Ethnography, anthropology, and comparative religious ethics: Or ethnography and the comparative religious ethics local
Journal of Religious Ethics 38 (3):395-403 (2010)
Recent ethnographic studies of lived ethics, such as those of Leela Prasad and Saba Mahmood, present valuable opportunities for comparative religious ethics. This essay argues that developments in philosophical and religious ethics over the last three decades have supported a strong interest in thick descriptions of what it means to be human. This anthropological turn has thereby laid important groundwork for the encounter between these scholars and new ethnographic studies. Nonetheless, an encounter it is. Each side brings novel questions to the other. The second part of the essay focuses on one of these questions: How, exactly, are these ethnographic studies to inform normative reflection on ethical questions?
|Keywords||comparison Mahmood Schofer philosophical anthropology normativity Prasad ethnography|
|Categories||categorize this paper)|
References found in this work BETA
After Virtue: A Study in Moral Theory.Alasdair C. MacIntyre - 2007 - University of Notre Dame Press.
Situating the Self: Gender, Community, and Postmodernism in Contemporary Ethics.Seyla Benhabib - 1992 - Routledge.
Liberalism and the Limits of Justice.Michael Sandel - 2003 - In Derek Matravers & Jonathan E. Pike (eds.), Journal of Philosophy. Routledge, in Association with the Open University. pp. 336-343.
Citations of this work BETA
The Present State of the Comparative Study of Religious Ethics: An Update.John Kelsay - 2012 - Journal of Religious Ethics 40 (4):583-602.
On Comparative Religious Ethics as a Field of Study.Elizabeth M. Bucar & Aaron Stalnaker - 2014 - Journal of Religious Ethics 42 (2):358-384.
Virtue Ethics, Social Difference, and the Challenge of an Embodied Politics.Shannon Dunn - 2013 - Journal of Religious Ethics 41 (1):27-49.
Comparative Religious Ethics Among the Ruins.Jung Lee - 2014 - Journal of Religious Ethics 42 (3):571-584.
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