Results for 'Religious ethics'

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  1. African Metaphysics and Religious Ethics.Motsamai Molefe - 2018 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 7 (3):19 - 37.
    Scholars of African moral thought reject the possibility of an African religious ethics by invoking at least three major reasons. The first objection to ‘ethical supernaturalism’ argues that it is part of those aspects of African culture that are ‘anachronistic’ insofar as they are superstitious rather than rational; as such, they should be jettisoned. The second objection points out that ethical supernaturalism is incompatible with the utilitarian approach to religion that typically characterises some African peoples’ orientation to it. (...)
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  2.  55
    Comparative Religious Ethics and the Problem of “Human Nature”.Aaron Stalnaker - 2005 - Journal of Religious Ethics 33 (2):187-224.
    Comparative religious ethics is a complicated scholarly endeavor, striving to harmonize intellectual goals that are frequently conceived as quite different, or even intrinsically opposed. Against commonly voiced suspicions of comparative work, this essay argues that descriptive, comparative, and normative interests may support rather than conflict with each other, depending on the comparison in question, and how it is pursued. On the basis of a brief comparison of the early Christian Augustine of Hippo and the early Confucians Mencius and (...)
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  3.  5
    Comparative Religious Ethics Among the Ruins.Jung Lee - 2014 - Journal of Religious Ethics 42 (3):571-584.
    This is a response to the recent essay by Elizabeth M. Bucar and Aaron Stalnaker on “Comparative Religious Ethics as a Field of Study.” I clarify my earlier positions on method and virtue in comparative religious ethics and try to respond to some of the issues that Bucar and Stalnaker raise in regard to my arguments specifically and the field more generally. I argue that while we need not measure the practical impact of scholarly work in (...)
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  4.  40
    Understanding Religious Ethics.Charles T. Mathewes - 2010 - Wiley-Blackwell.
    God and morality -- Jewish ethics -- Christian ethics -- Islamic ethics -- Friendship -- Sexuality -- Marriage and family -- Lying -- Forgiveness -- Love and justice -- Duty, law, conscience -- Capital punishment -- War (I) : towards war -- War (II) : in war -- Religion and the environment -- Pursuits of happiness : labor, leisure, and life -- Good and evil.
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  5.  10
    Earth-Honoring Faith: Religious Ethics in a New Key.Larry L. Rasmussen - 2012 - Oup Usa.
    Larry L. Rasmussen offers a dramatic new way of thinking about human society, ethics, and the health of our planet. Rejecting the modern ethical assumption that morality applies to human society alone, Earth-honoring Faith argues that we must derive a system of ethics and morality that accounts for the wellbeing of all creation on Earth.
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  6.  21
    Comparative Religious Ethics: A Narrative Approach.Darrell J. Fasching - 2001 - Blackwell.
    The text places special emphasis on the ethical co-operation that emerged between religious traditions during the civil right-Vietnam war era.
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  7.  18
    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 (...)
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  8.  17
    Religious Ethics and the Environment.Kusumita P. Pedersen - 2015 - Journal of Religious Ethics 43 (3):558-585.
    This essay discusses three recent books which each offer an integrative account of religious ethics and the environment. Religious environmental ethics is an area of inquiry within the larger field of religion and ecology. After a narrative that contextualizes the development of religious environmental ethics in relation to the environmental social movement, I describe the formation of the field including its focus on worldview, the “cosmological turn,” and its engagement with science, the “cosmic turn.” (...)
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  9. Religious Ethics and Active Euthanasia in a Pluralistic Society.Courtney S. Campbell - 1992 - Kennedy Institute of Ethics Journal 2 (3):253-277.
  10.  47
    In the Name of God: The Evolutionary Origins of Religious Ethics and Violence.John Teehan - 2010 - Wiley-Blackwell.
    Religion is one of the most powerful forces running through human history, and although often presented as a force for good, its impact is frequently violent and divisive. This provocative work brings together cutting-edge research from both evolutionary and cognitive psychology to help readers understand the psychological structure of religious morality and the origins of religious violence. Introduces a fundamentally new approach to the analysis of religion in a style accessible to the general reader Applies insights from evolutionary (...)
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  11.  1
    Religious Ethics: An Antidote for Religious Nationalism.Prabhir Vishnu Poruthiyil - 2020 - Business and Society 59 (5):1035-1061.
    Social movements driven by a combination of religious nationalism and economic fundamentalism are globally grabbing the levers of political, economic, and intellectual control. The consequence is a policy climate premised on polarization in which inequality and destruction of the natural environment are condoned. This creates demands on key academic institutions like business schools, with stakeholders who are complicit in the sustenance of these social movements. Scholars in these schools have an opportunity to respond through curricula that facilitate reflection on (...)
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  12.  39
    Explorations in Global Ethics: Comparative Religious Ethics and Interreligious Dialogue.Sumner B. Twiss & Bruce Grelle (eds.) - 2000 - Westview Press.
    This volume for the first time brings the scholarly discipline of comparative religious ethics into constructive collaboration with the community of interreligious dialogue. Its design is premised on two important insights. First, interreligious dialogue offers to comparative religious ethics a new, more persuasive rationale, agenda of issues, and practical orientation. Second, comparative religious ethics offers to interreligious dialogue an arsenal of critical tools and methods which will enhance the sophistication of its practical work. In (...)
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  13. After Lynn White: Religious Ethics and Environmental Problems.Willis Jenkins - 2009 - Journal of Religious Ethics 37 (2):283-309.
    The fields of environmental ethics and of religion and ecology have been shaped by Lynn White Jr.'s thesis that the roots of ecological crisis lie in religious cosmology. Independent critical movements in both fields, however, now question this methodological legacy and argue for alternative ways of inquiry. For religious ethics, the twin controversies cast doubt on prevailing ways of connecting environmental problems to religious deliberations because the criticisms raise questions about what counts as an environmental (...)
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  14.  24
    Ethnography, Anthropology, and Comparative Religious Ethics: Or Ethnography and the Comparative Religious Ethics Local.Thomas A. Lewis - 2010 - Journal of Religious Ethics 38 (3):395-403.
    Recent ethnographic studies of lived ethics, such as those of Leela Prasad and Saba Mahmood, present valuable opportunities for comparative religious ethics. This essay argues that developments in philosophical and religious ethics over the last three decades have supported a strong interest in thick descriptions of what it means to be human. This anthropological turn has thereby laid important groundwork for the encounter between these scholars and new ethnographic studies. Nonetheless, an encounter it is. Each (...)
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  15. Religious Ethics in a Time of Globalism: Shaping a Third Wave of Comparative Analysis.Elizabeth M. Bucar & Aaron Stalnaker (eds.) - 2012 - Palgrave-Macmillan.
  16.  9
    On Religious Ethics.William Schweiker - 2005 - In The Blackwell Companion to Religious Ethics. Blackwell. pp. 1--15.
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  17.  29
    The Blackwell Companion to Religious Ethics.William Schweiker (ed.) - 2005 - Blackwell.
    Now available in paperback, this is a rich resource for understanding the moral teachings and practices of the world’s religions Includes detailed discussions ...
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  18.  48
    Religious Ethics, History, and the Rise of Modern Moral Philosophy - Focus Introduction.Jennifer A. Herdt - 2000 - Journal of Religious Ethics 28 (2):167-188.
    In this introduction to a cluster of three articles on eighteenth-century ethics written by Mark Larrimore, John Bowlin, and Mark Cladis, the author maintains that although the broad narrative tracing the emergence of a religiously neutral or naturalistic moral language in the eighteenth century is a familiar one, many central questions concerning this development remain unanswered and require further historical study. Against those who contend that historical study is antecedent to, but not part of, the proper substance of (...) ethics, the author argues that historical and normative studies are interdependent, each helping to define the questions central to the other. The introduction concludes with an overview of the three articles and suggests ways in which religious ethicists can, in the future, make a distinctive contribution to the history of ethics. (shrink)
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  19.  19
    Normativity in Comparative Religious Ethics.Kevin Jung - 2017 - Journal of Religious Ethics 45 (4):642-665.
    This essay seeks to clarify the meaning and nature of normativity in metaethics and offers reasons why comparative religious ethics must properly address questions about normativity. Though many comparative religious ethicists take CRE to be a normative discipline, what they say about normativity is often unclear and confusing. I argue that the third-wave scholars face serious questions with respect to not only the justification of moral belief but also the rationality of moral belief and action. These scholars (...)
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  20.  20
    Religious Ethics and "The Struggle of the Common Life": A Response to Ronald M. Green's Review of the "Journal of Religious Ethics".Barbara Hilkert Andolsen - 1997 - Journal of Religious Ethics 25 (3):239-252.
    "The Journal of Religious Ethics " subscribes to a triple mission of publishing work in theoretical, historical, and comparative areas of religious ethics. Social ethics has not been an explicit feature of this publication profile and so was not a subject of comment in Ronald Green's RSR review of the journal. Whether the JRE can and should do more in the area of social ethics is the subject of consideration in this evaluative essay. After (...)
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  21.  9
    Putting Religion Back Into Religious Ethics.Eric Gregory - 2019 - Journal of Religious Ethics 47 (1):166-179.
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  22.  17
    Between Christian Ethics and Religious Ethics: How Should Graduate Students Be Trained?Stanley Hauerwas - 2003 - Journal of Religious Ethics 31 (3):399 - 412.
    By focusing on questions concerning what kind of training graduate students in theology and ethics and religious ethics should receive, I try to initiate a conversation we need to have about the kind of work the JRE should foster.
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  23.  9
    Comparative Religious Ethics.Aaron Stalnaker - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  24.  16
    How Religious Ethics Can Be Intelligible and Compatible with Bioethics.J. Cayenne Claassen-Lüttner - 2012 - American Journal of Bioethics 12 (12):30-31.
  25.  9
    Religious Ethics in a Pluralistic Society.Robert Merrihew Adams - 1992 - In John P. Reeder & Gene Outka (eds.), Prospects for a Common Morality. Princeton University Press. pp. 93-113.
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  26.  12
    Religious Ethics and Economic Inequality.Paul Weithman - 2019 - Journal of Religious Ethics 47 (2):223-231.
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  27.  3
    Religious Ethics, Christianity, and War.Henrik Syse - 2009 - Etikk I Praksis - Nordic Journal of Applied Ethics 3 (1).
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  28.  11
    Non-Religious Ethics?Michael Rosen - 2013 - International Journal of Philosophical Studies 21 (5):755-772.
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  29.  10
    Religious Ethics and Contemporary Society [J].Wang Xiaochao - 2003 - Modern Philosophy 2:013.
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  30.  61
    Focus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious Ethics.Stephen A. Wilson and & Jean Porter - 2003 - Journal of Religious Ethics 31 (2):183-199.
    The Journal of "Religious Ethics" marks the tercentenary of Edwards's birth with the following collection of essays. In keeping with the overall mission of the journal, this tribute takes the form of historical and constructive reflection, in which diverse perspectives on Edwards's work and diverse forms of engagement with it supplement and correct one another. Our hope is that these essays will serve both to generate interest in Edwards's work among those who are unfamiliar with him, and to (...)
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  31.  4
    Ocr Religious Ethics for as and A.Jill Oliphant - 2008 - Routledge.
    OCR Religious Ethics for AS and A2 is a textbook for students of Advanced Subsidiary or Advanced Level courses, endorsed by OCR for use with the OCR GCE Religious Studies specification. The book covers all the topics of the Religious Ethics component of the A Level specification in an enjoyable and student-friendly fashion. This second edition has been restructured for the revised specification and now includes a section on business ethics. Each chapter includes: a (...)
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  32.  20
    The Present State of the Comparative Study of Religious Ethics: An Update.John Kelsay - 2012 - Journal of Religious Ethics 40 (4):583-602.
    A survey of developments over the last forty years suggests that little progress has been made in the development of comparative religious ethics as a discipline. While authors working in this field have produced a number of interesting works, the field lacks structure, including an agreement on the basic purpose, terms, and approaches by which contributions may be evaluated as better or worse. I provide an account of this history, suggesting that a way forward will involve marrying ethicists' (...)
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  33.  4
    Aqa Religious Ethics for as and A.Jill Oliphant - 2011 - Routledge.
    Structured directly around the specification of the AQA, this is the definitive textbook for students of Advanced Subsidiary or Advanced Level courses. It covers all the necessary topics for Religious Ethics in an enjoyable student-friendly fashion. Each chapter includes: a list of key issues AQA specification checklist explanations of key terminology helpful summaries self-test review questions exam practice questions. To maximise students' chances of exam success, the book contains a section dedicated to answering examination questions. It comes complete (...)
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  34.  32
    Religious Ethics for as and A.Jill Oliphant - 2007 - Routledge.
    Structured directly around the OCR specification, this book covers all necessary topics of the Religious Ethics A-level course in an enjoyable student-friendly fashion. Split into four parts – What is Ethics?; AS Ethics; A2 Ethics; and Connections in Philosophy of Religion and Ethics – each chapter includes: a list of key issues, to introduce students to the topic OCR syllabus checklist explanations of key terminology exam practice questions using actual examples from previous years self-test (...)
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  35. An African Religious Ethics and the Euthyphro Problem.Motsamai Molefe - 2017 - Acta Academica 49 (1):22-38.
    Supposing that an African metaphysics grounded on the notion and/or value of vitality is true, can it do a better job in terms of informing an African religious ethics than its Western counterparts, specifically, the Divine Command theory (DCT)? By ‘religious ethics’, in this article, I have in a mind a meta-ethical theory i.e., an account of moral properties whether they are best understood in spiritual rather than physical terms. In this article, I articulate an under-explored (...)
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  36.  25
    On Making a Cultural Turn in Religious Ethics.Richard B. Miller - 2005 - Journal of Religious Ethics 33 (3):409-443.
    This essay critically explores resources and reasons for the study of culture in religious ethics, paying special attention to rhetorics and genres that provide an ethics of ordinary life. I begin by exploring a work in cultural anthropology that poses important questions for comparative and cultural inquiry in an age alert to "otherness," asymmetries of power, the end of value-neutrality in the humanities, and the formation of identity. I deepen my argument by making a foundational case for (...)
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  37.  13
    Between Christian Ethics and Religious Ethics.Stanley Hauerwas - 2003 - Journal of Religious Ethics 31 (3):399-412.
    By focusing on questions concerning what kind of training graduate students in theology and ethics and religious ethics should receive, I try to initiate a conversation we need to have about the kind of work the JRE should foster.
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  38.  13
    Rethinking the Comparative Study of Religious Ethics.David Little - 2015 - Journal of Religious Ethics 43 (3):525-542.
    This essay describes the author's change of approach to the comparative study of religious ethics from the one contained in a book on the subject, published in 1978. The change resulted from interactions with Abdulaziz Sachedina, the noted scholar of Islam, demonstrating the importance of comparing different ethical systems in reference to global topics like human rights, particularly the right to freedom of conscience.
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  39.  19
    Ethnography and Subjectivity in Comparative Religious Ethics.Shannon Dunn - 2017 - Journal of Religious Ethics 45 (4):623-641.
    The ethnographic turn in religious studies has responded to important developments, such as the rejection of value neutrality and the need to better address the lived experience of individuals and communities. In this essay, I affirm the value of ethnography as a method in comparative religious ethics, but distinguish between two ways of framing ethnography in relation to ethics. The first way insists on the hard limits of translating values across cultures, and tends to marginalize or (...)
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  40. Comparative Religious Ethics: A Narrative Approach to Religion and Global Ethics.Darrell J. Fasching - 2011 - Wiley-Blackwell.
    Machine generated contents note: Part I: Religion, Ethics and Stories of War and Peace. -- 1. Religion, Ethics, and Storytelling. -- 2. Stories of War and Peace in an Age of Globalization. -- Part II: War and Peace: Ancient Stories and Postmodern Life Stories. -- Introduction: Ethics after Auschwitz and Hiroshima. -- 3. Gilgamesh and the Religious Quest. -- 4. The Socratic Religious Experience: From the Birth of Ethics to the Quest for Cosmopolis. -- (...)
     
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  41.  66
    Comparative Religious Ethics: A Narrative Approach to Global Ethics.Darrell J. Fasching - 2011 - Wiley-Blackwell.
    Machine generated contents note: Part I: Religion, Ethics and Stories of War and Peace. -- 1. Religion, Ethics, and Storytelling. -- 2. Stories of War and Peace in an Age of Globalization. -- Part II: War and Peace: Ancient Stories and Postmodern Life Stories. -- Introduction: Ethics after Auschwitz and Hiroshima. -- 3. Gilgamesh and the Religious Quest. -- 4. The Socratic Religious Experience: From the Birth of Ethics to the Quest for Cosmopolis. -- (...)
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  42.  13
    Kant’s Religious Ethics: The Ineluctable Link Between Morality and Theism.Raymond E. Perrier - 2021 - International Journal for Philosophy of Religion 89 (1):3-24.
    Kant’s religious ethics is grounded in a practical philosophy where ‘God’ is subordinated to moral principles. To accomplish this goal, Kant dismantled the onto-theological groundwork of religion and the conventional method of attaching morality to God, as if morality was a consequence of religious belief. In this essay, I will show how Kant replaces the metaphysics of being with the metaphysics of morality. More importantly, I will show how Kant’s thesis of moral theism argues that the practical (...)
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  43. Ocr Religious Ethics for as and A2.Jon Mayled (ed.) - 2005 - Routledge.
    _OCR Religious Ethics for AS and A2_ is a textbook for students of Advanced Subsidiary or Advanced Level courses, endorsed by OCR for use with the OCR GCE Religious Studies specification. The book covers all the topics of the Religious Ethics component of the A Level specification in an enjoyable and student-friendly fashion. This second edition has been restructured for the revised specification and now includes a section on business ethics. Each chapter includes: a (...)
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  44. Ocr Religious Ethics for as and A2.Jon Mayled (ed.) - 2005 - Routledge.
    _OCR Religious Ethics for AS and A2_ is a textbook for students of Advanced Subsidiary or Advanced Level courses, endorsed by OCR for use with the OCR GCE Religious Studies specification. The book covers all the topics of the Religious Ethics component of the A Level specification in an enjoyable and student-friendly fashion. This second edition has been restructured for the revised specification and now includes a section on business ethics. Each chapter includes: a (...)
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  45.  9
    Teaching Comparative Religious Ethics: A Review Essay.Kevin Schilbrack - 2002 - Journal of Religious Ethics 30 (2):297-312.
    Though others have surveyed the different methods in comparative religious ethics, relatively little attention has been given to different approaches to pedagogy. The field of comparative religious ethics has now reached a level of maturity so that there are a variety of ways such courses can be taught. In this review I consider the approaches to comparative religious ethics found in four recent texts by Jacob Neusner, Darrell Fasching and Dell deChant, Regina Wolfe and (...)
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  46.  25
    The Religious Ethics Implicit in Schleiermacher's Doctrine of Creation.John P. Crossley - 2006 - Journal of Religious Ethics 34 (4):585-608.
    There is a religious ethics implicit in Schleiermacher's doctrine of creation based on the universal feeling of absolute dependence "prior to" its being informed by any historical tradition. The "highest good" which fundamentally characterizes his religious ethics is found at the intersection of God and the World. The "original perfection of man" and the "original perfection of the world" come together when human life in the world is fully informed by the feeling of absolute dependence. Although (...)
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  47. Comparative Religious Ethics.David Little & Sumner B. Twiss - 1978
     
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  48.  9
    Focus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious Ethics.Stephen A. Wilson & Jean Porter - 2003 - Journal of Religious Ethics 31 (2):183 - 199.
    The Journal of "Religious Ethics" marks the tercentenary of Edwards's birth with the following collection of essays. In keeping with the overall mission of the journal, this tribute takes the form of historical and constructive reflection, in which diverse perspectives on Edwards's work and diverse forms of engagement with it supplement and correct one another. Our hope is that these essays will serve both to generate interest in Edwards's work among those who are unfamiliar with him, and to (...)
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  49. Comparative Religious Ethics: A Narrative Approach.Darrell J. Fasching, Dell de Chant, Jacob Neusner, Sumner Twiss, Bruce Grelle & Regina Wentzel Wolfe - 2002 - Journal of Religious Ethics 30 (2):295-312.
    Though others have surveyed the different methods in comparative religious ethics, relatively little attention has been given to different approaches to pedagogy. The field of comparative religious ethics has now reached a level of maturity so that there are a variety of ways such courses can be taught. In this review I consider the approaches to comparative religious ethics found in four recent texts by Jacob Neusner, Darrell Fasching and Dell deChant, Regina Wolfe and (...)
     
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  50. Religious Ethics in Africa.Peter Kasenene - 1998 - Fountain Publishers.
     
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