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  1.  25
    Methodological Invention as a Constructive Project: Exploring the Production of Ethical Knowledge Through the Interaction of Discursive Logics.Elizabeth M. Bucar - 2008 - Journal of Religious Ethics 36 (3):355-373.
    This article reflects one scholar's attempt to locate herself within emerging ethical methodologies given a specific concern with cross-cultural women's moral praxis. The field of comparative ethics's debt to past debates over methodology is considered through a typology of three waves of methodological invention. The article goes on to describe a specific research focus on U.S. Catholic and Iranian Shii women that initiated a search for a distinct method. This method of comparative ethics, which focuses on the production of ethical (...)
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  2.  11
    On Comparative Religious Ethics as a Field of Study.Elizabeth M. Bucar & Aaron Stalnaker - 2014 - Journal of Religious Ethics 42 (2):358-384.
    This essay is a critical engagement with recent assessments of comparative religious ethics by John Kelsay and Jung Lee. Contra Kelsay's proposal to return to a neo-Weberian sociology of religious norm elaboration and justification, the authors argue that comparative religious ethics is and should be practiced as a field of study in active conversation with other fields that consider human flourishing, employing a variety of methods that have their roots in multiple disciplines. Cross-pollination from a variety of disciplines is a (...)
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  3.  11
    Secular Fashion, Religious Dress, and Modest Ambiguity: The Visual Ethics of Indonesian Fashion‐Veiling.Elizabeth M. Bucar - 2016 - Journal of Religious Ethics 44 (1):68-91.
    This essay offers resources for the development of visual ethics by exploring Islamic fashion-veiling in one context: contemporary Indonesia. After providing a methodological framework and historical background for the case study, the moral discourse of two aesthetic authorities is discussed via a fashion blogger and print advice literature. The essay identifies how the practice of fashion-veiling generates norms, what is defined as morally valuable in this practice and why, and how this practice both offers opportunities for the critique and the (...)
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  4.  6
    The Ethics of Visual Culture.Elizabeth M. Bucar - 2016 - Journal of Religious Ethics 44 (1):7-16.
    To introduce this set of essays on visual ethics, I address the conceptual and methodological contours, as well as difficult theoretical questions, that might emerge with a visual turn in religious ethics. In addition I situate the work represented in this focus issue within ongoing conversations about moral perception, culture as a topic of normative analysis, and the various roles of visual culture in the moral life.
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  5. We Acknowledge with Thanks Receipt of the Following Titles. Inclusion in This List Neither Implies nor Precludes Subsequent Review. Ariarajah, S. Wesley, Axis of Peace: Christian Faith in Times of Violence and War (Geneva: WCC Publications, 2004). 137 Pp. No Price (Pb), ISBN. [REVIEW]R. J. Berry, Michael Brierley, David A. Brondos, Elizabeth M. Bucar, Barbra Barnett & Lisa Sowle Cahill - 2006 - Studies in Christian Ethics 19:273-276.
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  6.  72
    Sexing Comparative Ethics: Bringing Forth Feminist and Gendered Perspectives.Elizabeth M. Bucar, Grace Y. Kao & Irene Oh - 2010 - Journal of Religious Ethics 38 (4):654-659.
    This collaborative companion piece, written as a postscript to the three preceding essays, highlights four themes in comparative religious ethics that emerge through our focus on sex and gender: language, embodiment, justice, and critique.
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  7.  1
    Reading More Than "Lolita" in Tehran.Elizabeth M. Bucar - 2009 - Journal of the Society of Christian Ethics 29 (2):141-156.
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  8.  35
    The Ambiguity of Moral Excellence: A Response to Aaron Stalnaker's “Virtue as Mastery”.Elizabeth M. Bucar - 2010 - Journal of Religious Ethics 38 (3):429-435.
    This response draws on Saba Mahmood's work on Muslim subjectivities in order to consider how Stalnaker's conceptualization of virtue might be applied to non-Confucian sources. I argue that when applied cross-culturally, Stalnaker's revised definition of “skillful virtue” raises normative and metaethical questions about what counts as a skill versus a mere bodily practice, the process by how skill is acquired, and how we can both allow for the ambiguity of skills and continue to make constructive arguments about them.
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  9. Speaking of Motherhood.Elizabeth M. Bucar - 2006 - Journal of the Society of Christian Ethics 26 (2):93-123.
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  10.  14
    Bodies at the Margins: The Case of Transsexuality in Catholic and Shia Ethics.Elizabeth M. Bucar - 2010 - Journal of Religious Ethics 38 (4):601-615.
    This essay explores the ways in which emerging religious understandings of sexual reassignment surgery (SRS) have potential for new work in comparative ethics. I focus on the startling diversity of teachings on transsexuality among the Vatican and leading Shia clerics in Iran. While the Vatican rejects SRS as a cure for transsexuality, Iranian clerics not only support decisions to transition to a new sex, they see it as necessary in some cases given the gendered nature of the moral life. In (...)
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  11. Religious Ethics in a Time of Globalism: Shaping a Third Wave of Comparative Analysis.Elizabeth M. Bucar & Aaron Stalnaker (eds.) - 2012 - Palgrave-Macmillan.