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Paul Ramsey (1950). Basic Christian Ethics.

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  1.  16
    Michael Wyschogrod's Messianic Zionism.Alex S. Ozar - 2015 - Journal of Religious Ethics 43 (4):606-628.
    This essay presents an integrated account of Michael Wyschogrod's Zionism as a function of his broader theological anthropology, eschatology, and carnal interpretation of Israel's election. Against Leora Batnitzky, I show that Wyschogrod's Zionism, while definitively messianic, is decidedly not fanatical or fundamentalist. Against Meir Soloveichik, I show that Wyschogrod has maintained this non-fanatical messianism consistently throughout his career, and so his pacific political prescriptions are organically at one with his vigorous calls for Jewish sovereignty over the land.
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  2.  19
    On Helping One's Neighbor.Bharat Ranganathan - 2012 - Journal of Religious Ethics 40 (4):653-677.
    Few people doubt that severe poverty is a pressing moral issue. But what sorts of obligations, if any, do affluent people have toward the severely poor? If one accepts the idea that one has some obligations to the severely poor there still remains disagreement about the magnitude of this obligation and when it obtains. I consider Peter Singer's influential "shallow pond" argument, which holds that affluent people have greater obligations toward the severely poor than ordinary moral judgments suggest. Critics hold (...)
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  3.  79
    Responsibility to Protect and Militarized Humanitarian Intervention: When and Why the Churches Failed to Discern Moral Hazard.Esther D. Reed - 2012 - Journal of Religious Ethics 40 (2):308-334.
    This essay addresses moral hazards associated with the emerging doctrine of the Responsibility to Protect (R2P). It reviews the broad acceptance by the Vatican and the World Council of Churches of the doctrine between September 2003 and September 2008, and attempts to identify grounds for more adequate investigation of the moral issues arising. Three themes are pursued: how a changing political context is affecting notions of sovereignty; the authority that can approve or refuse the use of force; and plural foundations (...)
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  4.  16
    Must Ethics Be Theological? A Critique of the New Pragmatists.Richard Sherlock - 2009 - Journal of Religious Ethics 37 (4):631-649.
    In the last decade there has been a pragmatic turn in the work of those doing Christian ethics, especially as represented by the work of Jeffrey Stout and Franklin Gamwell. The pragmatic turn represents a critique of the highly influential work of Stanley Hauerwas and Alasdair MacIntyre, which argues for a strongly intra-church ethics. The pragmatists are correct in arguing that Christian ethics must engage the public sphere. However, I argue that they are deeply mistaken in their claim that this (...)
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  5.  3
    Modern Liberalism and Pride an Augustinian Perspective.Michael P. Krom - 2007 - Journal of Religious Ethics 35 (3):453-477.
    In "Toward an Augustinian Liberalism," Paul Weithman argues that modern liberal institutions should be concerned with the political vice of pride as a threat to the neutral, legitimate use of public power that liberalism demands. By directing our attention to pride, Weithman attempts to provide an incentive to and foundation for an Augustinian liberalism that can counteract this threat. While Weithman is right to point to the centrality of pride in understanding the modern liberal tradition, an investigation of the early (...)
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    Modern Liberalism and Pride: An Augustinian Perspective.Michael P. Krom - 2007 - Journal of Religious Ethics 35 (3):453-477.
    In "Toward an Augustinian Liberalism," Paul Weithman argues that modern liberal institutions should be concerned with the political vice of pride as a threat to the neutral, legitimate use of public power that liberalism demands. By directing our attention to pride, Weithman attempts to provide an incentive to and foundation for an Augustinian liberalism that can counteract this threat. While Weithman is right to point to the centrality of pride in understanding the modern liberal tradition, an investigation of the early (...)
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  7.  6
    War, Women, and Political Wisdom.J. Daryl Charles - 2006 - Journal of Religious Ethics 34 (2):341-369.
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  8.  25
    War, Women, and Political Wisdom: Jean Bethke Elshtain on the Contours of Justice. [REVIEW]J. Daryl Charles - 2006 - Journal of Religious Ethics 34 (2):339 - 369.
    One of the most perceptive and ambidextrous social commentators of our day, Augustinian scholar Jean Bethke Elshtain furnishes in ever fresh ways through her writings a bridge between the ancient and the modern, between politics and ethics, between timeless moral wisdom and cultural sensitivity. To read Elshtain seriously is to take the study of culture as well as the "permanent things" seriously. But Elshtain is no mere moralist. Neither is she content solely to dwell in the domain of the theoretical. (...)
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  9.  29
    Covering Ethics Through Analysis and Commentary: A Case Study.David A. Craig - 2002 - Journal of Mass Media Ethics 17 (1):53 – 68.
    In this article I use a case study of 3 newspaper pieces about assisted suicide and euthanasia to show how journalists can use analysis and commentary to highlight the ethical dimension of an important public issue. Using an approach grounded in ethical theory, I examine how these pieces-from the Christian Science Monitor, Los Angeles Times, and New York Times-shed light on ethical issues including matters of duties and consequences. It is argued that an analytical approach that openly frames a topic (...)
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    A Framework for Evaluating Coverage of Ethics in Professions and Society.David A. Craig - 1999 - Journal of Mass Media Ethics 14 (1):16 – 27.
    Media scholars have used ethical theory extensively to evaluate journalists' own ethical practices. However, they have given little attention to how ethical theory could be used to assess the way journalists cover the ethics of others. In light of the important role that medicine and other professions play in the lives of individuals and society, this article proposes a framework to evaluate news coverage of ethical issues that involve professions and in society. After making the case for the need for (...)
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  11.  30
    A Raft That Floats: Experience, Tradition, and Sciences in Gustafson's Theocentric Ethics.Harlan Beckley - 1995 - Zygon 30 (2):201-211.
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  12.  19
    Toward a Foundational Normative Method in Business Ethics.Lester F. Goodchild - 1986 - Journal of Business Ethics 5 (6):485 - 499.
    Business ethics as an applied inquiry requires an expanded normative method which allows both philosophical and religious ethical considerations to be employed in resolving complex issues or cases. The proposed foundational normative method provides a comprehensive framework composed of major philosophical and religious ethical theories. An extensive rationale from the current trends in business ethics and metaethical considerations supports the development of this method which is illustrated in several case studies. By using this method, scholars and business persons gain greater (...)
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