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Sumner B. Twiss [19]Sumner B. Twiss Jr [2]
  1. John Kelsay & Sumner B. Twiss (forthcoming). Editors' Note: New Appointments. Journal of Religious Ethics.
     
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  2. John Kelsay & Sumner B. Twiss (forthcoming). Editors' Note: Transitions. Journal of Religious Ethics.
     
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  3. Sumner B. Twiss (2012). Just War in Classical Chinese Thought: Introduction. Journal of Religious Ethics 40 (3):401-403.
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  4. Sumner B. Twiss & Jonathan Chan (2012). Classical Confucianism, Punitive Expeditions, and Humanitarian Intervention. Journal of Military Ethics 11 (2):81-96.
    Abstract Building on the authors' previous work regarding the classical Confucian position on the legitimate use of military force as represented by Mencius and Xunzi, this paper probes their understanding of punitive expeditions undertaken against tyrants in particular ? aims, justification, preconditions, and limits. It compares this understanding with contemporary Western models of humanitarian intervention, and argues that the Confucian punitive expedition aligns most closely with the emerging ?responsibility to protect? model in Western discussions, although it also differs from the (...)
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  5. Sumner B. Twiss & Jonathan Chan (2012). The Classical Confucian Position on the Legitimate Use of Military Force. Journal of Religious Ethics 40 (3):447-472.
    Focusing on the thought of Mencius and Xunzi, this essay reconstructs and examines the classical Confucian position on the legitimate use of military force. It begins by sketching historically important political concepts, such as types of political leaders, politics of the kingly way versus politics of the hegemonic way, and the controversial role of lords-protector. It then moves on to explore Confucian criteria for justifying resort to the use of force, giving special attention to undertaking punitive expeditions to interdict and (...)
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  6. John Kelsay & Sumner B. Twiss (2011). Editors' Note. Journal of Religious Ethics 39 (4):vi-vii.
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  7. Sumner B. Twiss (2011). Global Ethics and Human Rights: A Reflection. Journal of Religious Ethics 39 (2):204-222.
    This paper examines the contributions that the international human rights community can make to the definition and framing of a practically effective global ethic, especially in light of ongoing concerns about social and economic justice, environmental issues, and systematic abuses of vulnerable populations. The principal argument is that the human rights movement in all of its dimensions (moral, legal, political) provides the pivotal foundation for a practicable global ethic now and for the foreseeable future. Evidence for the truth of this (...)
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  8. Sumner B. Twiss (2010). Can a Perpetrator Write a Testimonio? Moral Lessons From the Dark Side. Journal of Religious Ethics 38 (1):5-42.
    By posing a heuristically provocative question, this essay compares and explores in some detail the testimonies of three infamous perpetrators from the Nazi period—Albert Speer, Rudolph Hoess, and Adolf Eichmann—for what they reveal about their motives, ideological thinking, and strategies of denial and self-deception, as well as influences from their social, political, and cultural context. The conclusion drawn is that many of the external and internal factors at work in them are recognizable to us as features of our own moral (...)
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  9. Sumner B. Twiss & Paul Lauritzen (2010). Focus on Ethics and Atrocity: An Introduction. Journal of Religious Ethics 38 (1):1-3.
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  10. Sumner B. Twiss (2008). Confucian Ethics, Concept-Clusters, and Human Rights. In Marthe Chandler Ronnie Littlejohn (ed.), Polishing the Chinese Mirror: Essays in Honor of Henry Rosemont, Jr. 49.
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  11. Sumner B. Twiss (2008). Torture, Justification, and Human Rights : Toward an Absolute Proscription. In Philip L. Quinn & Paul J. Weithman (eds.), Liberal Faith: Essays in Honor of Philip Quinn. University of Notre Dame Press.
  12. Sumner B. Twiss (2006). On Cross-Cultural Conflict and Pediatric Intervention. [REVIEW] Journal of Religious Ethics 34 (1):163 - 175.
    A critical examination of Richard Miller's position in his recent "Children, Ethics, and Modern Medicine" on how to handle pediatric interventions in cases of cross-cultural conflict between parents and doctors with respect to treating young children. Particular emphasis is placed on Miller's interpretation of and arguments about a Hmong case extensively researched by Anne Fadiman in her "The Spirit Catches You and You Fall Down". The conclusion drawn is that Miller's position requires further nuance and development, and some recommendations are (...)
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  13. Sumner B. Twiss (2005). Comparative Ethics, a Common Morality, and Human Rights. Journal of Religious Ethics 33 (4):649-657.
    This essay is a brief attempt to summarize and evaluate the contributions that "Democracy and Tradition" makes to the field of comparative ethics. It is argued that the potential impact of these contributions would be strengthened by engagement with the common morality already imbedded in international human rights norms.
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  14. Sumner B. Twiss (2004). History, Human Rights, and Globalization. Journal of Religious Ethics 32 (1):39-70.
    An illustrative comparison of human rights in 1948 and the contemporary period, attempting to gauge the impact of globalization on changes in the content of human rights (e.g., collective rights, women's rights, right to a healthy environment), major abusers and guarantors of human rights (e.g., state actors, transnational corporations, social movements), and alternative justifications of human rights (e.g., pragmatic agreement, moral intuitionism, overlapping consensus, cross-cultural dialogue).
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  15. John Kelsay & Sumner B. Twiss (2003). Editor's Note. Journal of Religious Ethics 31 (1):ix-ix.
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  16. Sumner B. Twiss & Bruce Grelle (eds.) (2000). Explorations in Global Ethics: Comparative Religious Ethics and Interreligious Dialogue. Westview Press.
    This volume for the first time brings the scholarly discipline of comparative religious ethics into constructive collaboration with the community of interreligious dialogue. Its design is premised on two important insights. First, interreligious dialogue offers to comparative religious ethics a new, more persuasive rationale, agenda of issues, and practical orientation. Second, comparative religious ethics offers to interreligious dialogue an arsenal of critical tools and methods which will enhance the sophistication of its practical work. In this way, both theory (a dominant (...)
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  17. Sumner B. Twiss (1997). On Shortcomings and Biases: A Response to Ronald M. Green's Review of the "Journal of Religious Ethics". Journal of Religious Ethics 25 (3):281 - 288.
    There is no easy escape from parochialism in its twin forms of insularity and bias. Ronald Green has suggested that the JRE suffers from both, and to the extent that this is true, correction is required. Assessing the truth of the complaint is, however, complicated. While more attention to the methods and findings of other disciplines is desirable, success in this area is best achieved (and therefore best measured) by the appropriation of such work by ethicists. Evidence of engagement with (...)
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  18. Sumner B. Twiss (1996). Comparative Ethics and Intercultural Human Rights Dialogues: A Programmatic Inquiry. In Lisa Sowle Cahill & James F. Childress (eds.), Christian Ethics: Problems and Prospects. Pilgrim Press. 357--78.
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  19. Sumner B. Twiss Jr (1977). The Problem of Moral Responsibility in Medicine. Journal of Medicine and Philosophy 2 (4):330-375.
  20. Sumner B. Twiss Jr (1974). Parental Responsibility For Genetic Health. Hastings Center Report 4 (February):9-11.
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