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  1.  6
    Ronald Michael Green (1988). Religion and Moral Reason: A New Method for Comparative Study. Oxford University Press.
    Using the theoretical approach he introduced in his acclaimed Religious Reason (Oxford, 1978), and drawing on contemporary rationalist ethical theory as well as a variety of religious traditions and issues, Ronald M. Green here provides a simple, effective model for understanding the complexity of religious life. He shows clearly and convincingly that the basic processes of religious reasoning are the same everywhere and that they give rise, in perfectly understandable ways, to the rich diversity of religious expression worldwide. This is (...)
  2.  19
    Ronald M. Green (2010). Political Interventions in U.S. Human Embryo Research: An Ethical Assessment. Journal of Law, Medicine & Ethics 38 (2):220-228.
    For more than 30 years, beginning with the Reagan administration's refusal to support and provide oversight for embryo research, and continuing to the present in congressionally imposed limits on funding for such research, progress in infertility medicine and the development of stem cell therapies has been seriously delayed by a series of political interventions. In almost all cases, these interventions result from a view of the moral status of human embryo premised largely on religious assumptions. Although some believe that these (...)
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  3.  28
    Robbin Derry & Ronald M. Green (1989). Ethical Theory in Business Ethics: A Critical Assessment. [REVIEW] Journal of Business Ethics 8 (7):521 - 533.
    How is ethical theory used in contemporary teaching in business ethics? To answer this question, we undertook a survey of twenty-five of the leading business ethics texts. Our purpose was to examine the ways in which normative moral theory is introduced and applied to cases and issues. We focused especially on the authors' views of the conflicts and tensions posed by basic theoretical debates. How can these theories be made useful if fundamental tensions are acknowledged? Our analysis resulted in a (...)
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  4.  1
    Ronald M. Green (1992). Kierkegaard and Kant: The Hidden Debt. State University of New York Press.
    Traces the search for evidence that Kierkegaard was familiar with the works of Kant, sparked by the observation that Kierkegaard's treatment of ethics and sin is organized exactly as Kant's treatment of the same topics, and even seems to ...
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  5.  3
    Ronald M. Green (2002). [Book Review] the Human Embryo Research Debates, Bioethics in the Vortex of Controversy. [REVIEW] Hastings Center Report 32 (5):41-43.
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  6.  40
    Ronald M. Green (2002). Benefiting From 'Evil': An Incipient Moral Problem in Human Stem Cell Research. Bioethics 16 (6):544–556.
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  7.  1
    Ronald M. Green (2011). Confronting Rationality. Cambridge Quarterly of Healthcare Ethics 20 (2):216-227.
    From the first initiatives in preimplantation genetic diagnosis and gene therapy through the advent of stem cell research to the development of mammalian cloning, the past two decades have witnessed remarkable advances in “reprogenetic” medicine: the union of assisted reproductive technologies with genetic control. This period has also been marked by intense debates within the bioethical literature and in national policy forums about the appropriate uses of these emerging human capabilities. We can now, in a limited way, select for genetic (...)
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  8.  47
    Ronald Michael Green (2003). U.S. Defunding of UNFPa: A Moral Analysis. Kennedy Institute of Ethics Journal 13 (4):393-406.
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  9. Ronald Michael Green (1978). Religious Reason: The Rational and Moral Basis of Religious Belief. Oxford University Press.
     
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  10.  16
    Ronald M. Green (1997). Parental Autonomy and the Obligation Not to Harm One's Child Genetically. Journal of Law, Medicine & Ethics 25 (1):5-15.
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  11.  9
    Ronald M. Green (2006). For Richer or Poorer? Evaluating the President's Council on Bioethics. HEC Forum 18 (2):108-124.
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  12.  24
    Ronald Michael Green, Aine Donovan & Steven A. Jauss (eds.) (2008). Global Bioethics: Issues of Conscience for the Twenty-First Century. Oxford University Press.
    Global Bioethics gathers some of the world's leading bioethicists to explore many of the new questions raised by the globalization of medical care and ...
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  13.  0
    Ronald M. Green (2002). Welcome to Project MUSE. American Journal of Bioethics 2 (1):20-30.
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  14.  47
    Ronald Michael Green (2001). What Does It Mean to Use Someone as "a Means Only": Rereading Kant. Kennedy Institute of Ethics Journal 11 (3):247-261.
    : Debates about commodification in bioethics frequently appeal to Kant's famous second formulation of the categorical imperative, the formula requiring us to treat the rational (human) being as "an end in itself" and "never as a means only." In the course of her own treatment of commodification, Margaret Jane Radin observes that Kant's application of this formula "does not generate noncontroversial particular consequences." This is so, I argue, because Kant offers three different--and largely incompatible--interpretations of the formula. One focuses on (...)
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  15.  30
    Ronald M. Green (1993). Enough is Enough! "Fear and Trembling" is Not About Ethics. Journal of Religious Ethics 21 (2):191 - 209.
    In the literature of philosophy and religious ethics, Kierkegaard's Fear and Trembling has, with few exceptions, been read as a work focused on ethical questions concerning the norms governing human conduct. However, ethical readings of this book not only miss important features of the text, they render its argument internally incoherent. These problems disappear when Fear and Trembling is understood primarily as a discussion of Christian soteriology that symbolically uses the Abraham story to develop the classical Pauline-Lutheran doctrine of (...)
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  16.  4
    Ronald M. Green (2005). Spy Versus Spy. American Journal of Bioethics 5 (2):53-54.
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  17.  3
    Ronald M. Green (1990). Method in Bioethics: A Troubled Assessment. Journal of Medicine and Philosophy 15 (2):179-197.
    This discussion is a critical assessment of the methods employed by some leading writers in the field of bioethics. The author agrees with those in the field who regard its primary or essential method as moral philosophy, but he nevertheless finds a prevalent tendency among bioethical writers merely to apply received moral principles to issues and to avoid penetrating theoretical analysis, even when such analysis is unavoidably required. He explains these deficiencies in terms of the exigencies of interdisciplinary work and (...)
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  18.  3
    Ronald M. Green (2010). The Risks of “Sexual Normalcy”. American Journal of Bioethics 10 (7):13-14.
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  19.  43
    Ronald M. Green (1991). When is "Everyone's Doing It" a Moral Justification? Business Ethics Quarterly 1 (1):75-93.
    The claim that "Everyone's doing it" is frequently offered as a reason for engaging in behavior that is widespread but less-than-ideal. This is particularly true in business, where competitors' conduct often forces hard choices on managers. When is the claim "Everyone's doing it" a morally valid reason for following others' lead? This discussion proposes and develops five prima facie conditions to identify when the existence of prevalent but otherwise undesirable behavior provides a moral justification for our engaging in such behavior (...)
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  20.  17
    Ronald M. Green (2002). Stem Cell Research: A Target Article Collection Part III - Determining Moral Status. American Journal of Bioethics 2 (1):20 – 30.
    In this chapter, I review some of the background thinking concerning matters of moral status that I had developed in previous years and that I would now bring to the work of the Human Embryo Research Panel. Two ideas were at the forefront of my thinking. First, that biology usually offers not decisive "events" but only continuous processes of development. Second, in making status determinations we do not so much "identify" a point on a developmental continuum where moral respect should (...)
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  21.  73
    Ronald M. Green (2011). Should We Retire Derek Parfit? Hastings Center Report 41 (1):3-3.
    For nearly a generation, Derek Parfit's arguments in his 1984 book Reasons and Persons have shaped debates about our moral responsibilities to future people. Struggling to accommodate Parfit's insights, philosophers and bioethicists have minimized or accentuated obligations to the future in ways that defy ordinary moral intuitions. In this issue, Robert Sparrow develops the troubling implications of the views of two leading theorists whose work favoring human genetic enhancement is influenced by Parfit. Sparrow believes they return us to the horrors (...)
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  22.  0
    Ronald M. Green, Kier Olsen Devries, Judith Bernstein, Kenneth W. Goodman, Robert Kaufmann, Ann A. Kiessling, Susan R. Levin, Susan L. Moss & Carol A. Tauer (2002). Overseeing Research on Therapeutic Cloning: A Private Ethics Board Responds to Its Critics. Hastings Center Report 32 (3):27-33.
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  23.  2
    Ronald M. Green (2008). Embryo as Epiphenomenon: Some Cultural, Social and Economic Forces Driving the Stem Cell Debate. Journal of Medical Ethics 34 (12):840-844.
    Our human embryonic stem cell debates are not simply about good or bad ethical arguments. The fetus and the embryo have instead become symbols for a larger set of value conflicts occasioned by social and cultural changes. Beneath our stem cell debates lie conflicts between those who would privilege scientific progress and individual choice and others who favour the sanctity of family life and traditional family roles. Also at work, on both the national and international levels, is the use of (...)
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  24.  6
    Ronald M. Green (1989). The Leap of Faith. Philosophy and Theology 3 (4):385-411.
    Following an introductory examination of possible reasons why past researchers have overlooked Kierkegaard’s debt to Kant, two specific areas of influence are documented and analyzed: the ideality of ethics, and the notion of faith as a leap. Closing remarks suggest that there are other areas as yet undocumented.
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  25.  8
    Ronald M. Green (1993). Business Ethics as a Postmodern Phenomenon. Business Ethics Quarterly 3 (3):219-225.
    This paper contends that work in business ethics participates in two key aspects of the broad philosophical and aesthetic movement known as postmodernism. First, Iike postmodernists generally, business ethicists reject the “grand narratives” of historical and conceptual justification, especially the narratives embodied in Marxism and Mitton Friedman’s vision of unfettered capitalism. Second, both in the methods and content of their work, business ethicists share postmodernism’s “de-centering” of perspective and discovery of “otherness,” “difference” and marginality as valid modes of approach to (...)
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  26.  12
    Ronald M. Green (1997). Guiding Principles of Jewish Business Ethics. Business Ethics Quarterly 7 (2):21-30.
    This discussion develops six of the most important guiding principles of classical Jewish business ethics and illustrates their application to a complex recent case of product liability. These principles are: (1) the legitimacy of business activity and profit; (2) the divine origin and ordination of wealth (and hence the limits and obligations of human ownership); (3) the preeminent position in decision making given to the protection and preservation (sanctity) of human life; (4) the protection of consumers from commercial harm; (5) (...)
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  27.  2
    Ronald M. Green & Charles H. Reynolds (1986). Cosmogony and the "Questions of Ethics". Journal of Religious Ethics 14 (1):139 - 156.
    Beginning from a basis in the theoretical analysis of comparative religious ethics provided by David Little and Sumner Twiss, this essay extends that analysis by sketching certain "benchmark" theoretical options in comparative religious ethics and by identifying certain fundamental questions which ethicists ought to address to the data supplied by descriptive studies of comparative religions. To illustrate the application of the theoretical model thus defined, the essay concludes with an analysis of selected themes in the essays by Campany, Guberman, and (...)
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  28.  32
    Ronald M. Green (1984). Ethics and Taxation: A Theoretical Framework. Journal of Religious Ethics 12 (2):146 - 161.
    The issue of taxation raises essential moral questions about justice and fairness. Although the issue is an ancient one, systematic ethical reflection about taxation can be traced to the last few centuries. The author discusses five key values that have been identified as bearing on tax policy: freedom, material well-being and employment, health and welfare, equity, and distributive justice. He presents these values and their various interpretations as a conceptual framework for approaching the concrete teachings on taxation of the historical (...)
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  29.  9
    Ronald M. Green (2001). Guiding Principles of Jewish Ethics. Spiritual Goods 2001:367-380.
    This discussion develops six of the most important guiding principles of classical Jewish business ethics and illustrates their application to a complex recent case of product liability. These principles are: (1) the legitimacy of business activity and profit; (2) the divine origin and ordination of wealth (and hence the limits and obligations of human ownership); (3) the preeminent position in decision making given to the protection and preservation (sanctity) of human life; (4) the protection of consumers from commercial harm; (5) (...)
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  30.  0
    Ronald M. Green (1990). Religion and Moral Reason. Religious Studies 26 (3):427-428.
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  31.  6
    Ronald M. Green (1982). Abraham, Isaac, And The Jewish Tradition: An Ethical Reappraisal. Journal of Religious Ethics 10 (1):1-21.
    Would the Jewish tradition agree with Søren Kierkegaard's claim that the biblical episode of Abraham's near-sacrifice of Isaac represents a fearful "teleological suspension of the ethical"? After surveying a variety of classical Jewish sources, the author concludes that Kierkegaard's interpretation has almost no resonance within the Jewish tradition. Rather than involving a suspension of the ethical, this episode is viewed by Jewish writers as involving a moment of supreme moral responsibility on the part of both God and man. This treatment (...)
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  32.  1
    Ronald M. Green (2013). Health and Disease in Religions. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell
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  33. Ronald M. Green (2001). Christian Ethics : A Jewish Perspective. In Robin Gill (ed.), The Cambridge Companion to Christian Ethics. Cambridge University Press
     
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  34.  12
    Ronald M. Green (1974). Conferred Rights and the Fetus. Journal of Religious Ethics 2 (1):55 - 75.
    Bypassing the question of when "human" life begins, the author seeks to determine the moral status of the fetus directly by means of a rational theory of rights. He argues that all agents with an operative rational and moral capacity are entitled to full equal rights, while the rights of those lacking these capacities are conferred by rational, moral agents. After reviewing the general considerations that would lead rational agents to confer rights, the author concludes that these agents would probably (...)
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  35.  2
    Ronald M. Green (1993). A Reply to Gene Outka. Journal of Religious Ethics 21 (2):217 - 220.
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  36.  8
    Ronald M. Green (1986). Deciphering "Fear and Trembling'"s Secret Message. Religious Studies 22 (1):95 - 111.
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  37.  2
    Ronald M. Green (1991). The First Formulation of the Categorical Imperative as Literally A "Legislative" Metaphor. History of Philosophy Quarterly 8 (2):163 - 179.
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  38.  18
    Ronald M. Green (1986). The Rawls Game. Teaching Philosophy 9 (1):51-60.
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  39.  6
    Tom L. Beauchamp, Howard Brody, Franklin G. Miller, Alexander S. Curtis, Martina Darragh, Patricia Milmoe, Ronald M. U. S. Green, Sharona Hoffman, Edmund G. Howe & Jeffrey P. Kahn (2003). By Author BAGHERI, Alireza. Criticism of “Brain. Kennedy Institute of Ethics Journal 13 (4):407-09.
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  40.  7
    Ronald M. Green (1983). The Priority of Health Care. Journal of Medicine and Philosophy 8 (4):373-380.
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  41.  5
    Maxwell J. Mehlman, Susan R. Massey, Ronald M. Green & Fred Rosner (1995). Letters. Kennedy Institute of Ethics Journal 5 (1):83-86.
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  42.  18
    Ronald M. Green (2001). Access to Healthcare: Going Beyond Fair Equality of Opportunity. American Journal of Bioethics 1 (2):22 – 23.
  43.  16
    Ronald M. Green (1997). John Hare. The Moral Gap: Kantian Ethics, Human Limits and God's Assistance. Pp. 292. (Oxford: The Clarendon Press, 1996.). [REVIEW] Religious Studies 33 (2):227-237.
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  44.  3
    Ronald Michael Green (1997). Nhgri's Intramural Ethics Experiment. Kennedy Institute of Ethics Journal 7 (2):181-189.
  45.  3
    Donald G. Dutton, British Vancouver, Gordon Graham, Ronald M. Green, Rohan Hardcastle & Dieter Helm (2008). John Aberth, The Black Death: The Great Mortality of 1348–1350. New York: St. Martin's Press, 2005, 199 Pp.(Indexed). ISBN 978-031240 0873, $39.96 (Hb). Kim-Chong Chong, Early Confucian Ethics: Concepts and Arguments. Chicago: Open Court Publishing, 2007, 208 Pp.(Indexed). ISBN. [REVIEW] Journal of Value Inquiry 42:419-420.
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  46.  3
    Ronald M. Green (2003). Setup for Failure. Teaching Ethics 4 (1):69-76.
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  47.  8
    Ronald M. Green (1991). "Everyone's Doing It"—A Reply to Richard De George. Business Ethics Quarterly 1 (2):201-209.
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  48.  3
    Ronald M. Green (2013). Challenging Transhumanism's Values. Hastings Center Report 43 (4):45-47.
  49.  2
    Ronald M. Green (1994). At the Vortex of Controversy: Developing Guidelines for Human Embryo Research. Kennedy Institute of Ethics Journal 4 (4):345-356.
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  50.  3
    Ronald M. Green (1977). Intergenerational Distributive Justice and Environmental Responsibility. BioScience 27 (4):260-265.
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