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  1.  3
    Paul Ramsey & Stanley Hauerwas (2002). The Just War: Force and Political Responsibility. Rowman & Littlefield Publishers.
    With a new foreword by noted theologian and ethicist Stanley Hauerwas, this classic text on war and the ethics of modern statecraft written at the height of the Vietnam era in 1968 speaks to a new generation of readers. Characterized by a sophisticated yet back-to-basics approach, The Just War begins with the assumption that force is a fact in political life which must either be reckoned with or succumbed to. It then grapples with modern challenges to traditional moral principles of (...)
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  2.  5
    Stanley Hauerwas (2001). The Hauerwas Reader. Duke University Press.
    "This collection is obviously a labor of love. Fortunately, it is also a labor of editorial care and precision.
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  3. Stanley Hauerwas (1981). A Community of Character Toward a Constructive Christian Social Ethic.
     
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  4.  24
    Stanley Hauerwas & Samuel Wells (eds.) (2004). The Blackwell Companion to Christian Ethics. Blackwell Pub..
    The Blackwell Companion to Christian Ethics presents a comprehensive and systematic exposition of Christian ethics, seen through the lens of Christian worship.
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  5. Stanley Hauerwas (1984). The Peaceable Kingdom a Primer in Christian Ethics. Monograph Collection (Matt - Pseudo).
     
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  6. Romand Coles & Stanley Hauerwas (2009). Christianity, Democracy, and the Radical Ordinary: Conversations Between a Radical Democrat and a Christian. American Journal of Theology and Philosophy 30 (2):218-221.
     
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  7. Stanley Hauerwas & Charles Robert Pinches (1997). Christians Among the Virtues Theological Conversations with Ancient and Modern Ethics.
     
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  8.  11
    Stanley Hauerwas (2007). The State of the University: Academic Knowledges and the Knowledge of God. Blackwell Pub..
    In this book, controversial and world-renowned theologian, Stanley Hauerwas, tackles the issue of theology being sidelined as a necessary discipline in the modern university. It is an attempt to reclaim the knowledge of God as just that – knowledge. Questions why theology is no longer considered a necessary subject in the modern university, and explores the role it should play in the development of our “knowledge” Considers how theology is often excluded from the knowledges of the modern university because these (...)
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  9. Stanley Hauerwas (1974). Vision and Virtue. Notre Dame, Ind.,Fides Publishers.
     
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  10. Stanley Hauerwas (1991). After Christendom? How the Church is to Behave If Freedom, Justice, and a Christian Nation Are Bad Ideas.
     
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  11. Stanley Hauerwas (1986). Vision and Virtue: Essays in Christian Ethical Reflection. University of Notre Dame Press.
    “In describing Hauerwas’ work as Christian ethics, one can allow that phrase its full scope of meaning. It is the work of an ethician who is thoroughly conversant with that branch of philosophy and comes to grips with its major issues. He is also firmly committed to the view that, in modifying the substantive ‘ethics’ with the adjective ‘Christian,’ one is designating a distinct reality.... Hauerwas invites us to share an understanding of ethics in general and of Christian ethics in (...)
     
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  12. Stanley Hauerwas (1988). Suffering Presence Theological Reflections on Medicine, the Mentally Handicapped and the Church. Monograph Collection (Matt - Pseudo).
     
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  13.  12
    Stanley Hauerwas (2012). Remembering How and What I Think: A Response to the Jre Articles on Hauerwas. Journal of Religious Ethics 40 (2):296-306.
    In this essay Stanley Hauerwas reflects on his life's work by responding to the critical contributions found in the essays of this volume. Rather than trying to defend a “position,” Hauerwas takes this opportunity to offer further insight into how he sees his work to be driven by theology, insofar as his ethical reflection cannot be extricated from Christological considerations. It is this Christological center that allows him to avoid making a false separation between the person and work of Jesus (...)
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  14. Stanley Hauerwas, Richard Bondi & David B. Burrell (1977). Truthfulness and Tragedy Further Investigations in Christian Ethics.
     
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  15. Stanley Hauerwas (2004). With the Grain of the Universe. Journal of Religious Ethics 32 (1):219-234.
    Stanley Hauerwas's Gifford Lectures are, at least in part, an interpretation of the Giffords that came before him. As a contribution to intellectual and theological history, however, I wish Hauerwas had given witness to Santayana's Hermes the hermeneut, along with the considerable, indeed considerate, witness he does give to his own Christian faith. Hauerwas seems to dislike Reinhold Niebuhr and, by my account, misreads William James. Thus I have to conclude that "With the Grain of the Universe" does not measure (...)
     
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  16. Stanley Hauerwas (1988). Christian Existence Today Essays on Church, World and Living in Between. Monograph Collection (Matt - Pseudo).
     
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  17. Stanley Hauerwas (1994). Character and the Christian Life: A Study in Theological Ethics. University of Notre Dame Press.
     
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  18. Stanley Hauerwas & Alasdair C. Macintyre (1983). Revisions Changing Perspectives in Moral Philosophy.
     
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  19. Stanley Hauerwas (1990). Naming the Silences God, Medicine, and the Problem of Suffering. Monograph Collection (Matt - Pseudo).
  20.  3
    Stanley Hauerwas & Romand Coles (2010). “Long Live the Weeds and the Wilderness Yet”: Reflections on a Secular Age. Modern Theology 26 (3):349-362.
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  21. Stanley Hauerwas (1988). Against the Nations: War and Survival in a Liberal Society. Harper & Row.
     
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  22.  10
    Stanley Hauerwas (2003). Between Christian Ethics and Religious Ethics: How Should Graduate Students Be Trained? Journal of Religious Ethics 31 (3):399 - 412.
    By focusing on questions concerning what kind of training graduate students in theology and ethics and religious ethics should receive, I try to initiate a conversation we need to have about the kind of work the JRE should foster.
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  23. Stanley Hauerwas (1997). In Good Company: The Church as Polis. University of Notre Dame Press.
     
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  24.  49
    Stanley Hauerwas (1974). The Moral Limits of Population Control. Thought: A Journal of Philosophy 49 (3):237-249.
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  25.  10
    Stanley Hauerwas (1986). Some Theological Reflections on Gutierrez's Use of 'Liberation' as a Theological Concept. Modern Theology 3 (1):67-76.
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  26.  32
    David Burrell & Stanley Hauerwas (1974). Self-Deception and Autobiography: Theological and Ethical Reflections on Speer's "Inside the Third Reich". Journal of Religious Ethics 2 (1):99 - 117.
    Albert Speer's life offers a paradigm of self-deception, and his autobiography serves to illustrate Fingarette's account of self-deception as a persistent failure to spell out our engagements in the world. Using both Speer and Fingarette, we show how self-deception becomes our lot as the stories we adopt to shape our lives cover up what is destructive in our activity. Had Speer not settled for the neutral label of "architect," he might have found a story substantive enough to allow him to (...)
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  27.  25
    Stanley Hauerwas (1973). The Self as Story: Religion and Morality From the Agent's Perspective. Journal of Religious Ethics 1:73-85.
    Objecting to a restrictive view of morality that limits moral philosophy and religious ethics to what can be logically displayed, this essay seeks to expand our understanding of morality in a way that permits one to account for intentionality in the moral life. It claims that religion makes a contribution to our moral behavior beyond that of motivating one to be moral. The author argues that a right understanding of the relationship of thought and action is essential if we are (...)
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  28. Stanley Hauerwas (2005). An Unpublished Foreword1. New Blackfriars 86 (1003):291-295.
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  29.  12
    Stanley Hauerwas & Samuel Wells (2004). Christian Ethics as Informed Prayer. In Stanley Hauerwas & Samuel Wells (eds.), The Blackwell Companion to Christian Ethics. Blackwell Pub. 1.
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  30.  7
    Stanley Hauerwas, Daniel Umbel, Anthony Siegrist, Mark Nation & Jennifer Moberly (2015). Book Review: Mark Thiessen Nation, Anthony G. Siegrist and Daniel P. Umbel, with Foreword by Stanley Hauerwas, Bonhoeffer the Assassin? Challenging the Myth, Recovering His Call to Peacemaking. [REVIEW] Studies in Christian Ethics 28 (2):248-251.
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  31. Stanley Hauerwas (1993). Chrzescijanskie widzenie cnoty. Roczniki Filozoficzne 41 (2):23.
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  32.  11
    Stanley Hauerwas (1995). Remembering Martin Luther King Jr. Remembering: A Response to Christopher Beem. Journal of Religious Ethics 23 (1):135-148.
    The question of the relation of my work to that of Martin Luther King Jr. cannot be resolved with the theoretical tools Christopher Beem brings to the task. Stanley Fish has written that "those who detach King's words from the history that produced them erase the fact of that history from the slate, and they do so, paradoxically, in order to prevent that history from being truly and deeply altered." The vice of liberalism is not selfishness so much as a (...)
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  33.  8
    Stanley Hauerwas (1997). Christians in the Hands of Flaccid Secularists. Ethical Perspectives 4 (1):32-44.
    I am a Christian theologian who teaches ethics. I could alternatively say I am a Christian ethicist, with the hope that most people would concentrate on the noun and not the qualifier but that probably wouldn t help matters much. In fact many people have become and still do become Christian ethicists because they do not like theology. They think justice is something worth thinking about or even advocating or doing, but they do not like or they see little point (...)
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  34.  7
    Stanley Hauerwas (1985). Time and History in Theological Ethics: The Work of James Gustafson. Journal of Religious Ethics 13 (1):3 - 21.
    This essay traces Gustafson's understanding of the methodological significance of history and time for theological ethics. I argue that Gustafson qualifies his original thoroughgoing historicist perspective in the interest of developing a natural theology and ethics. His continuing emphasis on a historical perspective, I suggest, is best understood by attending to his recommendation that the theologian's task is best captured by the image of the "participant.".
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  35.  8
    John Berkman & Stanley Hauerwas (1996). Capital Punishment. In Paul A. B. Clarke & Andrew Linzey (eds.), Dictionary of Ethics, Theology, and Society. Routledge 100--5.
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  36.  10
    Stanley Hauerwas (2000). Christian Ethics In Jewish Terms: A Response to David Novak. Modern Theology 16 (3):293-299.
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  37.  10
    Stanley Hauerwas (1980). The Church in a Divided World. The Interpretative Power of the Christian Story. Journal of Religious Ethics 8 (1):55-82.
    Recognition of the narrative character of Christian convictions for the formation of the character of community and individuals is crucial for understanding how such convictions can be said to be true or false. In particular the truth of Christian convictions is revealed by their power to form and sustain a community capable of witnessing to the God of heaven and earth in a divided and violent world. The ethics of such a community contrasts sharply with those moral theories that ignore (...)
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  38.  9
    Stanley Hauerwas & Samuel Wells (2004). How the Church Managed Before There Was Ethics. In Stanley Hauerwas & Samuel Wells (eds.), The Blackwell Companion to Christian Ethics. Blackwell Pub. 9--39.
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  39.  12
    Stanley Hauerwas (2013). Niebuhr One More Time. Journal of Religious Ethics 41 (3):548-550.
    In this essay Stanley Hauerwas offers a response to Edmund Santurri's review of Reinhold Niebuhr's An Interpretation of Christian Ethics.
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  40.  9
    Stanley Hauerwas (2013). Bearing Reality: A Christian Meditation. Journal of the Society of Christian Ethics 33 (1):3-20.
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  41.  7
    Stanley Hauerwas (1977). The Politics of Charity. Interpretation 31 (3):251-262.
    The Gospel of Luke contains important clues about how Christians should care for the poor, that is, what form our charity should take and in what sense such a charity is politics.
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  42.  7
    Stanley Hauerwas (1993). Why I Am Neither a Communitarian nor a Medical Ethicist. Hastings Center Report 23 (6 Suppl):S9.
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  43.  6
    M. Gustafson, Stanley Hauerwas, George BChusfh, Andrew Lustig, James J. McCartney, Karen Ritchie, David C. Thomasma & Becky Cox White (1991). The Editors Express Their Appreciation to the Following Individuals Who, Though Not Members of the Advisory Board, Generously Reviewed Articles for the Journal During 1990: George J. Annas, Nora K. Bell, Robert C. Cefalo, John H. Cover-Dale, Larry Churchill, Rebecca Dresser, Gary B. Ferngren, James. [REVIEW] Journal of Medicine and Philosophy 16 (369).
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  44.  3
    Stanley Hauerwas (1992). Whose Conscience? Whose Emotion? Hastings Center Report 22 (1):48-49.
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  45.  6
    Stanley Hauerwas (1983). Casuistry as a Narrative Art. Interpretation 37 (4):377-388.
    In a Christian context casuistry is a necessity because it provides the means by which we learn to check our particular telling of the story of God with the way our community tells it.
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  46.  2
    Stanley Hauerwas (2003). Between Christian Ethics and Religious Ethics. Journal of Religious Ethics 31 (3):399-412.
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  47.  5
    Stanley Hauerwas (2014). How I Think I Learned To Think Theologically. American Catholic Philosophical Quarterly 88 (4):641-658.
    Stanley Hauerwas draws upon the Aristotelian philosophy of Alasdair MacIntyre and Charles Taylor to reflect upon his own approach to theology. Like MacIntyre and Taylor, Haurwas rejects the modern theoretical “position from nowhere” that demands “a ground that is unassailable.” Instead he approaches theology as an exercise of practical rationality that takes seriously the varied “presumptions that shape the character” of different individuals and communities. Hauerwas reflects on the practical nature of theology by surveying his own attempt to work as (...)
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  48.  11
    Stanley Hauerwas (1985). Pacifism. Faith and Philosophy 2 (2):99-104.
  49.  11
    Stanley Hauerwas (1975). Obligation and Virtue Once More. Journal of Religious Ethics 3 (1):27 - 44.
    The author maintains that virtue and obligation are interdependent notions, neither of which is capable of either being understood or put into practice without the other. He argues that William Frankena's treatment of these concepts obscures this relationship, both because it gives primacy to an ethics of obligation and because it consists in examination of an artificial model of a "pure" theory of virtue. The author also considers the implication of this relationship for the question of the relation of morality (...)
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  50.  2
    Stanley Hauerwas (1993). The Difference of Virtue and the Difference It Makes: Courage Exemplified. Modern Theology 9 (3):249-264.
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