53 found
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  1.  47
    Genetics, Commodification, and Social Justice in the Globalization Era.Lisa Sowle Cahill - 2001 - Kennedy Institute of Ethics Journal 11 (3):221-238.
    : he commercialization of biotechnology, especially research and development by transnational pharmaceutical companies, is already excessive and is increasingly dangerous to distributive justice, human rights, and access of marginal populations to basic human goods. Focusing on gene patenting, this article employs the work of Margaret Jane Radin and others to argue that gene patenting ought to be more highly regulated and that it ought to be regulated with international participation and in view of concerns about solidarity and the common good. (...)
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  2.  13
    Can Theology Have a Role in “Public” Bioethical Discourse?Lisa Sowle Cahill - 1990 - Hastings Center Report 20 (4):10-14.
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  3.  33
    Renegotiating Aquinas.Lisa Sowle Cahill - 2015 - Journal of Religious Ethics 43 (2):193-217.
    While Roman Catholic feminist ethicists typically endorse moral realism and crosscultural standards of justice, they also have been influenced by the postmodern interrogation of abstract reason and moral universalism. As theologians writing after the Second Vatican Council, they are increasingly sensitive to the communal and ecclesial dimensions of morality and of Christian ethics, and to the integral relation of Christian faith and ethics. This essay will consider two approaches to Catholic feminist ethics that differ in the relative weight they give (...)
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  4.  7
    Bioethics, the Gospel, and Political Engagement.Lisa Sowle Cahill - 2015 - Christian Bioethics 21 (3):247-261.
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  5.  33
    Theological Ethics, the Churches, and Global Politics.Lisa Sowle Cahill - 2007 - Journal of Religious Ethics 35 (3):377 - 399.
    Several discourses about theology, church, and politics are occurring among Christian theologians in the United States. One influential strand centers on the communitarian theology of Stanley Hauerwas, who calls on Christians to witness faithfully against liberalism in general and war in particular. Jeffrey Stout, in his widely discussed "Democracy and Tradition" (2004), responds that religious people ought precisely to endorse those democratic and liberal American traditions that join religious and secular counterparts to battle injustice. Hauerwas, Stout, and many of their (...)
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  6.  83
    "Playing God": Religious Symbols in Public Places.Lisa Sowle Cahill - 1995 - Journal of Medicine and Philosophy 20 (4):341-346.
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  7.  75
    Theology and Bioethics: Should Religious Traditions Have a Public Voice?Lisa Sowle Cahill - 1992 - Journal of Medicine and Philosophy 17 (3):263-272.
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  8.  32
    The Status of the Embryo and Policy Discourse.Lisa Sowle Cahill - 1997 - Journal of Medicine and Philosophy 22 (5):407-414.
  9.  7
    Theology's Role in Public Bioethics.Lisa Sowle Cahill - 2006 - In David E. Guinn (ed.), Handbook of Bioethics and Religion. Oxford University Press.
    For at least two decades, the role of theology in public matters has been governed by what might be termed a “liberal consensus”. This consensus, shared by policymakers, theologians, philosophers, and the public, has two parts. First, that law and public policy need to be considered in terms of individual liberties and rights. Second, that the only appropriate “public” language in which to justify, qualify, and reconcile liberties and rights should be neutral, secular, and rational. The thesis of this chapter (...)
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  10.  33
    The Ethics of Surrogate Motherhood: Biology, Freedom, and Moral Obligation.Lisa Sowle Cahill - 1988 - Journal of Law, Medicine and Ethics 16 (1-2):65-71.
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  11.  41
    Using Augustine in Contemporary Sexual Ethics: A Response to Gilbert Meilaender.Lisa Sowle Cahill - 2001 - Journal of Religious Ethics 29 (1):25-33.
    In response to Gilbert Meilaender 's innovative interpretation of Augustine and of Roman Catholic teaching, the author suggests that Meilaender attributes to Augustine a more positive view of sexual pleasure than the texts will support, that modern Roman Catholic teaching suggests that love should have priority over procreation as a meaning of sex; and that the moral logic of Meilaender's argument does not require a rejection of all reproductive technologies. Nonetheless, the author agrees that a more critical attitude should be (...)
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  12.  17
    Biotech and Justice: Catching Up with the Real World Order.Lisa Sowle Cahill - 2003 - Hastings Center Report 33 (5):34-44.
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  13.  16
    The New Biotech World Order.Lisa Sowle Cahill - 1999 - Hastings Center Report 29 (2):45-48.
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  14.  9
    The New Testament and Ethics: Communities of Social Change.Lisa Sowle Cahill - 1990 - Interpretation: A Journal of Bible and Theology 44 (4):383-395.
    There is a broad recognition that moral norms are most usefully justified not as mere transcriptions of biblical rules, or even as sophisticated references to key narrative themes, but rather as coherent social embodiments of a community formed by Scripture.
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  15.  3
    Sexual Ethics: A Feminist Biblical Perspective.Lisa Sowle Cahill - 1995 - Interpretation: A Journal of Bible and Theology 49 (1):5-16.
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  16.  5
    Index to Volume 20.Carole Bayley, Thomas Bole, Wilfried Boroch, Dieter Cassel, Baruch A. Brody, Amir Halevy, Lisa Sowle Cahill, Alberto Infante Campos & Octavi Quintana Trias - 1995 - Journal of Medicine and Philosophy 20:689-693.
  17. 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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  18.  9
    'Abortion Pill' RU 486: Ethics, Rhetoric, and Social Practice.Lisa Sowle Cahill - 1987 - Hastings Center Report 17 (5):5-8.
  19.  25
    A Review Of: “David H. Smith and Cynthia B. Cohen , A Christian Response to the New Genetics: Religious, Ethical and Social Issues.”: New York, NY: Rowman and Littlefield, 2003. 208 Pp. $24.95, Paperback. [REVIEW]Lisa Sowle Cahill - 2006 - American Journal of Bioethics 6 (4):78-79.
  20. Book Reviews : Ecumenical Ventures in Ethics: Protestants Engage John Paul's Moral Encyclicals, Edited by Reinhard Hütter and Theodor Dieter. Grand Rapids, Michigan: Eerdmans, 1998. 295 Pp. Pb. US$26. ISBN 0-8028- 4261-5. [REVIEW]Lisa Sowle Cahill - 2000 - Studies in Christian Ethics 13 (1):115-118.
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  21. Book Review: Canon, Authority, Norms? Recent Studies in Biblical Ethics. [REVIEW]Lisa Sowle Cahill - 1986 - Interpretation: A Journal of Bible and Theology 40 (4):414-417.
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  22.  9
    Book Review: Feminism and Christian Ethics. [REVIEW]Lisa Sowle Cahill - 1997 - Interpretation: A Journal of Bible and Theology 51 (2):220-220.
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  23.  1
    Book Review: James M. Gustafson's Theocentric Ethics: Interpretations and Assessments. [REVIEW]Lisa Sowle Cahill - 1990 - Interpretation: A Journal of Bible and Theology 44 (1):97-97.
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  24.  1
    Book Review: Living in Sin? A Bishop Rethinks Human Sexuality. [REVIEW]Lisa Sowle Cahill - 1990 - Interpretation: A Journal of Bible and Theology 44 (3):324-326.
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  25.  1
    Book Review: Systematic Theology: Ethics. [REVIEW]Lisa Sowle Cahill - 1988 - Interpretation: A Journal of Bible and Theology 42 (2):212-214.
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  26.  1
    Book Review: The Predicament of the Prosperous. [REVIEW]Lisa Sowle Cahill - 1979 - Interpretation: A Journal of Bible and Theology 33 (4):431-433.
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  27. Creation and Ethics.Lisa Sowle Cahill - 2005 - In Gilbert Meilaender & William Werpehowski (eds.), The Oxford Handbook of Theological Ethics. Oxford University Press.
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  28. Christian Ethics: Problems and Prospects.Lisa Sowle Cahill & James F. Childress (eds.) - 1996 - Pilgrim Press.
     
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  29.  18
    Catholic Feminists and Traditions: Renewal, Reinvention, Replacement.Lisa Sowle Cahill - 2014 - Journal of the Society of Christian Ethics 34 (2):27-51.
    The dominant figure in Western Roman Catholic ethics is Thomas Aquinas, and Catholic tradition references a centralized magisterium. Nevertheless, Catholicism is internally pluralistic. After Vatican II, three models of theology and tradition emerged, all addressing gender equality: the Augustinian, neo-Thomistic, and neo-Franciscan. Latina, womanist, African, and Asian ethics of gender present more radical approaches to tradition—suggesting a Junian stream. Catholic ethical-political tradition is not defined by a specific cultural mediation, figure, or model but by a constellation of commitments shared by (...)
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  30.  16
    Evangelical Peacemakers: Gospel Engagement in a War-Torn World Ed. By David P. Gushee.Lisa Sowle Cahill - 2017 - Journal of the Society of Christian Ethics 37 (2):206-207.
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  31. Gender and Christian Ethics.Lisa Sowle Cahill - 2001 - In Robin Gill (ed.), The Cambridge Companion to Christian Ethics. Cambridge University Press.
     
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  32.  24
    Holland, Suzanne, Karen Lebacqz, and Laurie Zoloth, Eds. The Human Embryonic Stem Cell Debate: Science, Ethics, and Public Policy.Lisa Sowle Cahill - 2002 - The National Catholic Bioethics Quarterly 2 (3):559-562.
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  33.  16
    Index to Volume 22.Lisa Sowle Cahill, Mark J. Cherry, Ellen Wright Clayton, Francis Dominic Degnin, Kenneth DeVille, Robin S. Downie, Fiona Randall, Steven D. Edwards, Ruiping Fan & Kateryna Fedoryka - 1997 - Journal of Medicine and Philosophy 22:643-646.
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  34. Just Peacemaking: Theory, Practice, and Prospects.Lisa Sowle Cahill - 2003 - Journal of the Society of Christian Ethics 23 (1):195-212.
    The just peacemaking project is a commendable effort to derive proactive initiatives from the teachings of Jesus and a strong sense of Christian discipleship, and to make these effective in volatile political situations. The project could be strengthened by a more explicit doctrine of sin, and an ethical justification of coercion. Recent debates among political scientists about effective social action in the era of globalization can also offer insights to enhance the political plausibility of the just peacemaking theory.
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  35.  1
    Letters, Notes, & Comments.Lisa Sowle Cahill & Alan Revering - 2005 - Journal of Religious Ethics 33 (4):817 - 828.
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  36.  11
    Laudato SI' : Reframing Catholic Social Ethics.Lisa Sowle Cahill - 2018 - Heythrop Journal 59 (6):887-900.
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  37.  15
    Magill, Gerard, Editor. Genetics and Ethics: An Interdisciplinary Study.Lisa Sowle Cahill - 2004 - The National Catholic Bioethics Quarterly 4 (3):637-639.
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  38.  14
    Myth of Religious Violence: Secular Ideology and the Roots of Modern Conflict – By William T. Cavanaugh.Lisa Sowle Cahill - 2012 - Modern Theology 28 (3):561-563.
  39.  34
    Moral Traditions, Ethical Language, and Reproductive Technologies.Lisa Sowle Cahill - 1989 - Journal of Medicine and Philosophy 14 (5):497-522.
    on reproductive technologies and the OTA report, Infertility , both use "rights" language to advance quite different views of the same subject matter. The former focuses on the rights and welfare of the embryo, and the protection of the family, while the latter stresses the freedom and rights of couples. This essay uses the work of Alasdair Maclntyre and Jeffrey Stout to consider the different traditions grounding these definitions of rights. It is proposed that a potentially effective mediating language could (...)
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  40.  18
    Nonresistance, Defense, Violence, and the Kingdom in Christian Tradition.Lisa Sowle Cahill - 1984 - Interpretation 38 (4):380-397.
    A central point at issue in Christian reflection on war and peace is the extent to which the quality of God's Kingdom can characterize Christian existence in history and the extent to which it must be supplemented by a perceived obligation to seek justice, even if by coercion.
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  41. On Richard McCormick.Lisa Sowle Cahill - 1993 - In Allen Verhey & Stephen E. Lammers (eds.), Theological Voices in Medical Ethics. W.B. Eerdmans Pub. Co..
     
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  42.  66
    Sex, Marriage, and Community in Christian Ethics.Lisa Sowle Cahill - 1983 - Thought: Fordham University Quarterly 58 (1):72-81.
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  43.  33
    Theological Ethics as Political Ethics: A Conversation with Raymond Geuss.Lisa Sowle Cahill - 2012 - Studies in Christian Ethics 25 (2):153-159.
    Christian ethics is rooted in Christian worship, community, and identity, yet must cooperate across traditions to alleviate global injustices that violate love of God and neighbor. Although practical ethical commitment may be contingent on an experience of ultimacy that is ‘outside ethics’, this experience is not limited to confessing Christians.
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  44.  30
    The Ethical Implications of the Sermon on the Mount.Lisa Sowle Cahill - 1987 - Interpretation 41 (2):144-156.
    The primary question the Sermon on the Mount poses is: What is the fullness of discipleship like when imitation of the Father known in Jesus pervades one's existence?
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  45.  66
    The Ethics of Surrogate Motherhood: Biology, Freedom, and Moral Obligation.Lisa Sowle Cahill - 1988 - Journal of Law, Medicine and Ethics 16 (1-2):65-71.
  46.  19
    Toward Justice in Human Subjects Research.Lisa Sowle Cahill - 2000 - Hastings Center Report 30 (4):45-46.
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  47.  1
    Toward Justice in Human Subjects ResearchBeyond Consent: Seeking Justice in Research.Lisa Sowle Cahill, Jeffrey P. Kahn, Anna C. Mastroianni & Jeremy Sugarman - 2000 - Hastings Center Report 30 (4):45.
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  48.  31
    Within Shouting Distance: Paul Ramsey and Richard McCormick on Method.Lisa Sowle Cahill - 1979 - Journal of Medicine and Philosophy 4 (4):398-417.
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  49.  34
    Bioethics, Theology, and Social Change.Lisa Sowle Cahill - 2003 - Journal of Religious Ethics 31 (3):363 - 398.
    Recent years have witnessed a concern among theological bioethicists that secular debate has grown increasingly "thin," and that "thick" religious traditions and their spokespersons have been correspondingly excluded. This essay disputes that analysis. First, religious and theological voices compete for public attention and effectiveness with the equally "thick" cultural traditions of modern science and market capitalism. The distinctive contribution of religion should be to emphasize social justice in access to the benefits of health care, challenging the for-profit global marketing of (...)
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  50. Book Reviews : The Family in Theological Perspective, Edited by Stephen C. Barton. Edinburgh: T&T Clark, 1996. Xxiv + 346 Pp. Pb. 17.50. [REVIEW]Lisa Sowle Cahill - 1997 - Studies in Christian Ethics 10 (1):98-101.
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