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  1. Peter Abelard (2006). Scito Te Ipsum (Ethica) =. Meiner.
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  2. Mitchell Aboulafia (1981). Behavior Modification and "Punishment" of the Innocent. [REVIEW] Journal of Thought 16 (1).
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  3. Lilli Alanen, Sara Heinämaa & Thomas Wallgren (eds.) (1997). Commonality and Particularity in Ethics. St. Martin's Press.
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  4. Brenda Almond (1992). Taking Morality Seriously. Journal of Applied Philosophy 9 (1):117-118.
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  5. Sidney Ball (1906). Book Review:Ethik. J. A. Barth. [REVIEW] Ethics 17 (1):143-.
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  6. F. Barboza (1982). Christian Themes Through Bharatanatyam. Journal of Dharma 7 (2):189-201.
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  7. Clifford Barrett (1937). Ethics for TodayHarold Hopper Titus. International Journal of Ethics 47 (3):397-399.
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  8. Colin Blakely (2000). Great Christian Thinkers a Starter Kit.
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  9. Peter Blokhuis (2010). The Cape Horn of Christian Ethics: In Memory of Andree Troost (1916-2008). Philosophia Reformata 75 (1):75-81.
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  10. Maurice Bloomfield (1892). The Essentials of Buddhist Doctrine and Ethics. International Journal of Ethics 2 (3):313-326.
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  11. Maurice Bloomfield (1892). The Essentials of Buddhist Doctrine and Ethics. Ethics 2 (3):313.
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  12. Theodoor Adriaan Boer (1997). Theological Ethics After Gustafson a Critical Analysis of the Normative Structure of James M. Gustafson's Theocentric Ethics.
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  13. William Straton Bruce (1902). The Formation of Christian Character.
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  14. Bstan-ʼdzin-Rgya-Mtsho (1999). Ethics for the New Millennium. Riverhead Books.
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  15. John Bunyan (1683). The Greatness of the Soul, and Unspeakableness of the Loss Thereof with the Causes of the Losing It. : First Preached at Pinners Hall, and Now Enlarged, and Published for Good. Printed for Ben. Alsop.
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  16. P. S. C. (1969). Christian Ethics: A Historical and Systematic Analysis of Its Dominant Idea. [REVIEW] Review of Metaphysics 22 (4):751-752.
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  17. Anthony Carreras (2016). Amicably Deceived. Philosophical Papers 45 (1-2):133-158.
    A widely accepted thesis in the philosophy of friendship is what I call "the self-knowledge thesis," which says that good friendship is essentially such as to conduce to self-knowledge. I argue in this paper that the self-knowledge thesis is false. Good friendship need not conduce to self-knowledge, for it is part of the nature and value of friendship that it might lead us to form false beliefs about ourselves.
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  18. Sinkwan Cheng (1993). From Fortuna to the Christian God. American Journal of Semiotics 10 (3/4):81 - 108.
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  19. Eric Chwang (2009). A Defense of Subsequent Consent. Journal of Social Philosophy 40 (1):117-131.
    Subsequent consent can be morally efficacious. First, it licenses nostalgia and dismissiveness no more than its prior cousin does. Second, it's coherent because linked to the mental state of not minding. Third, it's just as vulnerable to bilking as prior consent is, as is clear once we distinguish between basing moral assessments on expectations versus on actual outcomes. Fourth, mind control is illegitimate because it short circuits the subject's will, not because its consent is subsequent. Finally, our intuitions about rape (...)
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  20. D. M. Craig (2003). Capability and Christian Ethics. Journal of Religious Ethics 31 (1):153-158.
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  21. Charles E. Curran (1997). The Origins of Moral Theology in the United States Three Different Approaches.
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  22. Charles F. D'Arcy (1897). Christian Ethics.Thomas B. Strong. International Journal of Ethics 7 (4):514-515.
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  23. David Defries (2011). Duelling with the Past, Medieval Authors and the Problem of the Christian Era. [REVIEW] The Medieval Review 2.
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  24. G. Dworkin (2014). Organ Sales and Paternalism. Journal of Medical Ethics 40 (3):151-152.
    Simon Rippon believes that a certain argument is not sound.1 I agree. I do not agree with the role he assigns the argument in the debate about organ sales. Nor do I agree with the much stronger argument he puts forward that organ sales should be forbidden.The argument he believes unsound, which I shall use his terminology to refer to as the Laissez-Choisir or LC argument, has three premises. The one be believes false says, “If we take away what some (...)
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  25. T. Stearns Eliot (1916). Conscience and Christ: Six Lectures on Christian EthicsHastings Rashdall. International Journal of Ethics 27 (1):111-112.
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  26. T. Stearns Eliot (1916). Book Review:Conscience and Christ: Six Lectures on Christian Ethics. Hastings Rashdall. [REVIEW] Ethics 27 (1):111-.
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  27. Juliana Essen (2009). 5 Buddhist Economics. In Jan Peil & Irene van Staveren (eds.), Handbook of Economics and Ethics. Edward Elgar. pp. 31.
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  28. Kym Farrand (2015). Morally and Otherwise Right Lives, Education and Upbringing: A Rational Basis for Citizenship, Liberty and Peace, and a Theory About Everything. Upa.
    This book proposes a new, rationally-justified, evidence-based theory concerning values. It discusses practical applications of these universally-applicable values, especially to morality, society, education and upbringing. In doing so, it discusses sexism, sexuality, racism, freedom, politics, law, animal rights, environmental ethics, health-care, war, economics, psychology, science, literature, religion, and much more.
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  29. Vergilius Ferm (1937). Towards the Christian RevolutionB. B. Y. Scott Gregory VlastosThe Christian View of ManJ. Gresham Machen. International Journal of Ethics 47 (4):504-506.
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  30. Vergilius Ferm (1937). Book Review:Towards the Christian Revolution. B. B. Y. Scott, Gregory Vlastos; The Christian View of Man. J. Gresham Machen. [REVIEW] Ethics 47 (4):504-.
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  31. Richard Finn (1988). The Value of Literature: I?Chaucer's Language of Forgiveness. New Blackfriars 69 (819):374-382.
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  32. Donald W. Fisher (1917). War and the Christian Religion. International Journal of Ethics 28 (1):94-108.
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  33. Donald W. Fisher (1917). War and the Christian Religion. Ethics 28 (1):94.
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  34. Donald W. Fisher (1917). War and the Christian Religion. International Journal of Ethics 28 (1):94-108.
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  35. Scott Foutz (1999). On the Christian Year and the Use of the Lectionary. Quodlibet 1.
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  36. Lucy Frith (1992). A Companion To Ethics. [REVIEW] Radical Philosophy 61.
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  37. Josef Fuchs (1993). Moral Demands and Personal Obligations.
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  38. Ismael García (forthcoming). A Christian Interpretation of Moral Action. Buddhist-Christian Studies.
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  39. Ronald M. Green (2005). Foundations of Jewish Ethics. In William Schweiker (ed.), The Blackwell Companion to Religious Ethics. Blackwell. pp. 166--175.
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  40. Thomas Green (1881). The Duties of Christian Ministers and Christian People in Relation to War.
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  41. Vekoslav Grmiéc (2000). Izzivi in Odgovori.
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  42. Henry Hammond, Richard Royston & Davis (1684). The Works of the Reverend and Learned Henry Hammond, D.D. The First Volume. Containing a Collection of Discourses Chiefly Practical. With Many Additions and Corrections From the Authors Own Hand. [REVIEW] Printed for R. Royston, Bookseller to the Kings Most Sacred Majesty; and R. Davis, Bookseller in Oxford.
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  43. Kevin Hart (2007). Phenomenality and Christianity. Angelaki 12 (1):37 – 53.
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  44. Avis Hewitt (1997). Hasidic Hallowing and Christian Consecration. Renascence 50 (1-2):97-107.
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  45. Leon O. Hynson (1984). To Reform the Nation Theological Foundations of Wesley's Ethics.
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  46. Louis Janssens, Joseph A. Selling & Franz Böckle (eds.) (1988). Personalist Morals: Essays in Honor of Professor Louis Janssens. Peeters.
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  47. Clayton N. Jefford (2009). Under the Title of Apostolic Fathers Offers Usauniqueglimpseinto the Early Church as It Came to Identify Itself as a Community of Faith After the Passing of the Apostles. These Assorted Texts Represent Avariety of Christian Voices That Spoke Throughout theRoman World Foralmost. In D. Jeffrey Bingham (ed.), The Routledge Companion to Early Christian Thought. Routledge.
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  48. E. E. C. Jones (1894). Ethics.F. Ryland. International Journal of Ethics 4 (2):252-254.
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  49. W. Jenkyn Jones (1907). Introduction to the Study of Christian EthicsA. E. Balch. International Journal of Ethics 17 (2):261-262.
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  50. W. Jenkyn Jones (1907). Book Review:Introduction to the Study of Christian Ethics. A. E. Balch. [REVIEW] Ethics 17 (2):261-.
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