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

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  1.  87
    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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  2.  58
    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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  3.  25
    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. Sudarshan Aruna & Baum Shari (2014). Cross-Language Competition is Modulated by Individual Differences in Executive Function: An Aging Study. Frontiers in Psychology 5.
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  6.  52
    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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  7.  8
    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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  8.  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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  9.  64
    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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  10.  32
    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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  11.  5
    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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  12.  7
    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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  13.  3
    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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  14.  2
    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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  15.  13
    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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  16.  14
    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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  17. 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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  18.  1
    Alamin Mazrui (forthcoming). Sharīʿa in Africa Today: Reactions and ResponsesEdited by John Chesworth and Franz Kogelmann. Journal of Islamic Studies:etv110.
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  19.  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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  20.  20
    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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  21.  16
    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.
  22.  21
    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]?'.
  23.  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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  24.  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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  25.  2
    Dawood Ashraf (forthcoming). Does Shari ’Ah Screening Cause Abnormal Returns? Empirical Evidence From Islamic Equity Indices‘. Journal of Business Ethics.
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  26.  2
    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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  27. 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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  28. 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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  29. I. Cebeci (2015). Shari Ah Compliant Private Equity and Islamic Venture Capital by Fara Madehah Ahmad Farid. Journal of Islamic Studies 26 (2):252-253.
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  30. Ismail Cebeci (2015). Shariʿah Governance in Islamic BanksBy Zulkifli Hasan. Journal of Islamic Studies 26 (3):393-395.
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  31. 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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  32. Muhammed Selim El-awa (1991). Approaches to Sharī'a: A Response to N. J. Coulson's a History of Islamic Law. Journal of Islamic Studies 2 (2):143-179.
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  33. Asghar Ali Engineer (2004). Islam, Women and Gender Justice (Shari'Ah Law). Journal of Dharma 29 (2):183-200.
     
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  34. E. S. Kennedy & Ahmad S. Dallal (1997). An Islamic Response to Greek Astronomy: Kitāb Taʿdīl Hayʾat Al-Aflāk of Sadr Al-SharīʿaAn Islamic Response to Greek Astronomy: Kitab Tadil Hayat Al-Aflak of Sadr Al-Sharia. Journal of the American Oriental Society 117 (2):384.
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  35. Y. Mohamed (1998). Knowledge and Purification of the Soul an Annotated Translation with Introduction of Sfahani's Kitab Al-Dhari'a Ila Makarim Al-Shari'A. Journal of Islamic Studies 9 (1):1-34.
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  36. Pat Naldi (2014). Dog Portraits by Shari Hatt. Philosophy of Photography 5 (2):89-92.
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  37. T. M. Naniya (2002). History of the Shari' a in Some States of Northern Nigeria to Circa 2000. Journal of Islamic Studies 13 (1):14-31.
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  38. 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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  39. 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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  40. George Sarton (1933). Al-fihrist li Ibn al-NadīmIbn al-Nadīm Shāri Muhammad Alī. Isis 20 (1):283-285.
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  41. 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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  42. 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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  43. 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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  44. Ron Shaham (1993). A Woman's Place: A Confrontation with Bedouin Custom in the Sharīʿa CourtA Woman's Place: A Confrontation with Bedouin Custom in the Sharia Court. Journal of the American Oriental Society 113 (2):192.
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  45. Susan A. Spectorsky & Aharon Layish (1994). Divorce in the Libyan Family: A Study Based on the Sijills of the Shariʿa Courts of Ajdābiyya and KufraDivorce in the Libyan Family: A Study Based on the Sijills of the Sharia Courts of Ajdabiyya and Kufra. Journal of the American Oriental Society 114 (4):678.
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  46. Richard C. Taylor, Averroes on the Sharîʿah of the Philosophers.
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  47. Y. Wahyudi (1998). Ali Shari'Ati and Bint Al-Shati' on Free Will: A Comparison. Journal of Islamic Studies 9 (1):35-45.
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  48. Farhat J. Ziadeh & Ron Shaham (1999). Family and the Courts in Modern Egypt: A Study Based on Decisions by the Sharīʿa Courts, 1900-1955Family and the Courts in Modern Egypt: A Study Based on Decisions by the Sharia Courts, 1900-1955. [REVIEW] Journal of the American Oriental Society 119 (2):334.
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  49.  29
    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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  50.  8
    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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