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Reinhold Niebuhr and Christian Realism

Cambridge University Press (1995)

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  1. Christian Realism and Augustinian Liberalism.Peter Iver Kaufman - 2010 - Journal of Religious Ethics 38 (4):699-724.
    ABSTRACTAugustine's ontology, ecclesiology, and soteriology have recently been mined to help Christian realists and liberals respond to the problems that pluralism and conflict create for democratic societies. The results challenge those secularists who object to the late antique prelate's “moralizing” as well as others who insist that “public reason”—not religious traditions—makes for more meaningful political conversations and for collaboration “across differences.” But the results also raise the question whether Augustine would have gone along with the realists and liberals he has (...)
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  • The Neo‐Barthian Critique of Reinhold Niebuhr.Edmund N. Santurri - 2013 - Journal of Religious Ethics 41 (3):541-547.
    The author notes an unclarity in David Novak's defense of Reinhold Niebuhr against Stanley Hauerwas's critique and identifies some issues left unsettled in the exchange between Novak and Hauerwas over Niebuhr's ethics. Specifically, the author proposes that the Barthian-Hauerwasian communitarian rejection of Niebuhrian natural theology and natural law ignores the historical abuse of biblical theology in the German Christian response to the Nazis, fails to account for the fact of general moral revulsion against Nazism, and flirts itself with a conventionalist (...)
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  • Pragmatism in International Relations Theory and Research.Shane J. Ralston - 2011 - Eidos: Revista de Filosofía de la Universidad Del Norte 14:72-105.
    The goal of this paper is examine the recent literature on the intersection between philosophical pragmatism and International Relations (IR), including IR theory and IR research methodology. One of the obstacles to motivating pragmatist IR theories and research methodologies, I contend, is the difficulty of defining pragmatism, particularly whether there is a need for a more generic definition of pragmatism or one narrowly tailored to the goals of IR theorists and researchers.
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  • Obama’s Pragmatism in International Affairs.Shane J. Ralston - 2011 - Contemporary Pragmatism 8 (2):81-98.
    What is pragmatism's contribution, actual or potential, to contemporary International Relations theory and practice? Is there hope for constructing a pragmatist theory of International Relations? The author of this article takes up these questions by considering whether Barack Obama is a pragmatist in his handling of issues in international affairs. By examining a series of Obama speeches, the author teases out the raw material for a pragmatist theory of International Relations, demonstrating how the pragmatic practice of international diplomacy can inform (...)
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  • The Morality, Politics, and Irony of War: Recovering Reinhold Niebuhr's Ethical Realism.John D. Carlson - 2008 - Journal of Religious Ethics 36 (4):619-651.
    The American experience of war is ironic. That is, there is often an intimate and unexamined relationship between seemingly contrary elements in war such as morality and politics. This article argues that without understanding such irony, we are unlikely to reflect in morally comprehensive ways on past, present, or future wars. Traditional schools of thought, however, such as moralism and political realism, reinforce these apparent contradictions. I propose, then, an alternative—"ethical realism" as informed by Reinhold Niebuhr—that better explains the irony (...)
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  • Christian Realism for the Twenty-First Century.Robin W. Lovin - 2009 - Journal of Religious Ethics 37 (4):669-682.
    Christian realism has provided a theological understanding of politics that identifies the limits within which all political choices are made. Those limits are set by a theological understanding of judgment, which reserves the ultimate meaning of history to divine judgment, and by a theological understanding of responsibility, which gives proximate meaning to the choices between greater and lesser goods that are available to human politics. The assessments of global politics offered by Reinhold Niebuhr and other Christian realists during the Second (...)
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  • Before the Original Position: The Neo‐Orthodox Theology of the Young John Rawls.Eric Gregory - 2007 - Journal of Religious Ethics 35 (2):179-206.
    This paper examines a remarkable document that has escaped critical attention within the vast literature on John Rawls, religion, and liberalism: Rawls's undergraduate thesis, "A Brief Inquiry into the Meaning of Sin and Faith: An Interpretation Based on the Concept of Community" (1942). The thesis shows the extent to which a once regnant version of Protestant theology has retreated into seminaries and divinity schools where it now also meets resistance. Ironically, the young Rawls rejected social contract liberalism for reasons that (...)
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  • The Might Have Been and Could Be of Religion in Social Theory.Charles Lemert - 1999 - Sociological Theory 17 (3):240-263.
    Religion may well be the most inscrutable surd of social theory, which began late in the 19 th century dismissing the subject. Not even the renewal of interest in religion in the 1960s did much to make religion a respectable topic in social theory. It is possible that social theory's troubles are, in part, due to its refusal to think about religion. Close examination of social theories of Greek religion suggest, for principal example, that religion is perfectly able to thrive (...)
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  • The Enduring Value of Christian Realism.Eric Patterson - 2015 - Philosophia Reformata 80 (1):27-39.
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