Christianity

Edited by Daniel Von Wachter (International Academy of Philosophy In The Principality of Liechtenstein)
About this topic
Summary By Christianity philosophers usually mean the claims that Christians take to be Christian doctrines and the religious practice that is based on them. Among these claims some are taken to be revealed doctrine (e.g. forgiveness through Christ's death), some are taken to be knowable without revelation but confirmed by revelation (e.g. the existence of God). Some Christians believes that God reveals doctrines only through the Bible, others believe that he reveals doctrines through their church too. Some Christian doctrines are more controversial among those who consider themselves Christians than others. This category includes texts that discuss claims which are believed to be (or related to) revealed Christian doctrine and not knowable without revelation, while texts discussing question x ‘from a Christian point of view‘ are categorized under x rather than here.
Key works Philosophical investigations of Christian doctrines often are classified as ‘philosophical theology’. Anthologies are Flint & Rea 2009 and Rea 2009 (two volumes). Also the term ‘analytic theology‘ is used. Crisp & Rea 2009 is an anthology with this title.
Introductions The anthologies listed above provide introductions. Davis 2006 is an introduction too.
Related categories
Subcategories:History/traditions: Christianity

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  1. His Royal I-Ness.Mark Glouberman - forthcoming - Philosophy and Theology.
    The theology of the (Hebrew) Bible, as set out in the Torah’s foundational parts, answers the question “What am I?” not the question “Why is there a world?” So the principle that the Bible’s deity, God, represents, the principle of a category of being not recognized in the pagan thinking whose basic elements Greek philosophy systematizes, first enters “In the day that . . . the Lord God formed [the] man,” not “In the beginning when God created the heavens and (...)
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  2. Holiness in Excess: Between Holiness and Metaphysics in the Wake of Rowan Williams.Jonathan M. Platter - forthcoming - Heythrop Journal.
    Rowan Williams has consistently given expression to Christian faith in surprising and genera-tive ways, especially through the language of ‘excess’ and through contemplating the excess in the narrative and identity of Christ. By attending to the grammar of excess, this essay draws out elements of the metaphysics of holiness in dialogue with Williams. I ask how creaturely being can be sustained by the holiness which generates all things without leaving holiness so ubiq-uitous as to be either trivial or hidden. I (...)
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  3. Green Purpose: Teleology, Ecological Ethics, and the Recovery of Contemplation.Andreas Nordlander - forthcoming - Studies in Christian Ethics:095394682091067.
    According to one influential narrative, a significant root of our ecological crisis is to be found in the Christian appropriation of teleology, undergirding the anthropocentrism endemic to Western thought. This article challenges this argument in three steps. First, I present the Aristotelian understanding of teleology, which is intrinsic to living organisms, and which has been suggested as a resource for ecological ethics. Second, I argue that the rejection of intrinsic teleology in favour of an extrinsic teleology first occurs with modern (...)
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  4. Moral Strangers as Co-Laborers in the Fields of Justice.Rico Vitz - 2020 - In Kevin Vallier & Josh Rasmussen (eds.), A New Theist Response to the New Atheists. London, UK:
    In this chapter, I attempt to do three things in the hope of making some progress toward fostering greater collaboration between contemporary atheists and traditional Christians in addressing contentious moral problems. First, I argue that there is little hope, in our current cultural climate, that contemporary atheists and traditional Christians can come to consensus on principles that will help us resolve our differences regarding contemporary hot-button social issues. Second, I argue that despite this fact, contemporary atheists and traditional Christians can (...)
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  5. Orthodoxy, Philosophy, and Ethics.Rico Vitz - 2019 - In Christoph Schneider (ed.), Theology and Philosophy in Eastern Orthodoxy: Essays on Orthodox Christianity and Contemporary Thought. Eugene, OR, USA:
    My aim in this chapter is to help develop the groundwork for greater dialogue on ethical issues at the intersection of philosophy, psychology, and the neptic tradition of Orthodox Christianity. My efforts towards this end proceed in three steps. In the first section, I offer some preliminary conceptual clarifications concerning the field of ethics. In the second section, I explain the Orthodox tradition in light of these conceptual clarifications and show that the Orthodox Christian way of life embodies a type (...)
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  6. A Road From Rome Through Antioch.Rico Vitz - 2012 - In Turning East: Contemporary Philosophers and the Ancient Christian Faith. Yonkers, NY, USA:
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  7. Plato's Republic.Rico Vitz - 2014 - In Steven Wilkens & Don Thorsen (eds.), Twelve Great Books that Changed the University. Eugene, OR, USA: pp. 17-35.
    The aims of this volume, Twelve Great Books that Changed the University, are to introduce a dozen great books to non-specialists and to explain the impact of these texts both on the academy and on Christian life. In this chapter, I attempt to do three things in order to provide a helpful introduction to Plato's Republic. I begin by providing an overview of the work. I continue by explaining the enduring significance of the text for the university itself, for philosophy, (...)
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  8. Review of Social Justice Isn't What You Think It Is. [REVIEW]Gary Chartier - 2016 - The Independent Review 21:302-306.
  9. Review of Brian Hebblethwaite, Ethics and Religion in a Pluralistic Age. [REVIEW]Gary Chartier - 1998 - Andrews University Seminary Studies 36:128-31.
  10. Review of Nicholas Lash, The Beginning and the End of 'Religion'. [REVIEW]Gary Chartier - 1999 - Andrews University Seminary Studies 37:125-28.
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  11. Review of Arthur Peacocke, All That Is. [REVIEW]Gary Chartier - 2007 - Theological Book Review 19:74.
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  12. Review of Richard Swinburne, Revelation. [REVIEW]Gary Chartier - 2008 - Theological Book Review 20:153-54.
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  13. Richard Rorty's American Faith.Gary Chartier - 2003 - Anglican Theological Review 85:255-82.
    Critiques the political theory articulated in and evidently presupposed by Rorty's Achieving Our Country. Argues for greater political radicalism and theological realism.
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  14. Loving Friends and Loving God.Gary Chartier - 1999 - Spectrum 27 (4):11-22.
    Examines issues in ethics and philosophical theology raised by the attempt to understand the relationship between particular creaturely loves and love for God.
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  15. Richard Swinburne.Gary Chartier - 2009 - In Ian Markham (ed.), Blackwell Companion to the Theologians. Oxford, UK: pp. 2: 467-74.
    Examines the distinguished philosopher Richard Swinburne's project in philosophical theology.
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  16. Review of Toward a Theology of Psychological Disorder. [REVIEW]Derek McAllister - forthcoming - Heythrop Journal.
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  17. Book Review: Celia Deane-Drummond and Rebecca Artinian-Kaiser (Eds), Theology and Ecology Across the Disciplines: On Care for Our Common Home. [REVIEW]Andrew Bowyer - 2020 - Studies in Christian Ethics 33 (2):271-274.
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  18. Book Review: Terence Keel, Divine Variations: How Christian Thought Became Racial Science. [REVIEW]Andrew T. Draper - 2020 - Studies in Christian Ethics 33 (2):279-283.
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  19. Book Review: Harold Heie, with a Foreword by George Marsden, Respectful LGBT Conversations: Seeking Truth, Giving Love, and Modeling Christian Unity. [REVIEW]Karen R. Keen - 2020 - Studies in Christian Ethics 33 (2):277-279.
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  20. Book Review: John Fea, Believe Me: The Evangelical Road to Donald Trump. [REVIEW]Jenny Leith - 2020 - Studies in Christian Ethics 33 (2):274-277.
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  21. Book Review: Michael Mawson, Christ Existing as Community: Bonhoeffer’s Ecclesiology. [REVIEW]Jennifer Moberly - 2020 - Studies in Christian Ethics 33 (2):286-289.
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  22. Book Review: D. Stephen Long, Augustinian and Ecclesial Christian Ethics: On Loving Enemies. [REVIEW]Colin Patterson - 2020 - Studies in Christian Ethics 33 (2):283-286.
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  23. Book Review: Christina Nellist, Eastern Orthodox Christianity and Animal Suffering: Ancient Voices in Modern Theology. [REVIEW]David Grumett - 2020 - Studies in Christian Ethics 33 (2):289-292.
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  24. Book Review: David S. Robinson, Christ and Revelatory Community in Bonhoeffer’s Reception of Hegel. [REVIEW]Barry Harvey - 2020 - Studies in Christian Ethics 33 (2):292-294.
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  25. Power in Black and Pentecostal: An Engagement with Bretherton.R. David Muir - 2020 - Studies in Christian Ethics 33 (2):253-261.
    This article focuses on Bretherton’s treatment of Pentecostalism and Black Power and how they conceive and challenge notions of democracy, citizenship and capitalism. Recognising the ‘tensional’ relationship between democracy and Christianity, I explore his treatment of Pentecostalism and capitalism. I am sympathetic to Bretherton’s analysis of the socio-political transformation Pentecostalism offers, but point to regressive influences associated with the ‘prosperity gospel’. Relating his treatment of Black Power to the wider ‘Black radical tradition’, I conclude with reference to political activism in (...)
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  26. On God and Democracy: Engaging Bretherton’s Christ and the Common Life.Stanley Hauerwas - 2020 - Studies in Christian Ethics 33 (2):235-242.
    In this article I try to introduce the overall structure of Bretherton’s book Christ and the Common Life by showing how each chapter displays how talk of God and talk of politics are mutually constitutive. In particular I try to show how Bretherton’s ‘case studies’ are arranged to develop his constructive thesis. My paper was not meant to be critical, though I raise the question of whether Bretherton’s project is not a very sophisticated form of Constantinianism—a question that very much (...)
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  27. Historical Hinterlands for Religious Freedom in the United Kingdom.Mark Hill Qc - 2020 - Studies in Christian Ethics 33 (2):147-155.
    The peculiar and particular manner in which freedom of religion is promoted and protected in the United Kingdom owes much to the nation’s history. This article offers a highly selective consideration of some of the incidents of history which have shaped or foreshadowed the lived reality of freedom of religion in Britain today. It traces key episodes over past centuries, crudely categorised as the Seven Ages of Religious Liberty.
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  28. Can Religious Establishment Be Liberal Enough? 1.Cécile Laborde - 2020 - Studies in Christian Ethics 33 (2):215-223.
    In this article, I aim to do two things. I offer an assessment of religious establishment according to liberal standards. I then ask how this analysis bears on Nigel Biggar’s defence of Anglican establishment. I argue that only some features of Anglican establishment are compatible with the liberal standard of what I call minimal secularism.
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  29. The Professional Politician and the Activist.Oliver O’Donovan - 2020 - Studies in Christian Ethics 33 (2):243-252.
    Luke Bretherton wishes to encourage informal political activity, and asserts a contrast between two complementary and alternative ways of doing politics, formal and informal. But the tendency in his descriptions is to replace formal with informal politics, which is then in danger of being left without responsibility to the structures of political society.
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  30. Historical Foundations and Enduring Fundamentals of American Religious Freedom.John Witte - 2020 - Studies in Christian Ethics 33 (2):156-167.
    The eighteenth-century American founders believed that religion is special and deserves special constitutional protection, and that all peaceable faiths must be drawn into the constitutional process and protection. The founders introduced six constitutional principles for the protection of religious freedom: freedom of conscience, free exercise of religion, religious pluralism, religious equality, separation of church and state, and no state establishment of religion. Since the 1940s, the United States Supreme Court has upheld these religious freedom principles in more than 170 cases, (...)
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  31. Gotta Serve Somebody? Religious Liberty, Freedom of Conscience, and Religion as Comprehensive Doctrine.Francis J. Beckwith - 2020 - Studies in Christian Ethics 33 (2):168-178.
    This article critically assesses an account of religious liberty often associated with several legal and political philosophers: Ronald Dworkin, John Rawls, and Christopher Eisgruber and Lawrence Sager. Calling it the Religion as Comprehensive Doctrine approach, the author contrasts it with an account often attributed to John Locke and the American Founders Thomas Jefferson and James Madison, the Two Sovereigns approach. He argues that the latter provides an important corrective to RCD’s chief weakness: RCD eliminates from our vision those aspects of (...)
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  32. Anglican Establishment: How is It Liberal?Nigel Biggar - 2020 - Studies in Christian Ethics 33 (2):205-214.
    This article argues that the kind of religious establishment that currently obtains in England is sufficiently liberal in the sense that it accommodates rights to religious freedom and is compatible with political equality. What is more, insofar as it expresses a Christian anthropology, established Anglicanism can generate the ‘thick’ set of virtues necessary to make citizens capable of respecting liberal rights. In the course of defending its thesis, the argument disputes John Rawls’s description of the ‘overlapping consensus’ as one that (...)
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  33. Politics in the Service of Society: A Response to My Interlocutors.Luke Bretherton - 2020 - Studies in Christian Ethics 33 (2):262-270.
    This article is a response to Hauerwas’s, O’Donovan’s and Muir’s engagements with Christ and the Common Life. Three distinctions that operate in the book are clarified, namely that between formal and informal politics, bottom-up forms of democratic politics and top-down forms of statecraft, and social and political relations. In setting these out, the distinction between public and private is critiqued and two, interrelated moves made in the book are defended. First, that democratic politics precedes and sustains a liberal polity. And (...)
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  34. Religious Freedom and the Churches: Contemporary Challenges in the United States Today1.Richard W. Garnett - 2020 - Studies in Christian Ethics 33 (2):194-204.
    A crucial, but often overlooked, dimension of the human and constitutional right to religious freedom is the autonomy of religious institutions, associations and societies with respect to matters of governance, doctrine, formation and membership. Although the Supreme Court of the United States has affirmed this autonomy in the context of American constitutional law, it is vulnerable, and even under threat, for a variety of reasons, including a general decline in the health of civil society and mediating associations and a crisis (...)
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  35. Is Religious Freedom Under Threat From British Equality Laws?Julian Rivers - 2020 - Studies in Christian Ethics 33 (2):179-193.
    A series of cases, some of them with a high media profile, suggest that freedom of religion or belief in the United Kingdom is being undermined by the operation of new equality laws. This article outlines the constitutional context for liberty and equality rights as well as the main ways in which religious liberty is secured by and within equality law. However, British equality law puts pressure on religious liberty in four ways: it confines the relevance of ‘religion’ to limited (...)
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  36. Is Religious Liberty Under Threat? An Introduction to the Symposium.Matthew Lee Anderson - 2020 - Studies in Christian Ethics 33 (2):141-146.
    This introduction surveys the contributions to this issue, which were originally delivered at Oxford University in 2018. By exploring the interconnections and shared motifs, this article suggests that the answer to this symposium is a tentative ‘yes’, but that the sources of those threats arise from the background culture within which these papers are situated.
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  37. Relational Views of Humanness: The Reciprocity of Ontos and Telos.Marcia Pally - 2020 - Studies in Christian Ethics 33 (2):224-234.
    This article explores humanity’s ontology of relationality and telos of the common good as not only inseparable but mutually constitutive, drawing on the work of Thomas Aquinas and looking into the debates between Charles De Koninck and Jacques Maritain.
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  38. Aspects of the Rapid Development of Christian Religious Travel in the 4th Century A.D.Jan M. Van der Molen - Mar 20, 2020 - University of Groningen.
    'People travelled for numerous reasons,' so J.W. Drijvers submits at the beginning of his piece on travel and pilgrimage literature. Be it ‘commerce, government affairs, religion, education, military business or migration,’ people ‘made use of the elaborate system of roads and modes of transport such as wagons, horses and boats’ to traverse the far-reaching stretches of the Roman Empire. And for 4th century Christians in particular, participating in religious festivals as well as interaction with holy sites, sacred artifacts and clergymen (...)
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  39. On One Case of Condensation.Andrej Poleev - 2020 - Enzymes 18.
  40. Teresa Obolevitch, Faith and Science in Russian Religious Thought, Oxford: Oxford University Press, 2019. [REVIEW]Frédéric Tremblay - 2020 - Studies in East European Thought 72 (1):83-87.
    This is a review of Teresa Obolevitch's Faith and Science in Russian Religious Thought, which provides an intellectual history of the collaboration between fides and ratio in the course of the development of Russian thought, from its Byzantine origins to the twenty-first century. Obolevitch examines various approaches to combining faith and science in such eighteenth-century thinkers as Mikhail Lomonosov and Gregory Skovoroda, the nineteenth-century thinkers Victor Kudryavtsev-Platonov, Dimitrii Golubinsky, Sergei Glagolev, the Schellingian Peter Chaadaev, the Slavophiles Alexei Khomyakov and Ivan (...)
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  41. On Emily Paul on Brian Leftow.Matthew James Collier - 2019 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3 (2):140-151.
    Emily Paul has recently argued that Brian Leftow’s account of why the import of God’s becoming Incarnate is not temporal but modal fails. She argues that Leftow’s required modal variation is not satisfied. That is, we do not have the required variation across logical space concerning the Incarnation. Paul examines her argument on two possible worlds theories: theistic ersatzism and (what I call) Lewisian theism. She thinks that both possible worlds theories face difficulties. I argue that Paul fails to provide (...)
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  42. Crossroads of Forgiveness: A Transcendent Understanding of Forgiveness in Kierkegaard’s Religious Writings and Immanent Account of Forgiveness in Contemporary Secular and Christian Ethics.Andrzej Słowikowski - 2019 - International Journal for Philosophy of Religion 87 (1):55-80.
    This paper is an attempt to clash the problem of forgiveness as formulated in contemporary secular and Christian ethics with Kierkegaard’s considerations concerning this issue. Kierkegaard’s thought is increasingly used in the modern debate on forgiveness. It is therefore worth investigating whether Kierkegaard’s considerations are really able to overcome in any way contemporary disputes concerning this problem or enrich our thinking in this area. The main thesis of this paper states that there is a fundamental, ontological difference between Kierkegaard’s understanding (...)
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  43. Pascal, Pascalberg, and Friends.Samuel Lebens - 2020 - International Journal for Philosophy of Religion 87 (1):109-130.
    Pascal’s wager has to face the many gods objection. The wager goes wrong when it asks us to chose between Christianity and atheism, as if there are no other options. Some have argued that we’re entitled to dismiss exotic, bizarre, or subjectively unappealing religions from the scope of the wager. But they have provided no satisfying justification for such a radical wager-saving dispensation. This paper fills that dialectical gap. It argues that some agents are blameless or even praiseworthy for ignoring (...)
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  44. A path to authenticity: Kierkegaard and Dostoevsky on existential transformation.Petr Vaškovic - 2020 - International Journal for Philosophy of Religion 87 (1):81-108.
    While there has been considerable interest in the writings of Søren Kierkegaard and Fyodor Dostoevsky, both of whom are considered seminal existential thinkers, relatively little has been said about similarities in their thought. In this paper, I propose to read their philosophical and literary works together as texts that offer an elaborate model of an existential religious transformation. Both Kierkegaard and Dostoevsky sketch a path leading from the inauthentic, internally fragmented and egotistic self to the authentically Christian, humble and loving (...)
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  45. A Thousand and One Thebaidian Noons: Transhumanism and Acedia.Benjamin N. Parks - 2020 - Heythrop Journal:1-14.
    Critiques of transhumanism from Christian theologians and philosophers often focus on the movement’s disdain for the human body. These criticisms are expressed in a number of different ways. Some argue that the transhumanists’ disdain is a new form of Gnosticism, while others argue that it leads to real violence against real human bodies. When such criticisms turn to identify the particular sin of which transhumanism is guilty, they sometimes identify vainglory as the besetting sin, but more often than not pride (...)
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  46. Зеркало Клио: Метафизическое Постижение Истории.Алексей Владиславович Халапсис - 2017 - Днипро, Днепропетровская область, Украина, 49000:
    В монографии представлены несколько смысловых блоков, связанных с восприятием и интерпретацией человеком исторического бытия. Ранние греческие мыслители пытались получить доступ к исходникам (началам) бытия, и эти интенции легли в основу научного знания, а также привели к появлению метафизики. В классической (и в неклассической) метафизике за основу была принята догма Пифагора и Платона о неизменности подлинной реальности, из чего следовало отрицание бытийного характера времени. Автор монографии отказывается от этой догмы и предлагает стратегию обновления метафизики и перехода ее к новому — постнеклассическому (...)
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  47. Roman Patriotism and Christian Religion.Alex V. Halapsis - 2017 - Socio-Political Processes 6 (2-3):251-267.
    Ideology is an important part of the political mechanism that helps to ensure the loyalty of citizens to the state and give it a moral basis and justification. Roman patriotism was deeply religious. The community was the subject of faith, but also faith was a state duty, a testimony of trustworthiness. Personal religiosity was res privata, but loyalty to the state cult was res publica. Roman ideology was based on respect for ancestors, respect for the institution of the family and (...)
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  48. An Enduring Ethic of End of Life Care: Catholic Health Australia's Response to Victoria's 'Voluntary Assisted Dying' Act as Participatory Theological Bioethics.Daniel J. Fleming - 2019 - The Australasian Catholic Record 96 (4):458.
    Fleming, Daniel J On 19 June 2019, Victoria's 'Voluntary Assisted Dying' Act came into effect. The Act makes legal two interventions at the end of life. In most cases, it allows a doctor to prescribe a patient who meets certain criteria with a lethal substance, which it is supposed a patient will take at a time and place of their choosing to end their life. In rarer cases, where a patient is unable to ingest the lethal substance, it also allows (...)
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  49. Человек – это память.Andrej Poleev - 2019 - Enzymes 17.
    Человек – это память. Чтобы понять, что такое человек, необходимо понять, что такое память.
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  50. Hope in Christianity.Anne Jeffrey - 2019 - In Titus Stahl & Claudia Blöser (eds.), The Moral Psychology of Hope. London: pp. 37-56.
    In this essay I aim to illuminate the nature of Christian hope by looking at the tradition’s answers to three philosophical questions and then comparing them to those of contemporary secular accounts. First, What are the possible objects of hope? Next, What are the psychological conditions a person must meet to have hope? Finally, What makes a hope rational and what makes it good for human life? I conclude by suggesting that the role of hope in bringing about social goods (...)
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