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  1.  47
    The Rights of God: Islam, Human Rights, and Comparative Ethics.Irene Oh - 2007 - Georgetown University Press.
    Their treatment of such human rights political participation, freedom of conscience, and religious toleration demonstrate, Oh says, that Islam should have a ...
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  2.  78
    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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  3.  36
    Approaching Islam: Comparative Ethics Through Human Rights.Irene Oh - 2008 - Journal of Religious Ethics 36 (3):405-423.
    A dialogical approach to understanding Islamic ethics rejects objectivist methods in favor of a conversational model in which participants accept each other as rational moral agents. Hans-Georg Gadamer asserts the importance of agreement upon a subject matter through conversation as a means to gaining insight into other persons and cultures, and Jürgen Habermas stresses the importance of fairness in dialogue. Using human rights as a subject matter for engaging in dialogue with Islamic scholars, Muslim perspectives on issues such as democracy, (...)
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  4.  26
    COVID‐19 and Religious Ethics.Toni Alimi, Elizabeth L. Antus, Alda Balthrop‐Lewis, James F. Childress, Shannon Dunn, Ronald M. Green, Eric Gregory, Jennifer A. Herdt, Willis Jenkins, M. Cathleen Kaveny, Vincent W. Lloyd, Ping‐Cheung Lo, Jonathan Malesic, David Newheiser, Irene Oh & Aaron Stalnaker - 2020 - Journal of Religious Ethics 48 (3):349-387.
    The editors of the JRE solicited short essays on the COVID‐19 pandemic from a group of scholars of religious ethics that reflected on how the field might help them make sense of the complex religious, cultural, ethical, and political implications of the pandemic, and on how the pandemic might shape the future of religious ethics.
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  5.  24
    A Response to David Hollenbach and Sohail H. Hashmi. [REVIEW]Irene Oh - 2010 - Journal of Religious Ethics 38 (3):594-597.
    Irene Oh affirms that religious freedom, faith, and reason, as David Hollenbach suggests, are subject matters that offer promising platforms for interreligious dialogue between Christians and Muslims. The need for cross-cultural understanding is imperative especially given the current political climate, in which world leaders can easily exacerbate existing tensions through the misapplication of such terms. Sohail H. Hashmi addresses the need to discuss women's rights as part of a larger discussion on human rights in Islam. Oh concurs and notes that (...)
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  6.  7
    Islamic Conceptions of Human Rights.Irene Oh - 2011 - In Thomas Cushman (ed.), Handbook of Human Rights. Routledge. pp. 255.
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  7.  21
    Muslim Governance and the Duty to Protect.Irene Oh - 2013 - Journal of Religious Ethics 41 (1):15-19.
    In this response to Johnson, Oh reaffirms the scholarly vision of Kelsay and Twiss, elaborates upon Muslim perspectives on human rights, and questions the emphasis on violent humanitarian interventions as part of the Responsibility to Protect mandate. Oh suggests that, in light of the historical relationship between Muslim and non-Muslim states and the aftermath of the second Iraq War, more consideration be given to the rebuilding of Muslim-majority societies. Oh also highlights the concept of duty as a religiously based ideal (...)
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  8.  37
    Motherhood in Christianity and Islam: Critiques, Realities, and Possibilities.Irene Oh - 2010 - Journal of Religious Ethics 38 (4):638-653.
    Common experiences of mothering offer profound critiques of maternal ethical norms found in both Christianity and Islam. The familiar responsibilities of caring for children, assumed by the majority of Christian and Muslim women, provide the basis for reassessing sacrificial and selfless love, protesting unjust religious and political systems, and dismantling romanticized notions of childcare. As a distinctive category of women's experience, motherhood may offer valuable perspectives necessary for remedying injustices that afflict mothers and children in particular, as well as for (...)
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  9.  12
    RESPONSE TO: "Cultivating a Liberal Islamic Ethos, Building an Islamic Civil Society".Irene Oh - 2007 - Journal of the Society of Christian Ethics 27 (1):26-29.
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  10.  5
    The Performativity of Motherhood.Irene Oh - 2009 - Journal of the Society of Christian Ethics 29 (2):3-17.
    ANALYZED THROUGH THE WORK OF FEMINIST AND QUEER THEORIST JUDITH Butler, anthropologist Saba Mahmood, and philosopher Martha Nussbaum, motherhood complicates theories of performativity that separate sex from gender and that equate women's agency with progressive politics. Motherhood should be understood as performative, that is, entailing self-reflective agency but not entirely separable from women's bodies. While motherhood may be manipulated to support patriarchal institutions, experiences of motherhood also inspire fresh interpretations and critiques of anthropocentric Christian theology and Muslim religious texts. Given (...)
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