazônia constituiu-se, ao longo de sua formação histórica e sociocultural, em importante território de crenças em saberes de cura que expressam interculturalidades entre humanos e sobrenaturais. Nas fronteiras que separam e interligam o período colonial e os tempos contemporâneos, fios de memórias escritas e orais trazem à tona experiências em que religiosidades nativas, coloniais e diaspóricas se conformam em profunda bricolagem com a natureza, erigindo um panteão de divindades afroindígenas na região. Neste artigo, sob a orientação teórica dos Estudos (...)
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  29. Marc Lampe (2012). Science, Human Nature, and a New Paradigm for Ethics Education. Science and Engineering Ethics 18 (3):543-549.score: 42.0
    For centuries, religion and philosophy have been the primary basis for efforts to guide humans to be more ethical. However, training in ethics and religion and imparting positive values and morality tests such as those emanating from the categorical imperative and the Golden Rule have not been enough to protect humankind from its bad behaviors. To improve ethics education educators must better understand aspects of human nature such as those that lead to “self-deception” and “personal bias.” Through rationalizations, (...)
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  30. Anant Sadashiv Altekar (1952). Sources of Hindu Dharma in its Socio-Religious Aspects. Sholapur, Institute of Public Administration.score: 42.0
     
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  31. J. Brossollet (1984). Some Religious Aspects of the Great-Plague of the 14th-Century. Revue D Histoire Et de Philosophie Religieuses 64 (1):53-66.score: 42.0
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  32. Fulvio Di Blasi (2006). God and the Natural Law: A Rereading of Thomas Aquinas. St. Augustine's Press.score: 42.0
    The neoclassical critique of conventional natural law theory -- The presupposition of lex naturalis : man as capax dei -- "Lex" and "Lex Naturalis.".
     
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  33. Barry McLaughlin (1964). Nature, Grace, and Religious Development. Westminster, Md.,Newman Press.score: 42.0
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  34. S. J. Samartha & Lynn De Silva (eds.) (1979). Man in Nature: Guest or Engineer?: A Preliminary Enquiry by Christians and Buddhists Into the Religious Dimensions in Humanity's Relation to Nature. Ecumenical Institute for Study and Dialogue in Co-Operation with the World Council of Churches.score: 42.0
     
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  35. Abū Al-Faz̤l ʻIzzatī (2002). Islam and Natural Law. Icas Press.score: 41.0
    This book introduces Islam as the religion of inclusive monotheism, supporting a holistic approach toward the entire creation, including man and humanity, and taking into consideration directly all his physical, rational, emotion, and spiritual needs.
     
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  36. Cotton Mather (1721/1968). The Christian Philosopher: A Collection of the Best Discoveries in Nature, with Religious Improvements. Gainesville, Fla.,Scholars' Facsimiles & Reprints.score: 41.0
    This edition affirms Mather's importance to American thought as a deeply religious intellectual who introduced the Enlightenment to America.".
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  37. Robert Pollack (2000/2013). The Faith of Biology & the Biology of Faith: Order, Meaning, and Free Will in Modern Medical Science. Columbia University Press.score: 41.0
    Originally published: c2000. With new pref. An award-winning biologist argues that the intersection of scientific creativity and religious insight is a prerequisite for the emergence of a more humane medical science.
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  38. José María Torralba, Mario Šilar, García Martínez & Alejandro Néstor (eds.) (2008). Natural Law: Historical, Systematic and Juridical Approaches. Cambridge Scholars Pub..score: 41.0
     
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  39. David VanDrunen (2006). A Biblical Case for Natural Law. Acton Institute.score: 41.0
     
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  40. John Teehan (2010). In the Name of God: The Evolutionary Origins of Religious Ethics and Violence. Wiley-Blackwell.score: 40.0
    Introduction: Evolution and mind -- The evolution of morality -- Setting the task -- The moral brain -- The first layer : kin selection -- The second layer : reciprocal altruism -- A third layer : indirect reciprocity -- A fourth layer : cultural group selection -- A fifth layer : the moral emotions -- Conclusion: From moral grammar to moral systems -- The evolution of moral religions -- Setting the task -- The evolution of the religious mind -- (...)
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  41. Paula M. Cooey (1994). Religious Imagination and the Body: A Feminist Analysis. Oxford University Press.score: 40.0
    In recent years feminist scholarship has increasingly focused on the importance of the body and its representations in virtually every social, cultural, and intellectual context. Many have argued that because women are more closely identified with their bodies, they have access to privileged and different kinds of knowledge than men. In this landmark new book, Paula Cooey offers a different perspective on the significance of the body in the context of religious life and practice. Building on the pathbreaking work (...)
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  42. Mark Wynn (2005). Emotional Experience and Religious Understanding: Integrating Perception, Conception and Feeling. Cambridge University Press.score: 40.0
    In this book Mark Wynn argues that the landscape of philosophical theology looks rather different from the perspective of a re-conceived theory of emotion. In matters of religion, we do not need to opt for objective content over emotional form or vice versa. On the contrary, these strategies are mistaken at root, since form and content are not properly separable here - because 'inwardness' may contribute to 'thought-content', or because (to use the vocabulary of the book) emotional feelings can themselves (...)
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  43. Kimerer L. LaMothe (2004). Between Dancing and Writing: The Practice of Religious Studies. Fordham University Press.score: 40.0
    This book provides philosophical grounds for an emerging area of scholarship: the study of religion and dance. In the first part, LaMothe investigates why scholars in religious studies have tended to overlook dance, or rhythmic bodily movement, in favor of textual expressions of religious life. In close readings of Descartes, Kant, Schleiermacher, Hegel, and Kierkegaard, LaMothe traces this attitude to formative moments of the field in which philosophers relied upon the practice of writing to mediate between the study (...)
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  44. Kathleen Dean Moore (2010). Wild Comfort: The Solace of Nature. Trumpeter Books.score: 40.0
    The author records her experiences trying to commune with nature in an effort to make sense of the deaths in quick succession of loved ones, in a profound ...
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  45. Albrecht Classen (ed.) (2010). Laughter in the Middle Ages and Early Modern Times: Epistemology of a Fundamental Human Behavior, its Meaning, and Consequences. Walter de Gruyter.score: 40.0
    Introduction: Laughter as an expression of human nature in the Middle Ages and the early modern period: literary, historical, theological, philosophical, and psychological reflections -- Judith Hagen. Laughter in Procopius's wars -- Livnat Holtzman. "Does God really laugh?": appropriate and inappropriate descriptions of God in Islamic traditionalist theology -- Daniel F. Pigg. Laughter in Beowulf: ambiguity, ambivalence, and group identity formation -- Mark Burde. The parodia sacra problem and medieval comic studies -- Olga V. Trokhimenko. Women's laughter and gender (...)
     
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  46. Jamake Highwater (1997). The Mythology of Transgression: Homosexuality as Metaphor. Oxford University Press.score: 40.0
    Jamake Highwater is a master storyteller and one of our most visionary writers, hailed as "an eloquent bard, whose words are fire and glory" (Studs Terkel) and "a writer of exceptional vision and power" (Ana"is Nin). Author of more than thirty volumes of nonfiction, fiction, and poetry, Highwater--considered by many to be the intellectual heir of Joseph Campbell--has long been intrigued by how our mythological legacies have served as a foundation of modern civilization. Now, in The Mythology of Transgression, he (...)
     
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  47. Alan Watts (1958). Nature, Man, and Woman. [New York]Pantheon.score: 40.0
    Contrasting Christian and Taoist thought, the philosopher explores the roots of man's estrangement from nature and its relationship to modern social, psychological, and sexual anxieties That human beings stand separate from a nature that ...
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  48. John Finnis (2011). Religion and Public Reasons. Oxford University Press.score: 39.0
    The essays in Religion and Public Reasons seek to argue for, and illustrate, a central element of John Finnis' theory of natural law: that the main tenets of ...
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  49. Eric Scerri (2005). Some Aspects of the Metaphysics of Chemistry and the Nature of the Elements. Hyle 11 (2):127 - 145.score: 39.0
    There is now a considerable body of published work on the epistemology of modern chemistry, especially with regard to the nature of quantum chemistry. In addition, the question of the metaphysical underpinnings of chemistry has received a good deal of attention. The present article concentrates on metaphysical considerations including the question of whether elements and groups of elements are natural kinds. It is also argued that an appeal to the metaphysical nature of elements can help clarify the re-emerging (...)
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  50. James T. Johnson (1979). On Keeping Faith: The Use of History for Religious Ethics. Journal of Religious Ethics 7 (1):98 - 116.score: 39.0
    The importance of history for religious ethics lies in the fact that, in religious communities existing over time, values are encountered in history, given forms dependent on the historical experience of the believing community, and recalled by the individual moral agent through memory in the context of participation in that community. This paper has to do with the nature of that memory and its implications for moral identity. Specifically, I utilize the concept of "significant history," derived from (...)
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