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  1. Democracy and Tradition.Jeffrey Stout - 2003 - Princeton University Press.
    Though responses to Stout's book, "Democracy and Tradition," have touched on his discussion of rights, none has comprehensively examined his position on the subject. Having endorsed several objections Stout raises against some influential views on democracy and rights, this article proceeds to criticize Stout's description and theoretical account of the natural and human rights traditions. The central argument is that Stout cannot successfully both affirm the traditions and adhere to his account.
     
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  2. Democracy and Tradition.Jeffrey Stout - 2004 - American Journal of Theology and Philosophy 25 (2):185-190.
     
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  3.  39
    Ethics After Babel: The Languages of Morals and Their Discontents.Jeffrey Stout - 2000 - Princeton University Press.
    A fascinating study of moral languages and their discontents, Ethics after Babel explains the links that connect contemporary moral philosophy, religious ethics, and political thought in clear, cogent, even conversational prose. Princeton's paperback edition of this award-winning book includes a new postscript by the author that responds to the book's noted critics, Stanley Hauerwas and the late Alan Donagan. In answering his critics, Jeffrey Stout clarifies the book's arguments and offers fresh reasons for resisting despair over the prospects of democratic (...)
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  4.  10
    Playing God? Human Genetic Engineering and the Rationalization of Public Bioethical Debate.John Berkman, Stanley Hauerwas, Jeffrey Stout, Gilbert Meilaender, James F. Childress & John H. Evans - 2004 - Journal of the Society of Christian Ethics 24 (1):183-217.
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  5. Ethics After Babel.Jeffrey STOUT - 1988
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  6. Democracy and Tradition.Jeffrey Stout - 2006 - Journal of Religious Ethics 34 (2):287-310.
    Though responses to Stout's book, "Democracy and Tradition," have touched on his discussion of rights, none has comprehensively examined his position on the subject. Having endorsed several objections Stout raises against some influential views on democracy and rights, this article proceeds to criticize Stout's description and theoretical account of the natural and human rights traditions. The central argument is that Stout cannot successfully both affirm the traditions and adhere to his account.
     
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  7. On Our Interest in Getting Things Right: Pragmatism Without Narcissism.Jeffrey Stout - 2007 - In Cheryl Misak (ed.), New Pragmatists. Oxford University Press. pp. 7--31.
     
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  8. The Flight From Authority: Religion, Morality, and the Quest for Autonomy.Jeffrey Stout - 1983 - International Journal for Philosophy of Religion 14 (4):254-254.
  9.  8
    How to Stand for Something: Toward a Genealogy of Exemplars.Jeffrey Stout - 2019 - Journal of Religious Ethics 47 (3):626-644.
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  10. Ethics After Babel: The Languages of Morals and Their Discontents.Jeffrey Stout - 1993 - International Journal for Philosophy of Religion 33 (3):189-189.
     
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  11.  27
    The Spirit of Democracy and the Rhetoric of Excess.Jeffrey Stout - 2007 - Journal of Religious Ethics 35 (1):3-21.
    If militarism violates the ideals of liberty and justice in one way, and rapidly increasing social stratification violates them in another, then American democracy is in crisis. A culture of democratic accountability will survive only if citizens revive the concerns that animated the great reform movements of the past, from abolitionism to civil rights. It is crucial, when reasoning about practical matters, not only to admit how grave one's situation is, but also to resist despair. Therefore, the fate of democracy (...)
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  12.  36
    Comments on Six Responses to Democracy and Tradition.Jeffrey Stout - 2005 - Journal of Religious Ethics 33 (4):709-744.
    This paper is a rejoinder to papers by Sabina Lovibond, Nicholas Wolterstorff, Sumner B. Twiss, G. Scott Davis, M. Cathleen Kaveny, and John Kelsay on the author's recent book "Democracy and Tradition". The argument covers a host of topics, ranging from epistemology and methodology to human rights, the common law, and Islamic ethics.
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  13. James L. Heft, Ed., A Catholic Modernity? Charles Taylor's Marianist Award Lecture Reviewed By.Jeffrey Stout - 2001 - Philosophy in Review 21 (6):425-427.
     
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  14.  13
    Commitments and Traditions in the Study of Religious Ethics.Jeffrey Stout - 1997 - Journal of Religious Ethics 25 (3):23 - 56.
    The discipline of religious ethics consists in critical reflection on religious varieties of ethical discourse, but to study a variety of ethical discourse, we must look at particular examples of it. Which examples should we be look- ing at? What varieties or traditions shall we take them to represent? In answering these questions, scholars reveal much about their normative commitments. When "religious ethics" replaced "theological ethics" as a cur- ricular rubric in some schools, many ethicists attempted to present their work (...)
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  15.  6
    Holism and Comparative Ethics: A Response to Little.Jeffrey Stout - 1983 - Journal of Religious Ethics 11 (2):301-316.
    This paper responds to David Little 's recent discussion of the author's "holistic" criticisms of "Comparative Religious Ethics". In two crucial areas, Little seems to have moved beyond his original position: first, in granting that the relation among the levels of the structure of practical justification is interactive; and second, in making explicit his conception of the point of pursuing comparative studies. Both developments are welcome, but they raise doubts about whether much of the original position survives. The author articulates (...)
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  16.  32
    The Spirit of Pragmatism.Jeffrey Stout - 2012 - Graduate Faculty Philosophy Journal 33 (1):185-246.
  17.  16
    Metaethics and the Death of Meaning: Adams' Tantalizing Closing.Jeffrey Stout - 1978 - Journal of Religious Ethics 6 (1):1 - 18.
    This essay assesses Robert Merrihew Adams' contribution to the religion-morality debate in light of questions in philosophical semantics and metaphilosophy, questions Adams raises without addressing directly. It sketches a holistic theory of the use of language in thought in the hope of providing a context for determining the value and philosophical relevance of Adams' semantic claims. It concludes by suggesting that descriptive metaethics should give way to explicitly historical studies, and by maintaining that historians of ethics need not postulate "meanings" (...)
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  18.  35
    How Charity Transcends the Culture Wars: Eugene Rogers and Others on Same-Sex Marriage.Jeffrey Stout - 2003 - Journal of Religious Ethics 31 (2):169 - 180.
    In 1994 the "Ramsey Colloquium," under the leadership of Richard John Neuhaus, posed a challenge to what it called the "homosexual movement" within the Christian Church. The challenge was to prove that it had reasons distinguishable from secular liberalism--reasons consistent with orthodox Christian theology--in favor of same-sex coupling. Eugene Rogers's book, "Sexuality and the Christian Body: Their Way into the Triune God, can be read as a response to this challenge. The book is important not only for the content of (...)
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  19.  46
    The Relativity of Interpretation.Jeffrey Stout - 1986 - The Monist 69 (1):103-118.
    What makes an interpretation good? This question defines an area where the concerns of philosophers and literary theorists coincide. One sort of response, which stresses the relativity of interpretation to the interests, purposes, and background beliefs of interpreters, increasingly commands the attention of both groups, though it is hard to get past one’s initial reaction, favorable or not, to the accompanying displays of rhetorical plumage. In this essay I shall try to do just that, in the hope of seeing what (...)
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  20.  17
    A House Founded on the Sea is Democracy a Dictatorship of Relativism?Jeffrey Stout - 2007 - Common Knowledge 13 (2-3):385-403.
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  21.  1
    Adams on the Nature of Obligation.Jeffrey Stout - 2009 - In Samuel Newlands & Larry M. Jorgensen (eds.), Metaphysics and the Good: Themes From the Philosophy of Robert Merrihew Adams. Oxford University Press.
    This chapter examines the theory of moral obligation presented by Robert Adams in Finite and Infinite Goods. The theory holds, quite plausibly, that obligations are requirements which arise within the context of social relationships. It also holds, more controversially, that genuinely moral obligations are requirements resulting from the commands of a loving God. The advantage Adams sees in introducing the notion of a loving God into the theory is that doing so rules out the possibility that certain sorts of horrendous (...)
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  22.  18
    Virtue Among the Ruins: An Essay on MacIntyre.Jeffrey Stout - 1984 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 26 (2-3):256-273.
  23.  16
    History of Christian Ethics. Vol. 1: From the New Testament to Augustine.Jeffrey Stout - 1981 - Ethics 91 (2):328-329.
  24.  4
    Chapter 9. On Having a Morality in Common.Jeffrey Stout - 1992 - In John P. Reeder & Gene Outka (eds.), Prospects for a Common Morality. Princeton University Press. pp. 215-232.
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  25.  17
    A Prophetic Church in a Post-Constantinian Age: The Implicit Theology of Cornel West.Jeffrey Stout - 2007 - Contemporary Pragmatism 4 (1):39-45.
    This article concerns central theological commitments in Cornel West's prophetic social criticism. West is best interpreted as someone proposing a politics of charism, in which human arrangements need constantly to make room for and conform themselves to the divine gifts of inspired speech, music, knowledge, and love. The church, for West, is a fallible, earthen vessel into which God's charismatic treasures are poured. The church's prophetic mission must receive prophetic criticism; it should disconnect itself from empire, capital, racism, sexism, and (...)
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  26.  15
    Buddhism Beyond Morality: A Note on Two Senses of Transcendence.Jeffrey Stout - 1978 - Journal of Religious Ethics 6 (2):319 - 325.
    This paper takes up the claim, made in some Buddhist texts, that one can transcend morality. The author distinguishes a weak and a strong sense in which this might be so, and explicates the strong sense in terms of Strawson's notion of presupposition.
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  27.  9
    What We Owe to Each Other (Review).Jeffrey Stout - 2002 - Common Knowledge 8 (2):420-420.
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  28.  7
    Redirecting Inquiry in the Religion-Morality Debate.Jeffrey Stout - 1980 - Religious Studies 16 (2):229 - 237.
    Morality's relation to religion stands among the broad cultural issues that pull people towards philosophy and religious studies. We hope for insight, but what we find when we get there is another matter – a debate on ‘is’ and ‘ought’ with all the marks of a dead end. While the intellectual goals and strategies that led in this direction have elicited little scholarly attention to date, the time and the tools for an effective critique may now be at hand.
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  29.  8
    Ramsey and Others on Nuclear Ethics.Jeffrey Stout - 1991 - Journal of Religious Ethics 19 (2):209 - 237.
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  30. Grammar and Grace Reformulations of Aquinas and Wittgenstein.Jeffrey Stout & Robert Macswain - 2004
     
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  31. Ism-Mongering.Jeffrey Stout - 1990 - The Annual of the Society of Christian Ethics 10:55-62.
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  32. The Philosophical Interest of the Hebrew-Christian Moral Tradition.Jeffrey Stout - 1983 - The Thomist 47 (2):165.
     
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