Search results for 'Shari Tresky' (try it on Scholar)

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  1.  41
    Ron Amundson & Shari Tresky (2007). On a Bioethical Challenge to Disability Rights. Journal of Medicine and Philosophy 32 (6):541 – 561.
    Tensions exist between the disability rights movement and the work of many bioethicists. These reveal themselves in a major recent book on bioethics and genetics, From Chance to Choice: Genetics and Justice. This book defends certain genetic policies against criticisms from disability rights advocates, in part by arguing that it is possible to accept both the genetic policies and the rights of people with impairments. However, a close reading of the book reveals a series of direct moral criticisms of the (...)
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  2.  75
    Ron Amundson & Shari Tresky (2008). Bioethics and Disability Rights: Conflicting Values and Perspectives. [REVIEW] Journal of Bioethical Inquiry 5 (2/3):111-123.
    Continuing tensions exist between mainstream bioethics and advocates of the disability rights movement. This paper explores some of the grounds for those tensions as exemplified in From Chance to Choice: Genetics and Justice by Allen Buchanan and coauthors, a book by four prominent bioethicists that is critical of the disability rights movement. One set of factors involves the nature of disability and impairment. A second set involves presumptions regarding social values, including the importance of intelligence in relation to other human (...)
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  3.  23
    D. Christopher Ralston & Justin Ho (2007). Disability, Humanity, and Personhood: A Survey of Moral Concepts. Journal of Medicine and Philosophy 32 (6):619 – 633.
    Three of the articles included in this issue of the Journal of Medicine and Philosophy - Ron Amundson and Shari Tresky's "On a Bioethical Challenge to Disability Rights"; Rachel Cooper's "Can It Be a Good Thing to Be Deaf?"; and Mark T. Brown's "The Potential of the Human Embryo" - interact (in various ways) with the concepts of disability, humanity, and personhood and their normative dimensions. As one peruses these articles, it becomes apparent that terms like "disability," "human (...)
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  4.  1
    Waxman Shari (2003). She Was a Teenage Martyr. Free Inquiry 23 (2):38.
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  5.  50
    Edward Omar Moad (2007). A Path to the Oasis: Sharī'ah and Reason in Islamic Moral Epistemology. [REVIEW] International Journal for Philosophy of Religion 62 (3):135 - 148.
    I propose a framework for comparative Islamic—Western ethics in which the Islamic categories "Islam, Iman," and "Ihsan" are juxtaposed with the concepts of obligation, value, and virtue, respectively. I argue that "shari'a" refers to both the obligation component and the entire structure of the Islamic ethic; suggesting a suspension of the understanding of "shari'a" as simply Islamic "law," and an alternative understanding of "usul al-fiqh" as a moral epistemology of obligation. I will test this approach by addressing the (...)
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  6.  6
    Houssem Eddine Bedoui & Walid Mansour (2015). Performance and Maqasid Al-Shari’Ah’s Pentagon-Shaped Ethical Measurement. Science and Engineering Ethics 21 (3):555-576.
    Business performance is traditionally viewed from the one-dimensional financial angle. This paper develops a new approach that links performance to the ethical vision of Islam based on maqasid al-shari’ah . The approach involves a Pentagon-shaped performance scheme structure via five pillars, namely wealth, posterity, intellect, faith, and human self. Such a scheme ensures that any firm or organization can ethically contribute to the promotion of human welfare, prevent corruption, and enhance social and economic stability and not merely maximize its (...)
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  7.  2
    Kamal Halili Hassan & Mostafa Seraji (2013). Addressing Workers' Freedom of Association and its Dispute Resolution in the Context of the Shari'Ah. Human Rights Review 14 (2):89-105.
    Freedom of association for trade union has been generally accepted as part of basic human rights in Islam. Freedom of association, which include the right to join and participate in trade union activities, can be susceptible to disputes between employers and employees as well as trade unions. Islam provides freedom of association in labour relations and also mechanisms to settle disputes pertaining to such freedom. Conciliation (sulh) and arbitration (tahkim) are both used methods in the inception of Islam, which have (...)
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  8.  31
    Shari Stone-Mediatore (2013). Attending to Others: Simone Weil and Epistemic Pluralism Shari Stone-Mediatore. Philosophical Topics 41 (2):79-95.
    Since the 1980s, feminist epistemologists have traced the cultural biases that have denied epistemic value to certain epistemic styles and agents while they have explored ways to reclaim the devalued epistemic modes--including more practical, emotionally invested, and community-situated modes of knowing--that many of us have found to be meaningful ways of engaging the world. At the same time, feminist critics have sought not merely to reverse received epistemic hierarchies but to explore more pluralistic epistemologies that appreciate as well as examine (...)
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  9.  4
    Matthew L. N. Wilkinson (2015). The Metaphysics of a Contemporary Islamic Shari'A: A MetaRealist Perspective. Journal of Critical Realism 14 (4):350-365.
    The philosophy of metaReality and, in particular, ideas of transcendence can ‘underlabour’ for the re-enchantment of Islamic praxis, ethics and law by helping to uncover in a systematic, non-arbitrary way the spiritual objectives inherent in the basic beliefs, practices and obligations of Islam. The commonly accepted elements of the Islamic legal pathway, such as the obligation of marriage, far from being inhibiting, can help humans access the dialectical pulse of freedom and the emancipatory meaning inherent tendentially in human relationships. Thus, (...)
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  10.  6
    Daniel Ungureanu (2008). De paidéuma à la shari`a'. Cultura 5 (1):107-119.
    “From Paideuma to Shari’a”. Paideuma, concept developed by Leo Frobenius at the beginning of the XXth century, seems to regain its proper actuality when we try to understand the Islamic civilization. Among the roots which define a paideuma, in the particular case of Islam we identified the shari’a as being the most significant one. Shari`a also brings with it a new dimension: the continuous extension of the paideuma, which overpasses frontiers and national identities. The famous sartrian expression (...)
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  11.  23
    Bassam Tibi (2008). The Return of the Sacred to Politics as a Constitutional Law
    The Case of the Shari'Atization of Politics in Islamic Civilization.
    Theoria 55 (115):91-119.
    Modernity believed that processes of secularization and rationalization are universally applicable. What is taking place in the 21st century, however, suggests that the reverse, a process of de-secularization, is becoming the hallmark of the present age. In the case of Islamic civilization, in which law is shari'a, the challenge to secularization takes the form of a process of shari'atization. This is not the traditional or inherited shari'a, restricted to civil matters and to a penal code, but an (...)
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  12.  2
    Shakir Ullah, Dima Jamali & Ian A. Harwood (2014). Socially Responsible Investment: Insights From Shari'a Departments in Islamic Financial Institutions. Business Ethics: A European Review 23 (2):218-233.
    Islamic financial institutions (IFIs) are emerging as prominent players in the financial world and are increasingly known for their conservative socially responsible investment (SRI). Being the Shari'a regulators and monitors of IFIs, the Shari'a departments are expected to implement the Islamic perspective of SRI – drawn from Shari'a principles – in their respective institutions. The purpose of this paper is to develop an SRI framework applicable to IFIs and other Shari'a compliant entities and assess its applicability (...)
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  13. Volker Nienhaus (2011). Islamic Finance Ethics and Shari'Ah Law in the Aftermath of the Crisis: Concept and Practice of Shari'Ah Compliant Finance. Ethical Perspectives 18 (4):591-623.
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  14.  11
    Aidan O'Neill (2009). Roman Catholicism and the Temptation of Shari'A. Common Knowledge 15 (2):269-315.
    The question posed in this article is whether Catholics can fully, unreservedly, and conscientiously carry out their duties as citizens and as holders of their various public offices (legislative, judicial and executive) of the State, in accordance with the laws and constitution of the democratic and pluralist States in which they live. My concern—as a practicing Catholic and a practicing lawyer—is that the increasingly fierce Church criticism, which arose during the papacy of John Paul II and now of Benedict XVI, (...)
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  15.  2
    Edward Omar Moad (2007). A Path to the Oasis: Sharī‘Ah and Reason in Islamic Moral Epistemology. International Journal for Philosophy of Religion 62 (3):135-148.
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  16. Clare Palmer (1995). Larry May and Shari Collins Sharratt, Eds., Applied Ethics: A Multicultural Approach Reviewed By. Philosophy in Review 15 (1):58-60.
     
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  17.  5
    Gabriele Cappai (2014). Religion as Law. An Action-Theoretical Approach to Shari'Ah. Zeitschrift für Religionswissenschaft 22 (2):226-249.
    Name der Zeitschrift: Zeitschrift für Religionswissenschaft Jahrgang: 22 Heft: 2 Seiten: 226-249.
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  18.  9
    Don Conway-Long (2012). Islam and the Secular State: Negotiating the Future of Shari'a by Abdullahi Ahmed An-Na'im. [REVIEW] Human Rights Review 13 (2):251-253.
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  19.  16
    Susan Babbitt (2006). Book Review: Shari Stone-Mediatore. Reading Across Borders: Storytelling and Knowledges of Resistance. Newyork: Palgrave Macmillan, 2003. [REVIEW] Hypatia 21 (3):203-206.
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  20.  20
    Andrew F. March, Islamic Legal Theory, Secularism and Religious Pluralism: Is Modern Religious Freedom Sufficient for the Shari'a 'Purpose [Maqsid]' of 'Preserving Religion [Hifz Al-Din]?'.
  21.  11
    Christopher J. Eberle (2012). Shari'a Reasoning and the Justice of Religious War. Philosophia 40 (2):195-211.
    Most contemporary advocates of the Just War Tradition (JWT) condemn religious war. If they are correct, waging war should be a secular affair, fully justifiable on non-religious grounds. This secularized understanding of the JWT draws on normative commitments that lead many political theorists to advocate in favor of a secularized politics in western liberal polities. As a matter of historical fact and contemporary commitment, many Muslims have rejected the secularized conception of the morality of war found in contemporary conceptions of (...)
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  22.  1
    Albert D. Spalding & Eun-Jung Katherine Kim (2015). Should Western Corporations Ban the Use of Shari’a Arbitration Clauses in Their Commercial Contracts? Journal of Business Ethics 132 (3):613-626.
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  23.  10
    Katy Gray Brown (2003). Book Review: Shari M. Huhndorf. Going Native: Indians in the American Cultural Imagination. Ithaca: Cornell University Press, 2001. [REVIEW] Hypatia 18 (3):218-221.
  24. Dawood Ashraf (forthcoming). Does Shari ’Ah Screening Cause Abnormal Returns? Empirical Evidence From Islamic Equity Indices‘. Journal of Business Ethics.
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  25. Susan Babbitt (2006). Book Review: Shari Stone-Mediatore. Reading Across Borders: Storytelling and Knowledges of Resistance. Newyork: Palgrave Macmillan, 2003. [REVIEW] Hypatia: A Journal of Feminist Philosophy 21 (3):203-206.
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  26. Katy Gray Brown (2003). Book Review: Shari M. Huhndorf. Going Native: Indians in the American Cultural Imagination. Ithaca: Cornell University Press, 2001. [REVIEW] Hypatia: A Journal of Feminist Philosophy 18 (3):218-221.
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  27. Ahmad Dallal (1995). An Islamic Response to Greek Astronomy: Kitāb Ta‘Dīl Hay’at Al-Aflāk of Sadr Al-Sharī‘A. Edited with Translation and Commentary. Brill.
    This study provides a detailed description of ways in which Muslim astronomers handled the Greek astronomical legacy, reassessed its cultural and philosophical implications in light of their religiously-inspired world view, and proposed to modify it.
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  28. Asghar Ali Engineer (2004). Islam, Women and Gender Justice (Shari'Ah Law). Journal of Dharma 29 (2):183-200.
     
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  29. Pat Naldi (2014). Dog Portraits by Shari Hatt. Philosophy of Photography 5 (2):89-92.
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  30. B. Petersson (2003). Politics Without a Past. The Absence of History in Postcommunist Nationalism. By Shari J. Cohen. The European Legacy 8 (1):117-117.
     
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  31. George Sarton (1933). Al-Fihrist Li Ibn Al-Nadīm by Ibn Al-Nadīm; Shāri Muhammad Alī. [REVIEW] Isis: A Journal of the History of Science 20:283-285.
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  32. Anne Savage (2003). Shari Horner, The Discourse of Enclosure: Representing Women in Old English Literature. Albany, N.Y.: State University of New York Press, 2001. Pp. Ix, 207; 1 Black-and-White Figure. [REVIEW] Speculum 78 (2):520-523.
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  33. Judith Scheele (2012). Rightful Measures : Irrigation, Land, and the Shari 'Ah in the Algerian Touat'. In Paul Dresch & Hannah Skoda (eds.), Legalism: Anthropology and History. Oxford University Press
     
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  34. Ron Shaham (1993). A Woman's Place: A Confrontation With Bedouin Custom In The Sharīʿa Court. Journal of the American Oriental Society 113 (2):192-197.
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  35.  6
    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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  36.  26
    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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  37.  6
    Walid Mansour, Khoutem Ben Jedidia & Jihed Majdoub (2015). How Ethical is Islamic Banking in the Light of the Objectives of Islamic Law? Journal of Religious Ethics 43 (1):51-77.
    Islamic banking is based on moral foundations that make it distinct from conventional banking. Some argue that because of its foundation in Islam, Islamic banking may represent a more morally appealing alternative. Yet, evidence shows that this is not the case. Indeed, the current practice of Islamic banking has not been able to achieve its goals which are based on Islam's moral values: to enhance justice, equitability, and social well-being. This essay examines the extent to which Islamic banking is ethical (...)
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  38.  1
    Mohd Salim Mohamed & Siti Nurani Mohd Noor (2015). Islamic Bioethical Deliberation on the Issue of Newborns with Disorders of Sex Development. Science and Engineering Ethics 21 (2):429-440.
    This article presents the Islamic bioethical deliberation on the issue of sex assignment surgery for infants with disorders of sex development or intersexed as a case study. The main objective of this study is to present a different approach in assessing a biomedical issue within the medium of the Maqasid al-Shari’ah. Within the framework of the maqasidic scheme of benefits and harms, any practice where benefits are substantial is considered permissible, while those promoting harms are prohibited. The concept of (...)
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  39.  1
    Youssef Cherem (2011). As ambiguidades do direito islâmico em contextos contemporâneos (The ambiguities of Islamic law in contemporary contexts) - DOI: 10.5752/ P.2175-5841.2011v9n20p153. [REVIEW] Horizonte 9 (20):153-170.
    Resumo Uma das reivindicações centrais dos movimentos políticos islâmicos é cumprir ou impor a sharī'a . Mas a visão que esses movimentos têm destoa da maneira como os sistemas jurídicos muçulmanos funcionaram historicamente. A própria definição de sharī'a , sua relação com o poder político, e sua aplicação num processo que leva a uma decisão jurídica, foram simplificados durante o processo de codificação dos séculos XIX e XX, e os movimentos islamistas são herdeiros dessa concepção "ocidentalizada" de sharī'a. Frequentemente traduzido (...)
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  40.  15
    John Kelsay (2005). Democratic Virtue, Comparative Ethics, and Contemporary Islam. Journal of Religious Ethics 33 (4):697-707.
    This essay illustrates the kind of moral analysis Jeffrey Stout advocates in "Democracy and Tradition" by way of examining a conversation among Muslims that took place between June and December 2002. Their debate centers on al-Qaìda's legitimacy as God's chosen defender of Islam, which is called into question due to the tension between al-Qaìda's military tactics and the concepts of honorable combat held within the Islamic tradition. This giving and taking of reasons in both defense and detraction of al-Qaìda's tactics (...)
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  41.  38
    Sohail H. Hashmi (2010). The Rights of Muslim Women: A Comment on Irene Oh's the Rights of God. [REVIEW] Journal of Religious Ethics 38 (3):588-593.
    This review of Irene Oh's The Rights of God focuses on women's rights in Islamic theory and practice. Oh suggests that religious establishments, and the texts they disseminate, often press believers to recognize and reject social problems, such as racial and gender discrimination. Islamic scholars and texts have played a more ambiguous role in efforts to recognize women's rights within Muslim states. Modernist intellectuals have used Islamic texts to support the advancement of women's rights, but members of the more conservative (...)
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  42.  20
    Hadassa A. Noorda (2012). The Islamic Law of War – Justifications and Regulations. Journal of Military Ethics 11 (1):67-69.
    Book Review: Ahmed Al Dawoody, The Islamic Law of War - Justifications and Regulations -.
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  43. Shari Stone-Mediatore (2010). Epistemologies of Discomfort: What Military-Family Anti-War Activists Can Teach Us About Knowledge of Violence. Studies in Social Justice 4 (1):25-45.
    This paper examines the particular relevance of feminist critiques of epistemic authority in contexts of institutionalized violence. Reading feminist criticism of “experts” together with theorists of institutionalized violence, Stone-Mediatore argues that typical expert modes of thinking are incapable of rigorous knowledge of institutionalized violence because such knowledge requires a distinctive kind of thinking-within-discomfort for which conventionally trained experts are ill-suited. The author demonstrates the limitations of “expert” modes of thinking with reference to writings on the Iraq war by Michael Ignatieff (...)
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  44. Shari Stone-Mediatore (2007). Challenging Academic Norms: An Epistemology for Feminist and Multicultural Classrooms. National Women's Studies Association Journal 19 (2):55-78.
    Even while progressive educators and feminist standpoint theorists defend the value of marginalized perspectives, many marginal-voice texts continue to be deprecated in academic contexts due to their seemingly "unprofessional," engaged, and creative styles. Thus, scholars who seek to defend a feminist and multicultural curriculum need a theory of knowledge that goes beyond current standpoint theory and accounts for the unorthodox format in which many maringal standpoints appear. In response to this challenge, this essay draws on feminist and postcolonial critics of (...)
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  45. Shari Stone-Mediatore (2011). A Not-So-Global Ethics. Philosophy in the Contemporary World 18 (1):43-57.
    This paper traces the ethnocentric structure of U.S.-published anthologies in global ethics and related fields and it examines the ethical and philosophical implications of such ethnocentrism. The author argues that the ethnocentric structure of prominent work in global ethics not only impairs the field's ability to prepare students for global citizenship but contributes to the ideological processes that maintain global inequities. In conclusion, the author makes a case that fuller engagement with global-South and indigenous writers on global issues can encourage (...)
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  46.  6
    Noor Munirah Isa, Azizan Baharuddin, Saadan Man & Lee Wei Chang (2015). Bioethics in the Malay‐Muslim Community in Malaysia: A Study on the Formulation of Fatwa on Genetically Modified Food by the National Fatwa Council. Developing World Bioethics 15 (3):143-151.
    The field of bioethics aims to ensure that modern scientific and technological advancements have been primarily developed for the benefits of humankind. This field is deeply rooted in the traditions of Western moral philosophy and socio-political theory. With respect to the view that the practice of bioethics in certain community should incorporate religious and cultural elements, this paper attempts to expound bioethical tradition of the Malay-Muslim community in Malaysia, with shedding light on the mechanism used by the National Fatwa Council (...)
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  47.  23
    Aasim I. Padela (2013). Islamic Bioethics: Between Sacred Law, Lived Experiences, and State Authority. Theoretical Medicine and Bioethics 34 (2):65-80.
    There is burgeoning interest in the field of “Islamic” bioethics within public and professional circles, and both healthcare practitioners and academic scholars deploy their respective expertise in attempts to cohere a discipline of inquiry that addresses the needs of contemporary bioethics stakeholders while using resources from within the Islamic ethico-legal tradition. This manuscript serves as an introduction to the present thematic issue dedicated to Islamic bioethics. Using the collection of papers as a guide the paper outlines several critical questions that (...)
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  48. Shari L. Dworkin, Amanda Lock Swarr & Cheryl Cooky (forthcoming). Sex, Gender, and Racial (In) Justice in Sport: The Treatment of South African Track Star Caster Semenya. Feminist Studies.
     
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  49.  3
    Shari R. Veil, Timothy L. Sellnow & Morgan C. Wickline (2013). British Petroleum: An Egregious Violation of the Ethic of First and Second Things. Business and Society Review 118 (3):361-381.
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  50. Shari Stone-Mediatore (2009). Cross-Border Feminism: Shifting the Terms of Debate for Us and European Feminists. Journal of Global Ethics 5 (1):57 – 71.
    Recent decades of women's rights advocacy have produced numerous regional and international agreements for protecting women's security, including a UN convention that affirms the state's responsibility to protect key gender-specific rights, with no exceptions on the basis of culture or religion. At the same time, however, the focus on universal women's rights has enabled influential feminists in the United States to view women's rights in opposition to culture, and most often in opposition to other people's cultures. Not surprisingly, then, feminists (...)
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