Religious Ethics and Empirical Ethics
Journal of Religious Ethics 49 (1):33-67 (2021)
Abstract
In recent decades, cognitive and behavioral scientists have learned a great deal about how people think and behave. On the most general level, there is a basic consensus that many judgments, including ethical judgments, are made by intuitive, even unconscious, impulses. This basic insight has opened the door to a wide variety of more particular studies that investigate how judgments are influenced by group identity, self-conception, emotions, perceptions of risk, and many other factors. When these forms of research engage ethical issues, they are sometimes called empirical ethics. This essay argues that the field of religious ethics would benefit from a more robust engagement with empirical ethics than it has thus far undertaken. In doing so, it offers a brief account of how issues of moral psychology and moral anthropology have been treated in religious ethics, and it highlights ways that the scientific findings challenge some prevailing norms in religious ethics. It ends by suggesting avenues by which religious ethics research could productively engage empirical ethics.DOI
10.1111/jore.12341
My notes
Similar books and articles
Feminist Ethics and Religious Ethics.Margaret Mohrmann - 2015 - Journal of Religious Ethics 43 (2):185-192.
Empirical ethics, context-sensitivity, and contextualism.Albert Musschenga - 2005 - Journal of Medicine and Philosophy 30 (5):467 – 490.
Religious Ethics as a Field and Discipline.[author unknown] - 1978 - Journal of Religious Ethics 6 (1):32-53.
Religious Ethics as a Field and Discipline.John P. Reeder Jr - 1978 - Journal of Religious Ethics 6 (1):32 - 53.
Empirical Adequacy and Virtue Ethics.Philip Reed - 2016 - Ethical Theory and Moral Practice 19 (2):343-357.
Recentering Christian Ethics as Comparative Religious Ethics.Simeon O. Ilesanmi - 2019 - Journal of Religious Ethics 47 (4):773-777.
Between Christian Ethics and Religious Ethics.Stanley Hauerwas - 2003 - Journal of Religious Ethics 31 (3):399-412.
Moral Traditions: An Introduction to World Religious Ethics.Mari Rapela Heidt - 2010 - Anselm Academic.
Between Christian Ethics and Religious Ethics: How Should Graduate Students be Trained?Stanley Hauerwas - 2003 - Journal of Religious Ethics 31 (3):399 - 412.
The Cultural Turn: Empirical Studies and their Implications.Ross Moret - 2019 - Journal of Religious Ethics 47 (1):180-191.
Empirical moral philosophy and teacher education.Espen Schjetne, Hilde Wågsås Afdal, Trine Anker, Nina Johannesen & Geir Afdal - 2016 - Ethics and Education 11 (1):29-41.
The Innocuous Legacy of Christian Ethics in Comparative Religious Ethics.Aaron Stalnaker - 2019 - Journal of Religious Ethics 47 (4):778-780.
Analytics
Added to PP
2021-05-13
Downloads
8 (#989,532)
6 months
3 (#227,700)
2021-05-13
Downloads
8 (#989,532)
6 months
3 (#227,700)
Historical graph of downloads
Citations of this work
King, Lévinas, and the Moral Anatomy of Nonviolent Transformation.Jeremy Sorgen - 2022 - Journal of Religious Ethics 50 (2):219-238.
References found in this work
Précis of M aking It Explicit: Reasoning, Representing, and Discursive Commitment.Robert Brandom & Robert B. Brandom - 1997 - Philosophy and Phenomenological Research 57 (1):153.
On narrow norms and vague heuristics: A reply to Kahneman and Tversky.Gerd Gigerenzer - 1996 - Psychological Review 103 (3):592-596.
Democracy and Tradition.Jeffrey Stout - 2004 - American Journal of Theology and Philosophy 25 (2):185-190.