97 found
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  1.  3
    A Community of Character: Toward a Constructive Christian Social Ethic.Stanley Hauerwas - 1981 - University of Notre Dame Press.
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  2.  18
    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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  3.  20
    The Just War: Force and Political Responsibility.Paul Ramsey & Stanley Hauerwas - 1991 - Rowman & Littlefield Publishers.
    With a new foreword by noted theologian and ethicist Stanley Hauerwas, this classic text on war and the ethics of modern statecraft written at the height of the Vietnam era in 1968 speaks to a new generation of readers. Characterized by a sophisticated yet back-to-basics approach, The Just War begins with the assumption that force is a fact in political life which must either be reckoned with or succumbed to. It then grapples with modern challenges to traditional moral principles of (...)
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  4.  8
    The Hauerwas Reader.Stanley Hauerwas - 2001 - Duke University Press.
    "This collection is obviously a labor of love. Fortunately, it is also a labor of editorial care and precision.
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  5.  49
    The Blackwell Companion to Christian Ethics.Stanley Hauerwas & Samuel Wells (eds.) - 2004 - Blackwell.
    The Blackwell Companion to Christian Ethics presents a comprehensive and systematic exposition of Christian ethics, seen through the lens of Christian worship.
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  6. Vision and Virtue: Essays in Christian Ethical Reflection.Stanley Hauerwas - 1986 - University of Notre Dame Press.
    “In describing Hauerwas’ work as Christian ethics, one can allow that phrase its full scope of meaning. It is the work of an ethician who is thoroughly conversant with that branch of philosophy and comes to grips with its major issues. He is also firmly committed to the view that, in modifying the substantive ‘ethics’ with the adjective ‘Christian,’ one is designating a distinct reality.... Hauerwas invites us to share an understanding of ethics in general and of Christian ethics in (...)
     
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  7.  12
    The Strength to Be Patient.Stanley Hauerwas & Gerald Mckenny - 2016 - Christian Bioethics 22 (1):5-20.
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  8.  1
    Character and the Christian Life: A Study in Theological Ethics.Stanley Hauerwas - 1985 - University of Notre Dame Press.
    Some fourteen years after its initial publication, this important and influential book, with a new, substantial, and candid introduction by the author, is available in a reasonably priced paperback edition. In this volume Hauerwas assesses recent interest in the "ethics of character" and suggests areas in his own work that now call for some corrective and/or further work.
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  9.  1
    Christians Among the Virtues: Theological Conversations with Ancient and Modern Ethics.Stanley Hauerwas & Charles Robert Pinches - 1997 - University of Notre Dame Press.
    This work investigates the distinctiveness of virtues as illuminated by Christian practise using a discussion of Aristotle's ethics with contemporary scholars. It contrasts non-Christian accounts of virtue with Christian accounts of key virtues, including obedience, hope, courage, and patience.
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  10.  15
    Special Supplement: The Birth of Bioethics.Albert R. Jonsen, Shana Alexander, Judith P. Swazey, Warren T. Reich, Robert M. Veatch, Daniel Callahan, Tom L. Beauchamp, Stanley Hauerwas, K. Danner Clouser, David J. Rothman, Daniel M. Fox, Stanley J. Reiser & Arthur L. Caplan - 1993 - Hastings Center Report 23 (6):S1.
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  11.  1
    Revisions, Changing Perspectives in Moral Philosophy.Stanley Hauerwas & Alasdair C. MacIntyre - 1983
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  12.  15
    The State of the University: Academic Knowledges and the Knowledge of God.Stanley Hauerwas - 2007 - Blackwell.
    In this book, controversial and world-renowned theologian, Stanley Hauerwas, tackles the issue of theology being sidelined as a necessary discipline in the modern university. It is an attempt to reclaim the knowledge of God as just that – knowledge. Questions why theology is no longer considered a necessary subject in the modern university, and explores the role it should play in the development of our “knowledge” Considers how theology is often excluded from the knowledges of the modern university because these (...)
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  13.  32
    Some Theological Reflections on Gutierrez's Use of 'Liberation' as a Theological Concept.Stanley Hauerwas - 1986 - Modern Theology 3 (1):67-76.
  14.  40
    The Self as Story: Religion and Morality From the Agent's Perspective.Stanley Hauerwas - 1973 - Journal of Religious Ethics 1:73-85.
    Objecting to a restrictive view of morality that limits moral philosophy and religious ethics to what can be logically displayed, this essay seeks to expand our understanding of morality in a way that permits one to account for intentionality in the moral life. It claims that religion makes a contribution to our moral behavior beyond that of motivating one to be moral. The author argues that a right understanding of the relationship of thought and action is essential if we are (...)
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  15.  12
    Against the Nations: War and Survival in a Liberal Society.Stanley Hauerwas - 1985 - Harper & Row.
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  16.  18
    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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  17.  14
    “Long Live the Weeds and the Wilderness Yet”: Reflections on a Secular Age.Stanley Hauerwas & Romand Coles - 2010 - Modern Theology 26 (3):349-362.
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  18. Remembering How and What I Think: A Response to the Jre Articles on Hauerwas.Stanley Hauerwas - 2012 - Journal of Religious Ethics 40 (2):296-306.
    In this essay Stanley Hauerwas reflects on his life's work by responding to the critical contributions found in the essays of this volume. Rather than trying to defend a “position,” Hauerwas takes this opportunity to offer further insight into how he sees his work to be driven by theology, insofar as his ethical reflection cannot be extricated from Christological considerations. It is this Christological center that allows him to avoid making a false separation between the person and work of Jesus (...)
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  19.  33
    Niebuhr One More Time.Stanley Hauerwas - 2013 - Journal of Religious Ethics 41 (3):548-550.
    In this essay Stanley Hauerwas offers a response to Edmund Santurri's review of Reinhold Niebuhr's An Interpretation of Christian Ethics.
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  20.  57
    Self-Deception and Autobiography: Theological and Ethical Reflections on Speer's "Inside the Third Reich".David Burrell & Stanley Hauerwas - 1974 - Journal of Religious Ethics 2 (1):99 - 117.
    Albert Speer's life offers a paradigm of self-deception, and his autobiography serves to illustrate Fingarette's account of self-deception as a persistent failure to spell out our engagements in the world. Using both Speer and Fingarette, we show how self-deception becomes our lot as the stories we adopt to shape our lives cover up what is destructive in our activity. Had Speer not settled for the neutral label of "architect," he might have found a story substantive enough to allow him to (...)
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  21.  19
    Christian Ethics as Informed Prayer.Stanley Hauerwas & Samuel Wells - 2004 - In Stanley Hauerwas & Samuel Wells (eds.), The Blackwell Companion to Christian Ethics. Blackwell. pp. 1.
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  22.  38
    Remembering Martin Luther King Jr. Remembering: A Response to Christopher Beem.Stanley Hauerwas - 1995 - Journal of Religious Ethics 23 (1):135-148.
    The question of the relation of my work to that of Martin Luther King Jr. cannot be resolved with the theoretical tools Christopher Beem brings to the task. Stanley Fish has written that "those who detach King's words from the history that produced them erase the fact of that history from the slate, and they do so, paradoxically, in order to prevent that history from being truly and deeply altered." The vice of liberalism is not selfishness so much as a (...)
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  23.  14
    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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  24.  21
    Obligation and Virtue Once More.Stanley Hauerwas - 1975 - Journal of Religious Ethics 3 (1):27 - 44.
    The author maintains that virtue and obligation are interdependent notions, neither of which is capable of either being understood or put into practice without the other. He argues that William Frankena's treatment of these concepts obscures this relationship, both because it gives primacy to an ethics of obligation and because it consists in examination of an artificial model of a "pure" theory of virtue. The author also considers the implication of this relationship for the question of the relation of morality (...)
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  25.  18
    Christian Ethics in America (and the JRE): A Report on a Book I Will Not Write.Stanley Hauerwas - 1997 - Journal of Religious Ethics 25 (3):57 - 76.
    In the late 1960s and early 1970s, a remarkable change took place in advanced theological education in the United States: the study of Christian ethics (and other theological studies as well) moved quite rapidly from seminaries into graduate programs at religiously unaffiliated universities. The birth of the "Journal of Religious Ethics" should be understood in the context of this wider shift. The consequences of this migration have been, on the whole, regrettable. In universities, styles of analysis and metaethical issues have (...)
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  26.  13
    Time and History in Theological Ethics: The Work of James Gustafson.Stanley Hauerwas - 1985 - Journal of Religious Ethics 13 (1):3 - 21.
    This essay traces Gustafson's understanding of the methodological significance of history and time for theological ethics. I argue that Gustafson qualifies his original thoroughgoing historicist perspective in the interest of developing a natural theology and ethics. His continuing emphasis on a historical perspective, I suggest, is best understood by attending to his recommendation that the theologian's task is best captured by the image of the "participant.".
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  27.  15
    Pacifism: Some Philosophical Considerations.Stanley Hauerwas - 1985 - Faith and Philosophy 2 (2):99-104.
  28. Remaining in Babylon: Oliver O'Donovan's Defense of Christendom.Stanley Hauerwas & James Fodor - 1998 - Studies in Christian Ethics 11 (2):30-55.
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  29.  8
    The Case for Abolition of War in the Twenty-First Century.Stanley Hauerwas, Linda Hogan & Enda McDonagh - 2005 - Journal of the Society of Christian Ethics 25 (2):17-35.
    IN THIS ESSAY WE ASK WHETHER CHRISTIANS HAVE THE RESOURCES AND the commitment to make the theological-ethical case for ending war as an instrument of international and national policy in an authentically Christian, intellectually coherent, and practically feasible way. Historical precedent for such shifts in mindsets and practices, as occurred with the abolition of slavery, give grounds for hope, as do witness pacifists. In this essay, we argue for a shift in the center of gravity of theological debate by reorienting (...)
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  30.  43
    Christian Ethics In Jewish Terms: A Response to David Novak.Stanley Hauerwas - 2000 - Modern Theology 16 (3):293-299.
  31.  28
    Capital Punishment.John Berkman & Stanley Hauerwas - 1996 - In Paul A. B. Clarke & Andrew Linzey (eds.), Dictionary of Ethics, Theology, and Society. Routledge. pp. 100--5.
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  32.  15
    Pacifism: Some Philosophical Considerations.Stanley Hauerwas - 1985 - Faith and Philosophy 2 (2):99-104.
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  33.  6
    An Unpublished Foreword1.Stanley Hauerwas - 2005 - New Blackfriars 86 (1003):291-295.
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  34.  18
    The Church in a Divided World. The Interpretative Power of the Christian Story.Stanley Hauerwas - 1980 - Journal of Religious Ethics 8 (1):55-82.
    Recognition of the narrative character of Christian convictions for the formation of the character of community and individuals is crucial for understanding how such convictions can be said to be true or false. In particular the truth of Christian convictions is revealed by their power to form and sustain a community capable of witnessing to the God of heaven and earth in a divided and violent world. The ethics of such a community contrasts sharply with those moral theories that ignore (...)
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  35.  13
    Casuistry as a Narrative Art.Stanley Hauerwas - 1983 - Interpretation 37 (4):377-388.
    In a Christian context casuistry is a necessity because it provides the means by which we learn to check our particular telling of the story of God with the way our community tells it.
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  36.  10
    The Difference of Virtue and the Difference It Makes: Courage Exemplified.Stanley Hauerwas - 1993 - Modern Theology 9 (3):249-264.
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  37.  7
    The Truth About God: The Decalogue as Condition for Truthful Speech.Stanley Hauerwas - 1998 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 40 (1):17-39.
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  38.  12
    Christians in the Hands of Flaccid Secularists.Stanley Hauerwas - 1997 - Ethical Perspectives 4 (1):32-44.
    I am a Christian theologian who teaches ethics. I could alternatively say I am a Christian ethicist, with the hope that most people would concentrate on the noun and not the qualifier but that probably wouldn t help matters much. In fact many people have become and still do become Christian ethicists because they do not like theology. They think justice is something worth thinking about or even advocating or doing, but they do not like or they see little point (...)
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  39. The Politics of the Cross: The Theology and Ethics of John Howard Yoder.Craig A. Carter, Stanley Hauerwas, Chris K. Huebner, Harry J. Huebner, Mark Thiessen Nation & Ben C. Ollenburger - 2005 - Journal of Religious Ethics 33 (1):139-174.
    In his landmark monograph, "The Politics of Jesus", John Howard Yoder challenged mainstream Christian social ethics by arguing that the New Testament account of Jesus's founding of a messianic community entails a normative politics, not only for early Christianity but for the contemporary church. This challenge is further elaborated in several important posthumous publications, especially "Preface to Theology", in which Yoder examines the development of early Christology with attention to its political and ethical implications, and "The Jewish-Christian Schism Revisited", Yoder's (...)
     
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  40.  1
    Introduction.James F. Childress & Stanley Hauerwas - 1985 - Journal of Religious Ethics 13 (1):1 - 2.
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  41. Christianity, Democracy, and the Radical Ordinary: Conversations Between a Radical Democrat and a Christian.Romand Coles & Stanley Hauerwas - 2009 - American Journal of Theology and Philosophy 30 (2):218-221.
  42.  9
    Book Notes. [REVIEW]Daniel Dombrowski, Don Garrett, Stanley Hauerwas, Sheridan L. Hough, Hugh LaFollette, Ariela Lazar, S. E. Marshall, Corinne M. Painter, Rosamond Rhodes & Mary Anne Warren - 2002 - Ethics 112 (3):651-657.
  43.  36
    The Editors Express Their Appreciation to the Following Individuals Who, Though Not Members of the Advisory Board, Generously Reviewed Articles for the Journal During 1990: George J. Annas, Nora K. Bell, Robert C. Cefalo, John H. Cover-Dale, Larry Churchill, Rebecca Dresser, Gary B. Ferngren, James. [REVIEW]M. Gustafson, Stanley Hauerwas, George BChusfh, Andrew Lustig, James J. McCartney, Karen Ritchie, David C. Thomasma & Becky Cox White - 1991 - Journal of Medicine and Philosophy 16 (369).
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  44. After Christendom?: How the Church is to Behave If Freedom, Justice, and a Christian Nation Are Bad Ideas.Stanley Hauerwas - 1991 - Abingdon Press.
    Liberal/conservative and modern/postmodern concepts define contemporary theological debate. Yet what if these categories are grounded in a set of assumptions about what it means to be the church in the world, presuming we must live as though God's existence does not matter? What if our theological discussion distracts us from the fact that the church is no longer able to shape the desires and habits of Christians? Hauerwas wrestles with these and similar questions constructing a theological politics necessary for the (...)
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  45. Alasdair MacIntyre: "After Virtue". [REVIEW]Stanley Hauerwas - 1982 - The Thomist 46 (2):313.
     
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  46. Against the Nations: War and Survival in a Liberal Society.Stanley Hauerwas - 1986 - Journal of Religious Ethics 14 (1):225-225.
     
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  47.  14
    Bearing Reality: A Christian Meditation.Stanley Hauerwas - 2013 - Journal of the Society of Christian Ethics 33 (1):3-20.
    In this essay I draw on the work of novelist J. M. Coetzee and philosophers Cora Diamond, Stanley Cavell, and Stephen Mulhall to reflect on what it might mean to do Christian ethics without denying the "difficulty of reality." I then turn to John Howard Yoder's 1987 SCE presidential address to show how his call to see history doxologically enables the Christian to acknowledge the "difficulty of reality" without succumbing to despair. To acknowledge humanity's limitations without falling into despair or (...)
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  48. Book Review: A Failure In Communication: Ethics And The Early Church. [REVIEW]Stanley Hauerwas - 1978 - Interpretation: A Journal of Bible and Theology 32 (2):196-200.
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  49.  24
    Book Review: Mark Thiessen Nation, Anthony G. Siegrist and Daniel P. Umbel, with Foreword by Stanley Hauerwas, Bonhoeffer the Assassin? Challenging the Myth, Recovering His Call to Peacemaking. [REVIEW]Stanley Hauerwas, Daniel Umbel, Anthony Siegrist, Mark Nation & Jennifer Moberly - 2015 - Studies in Christian Ethics 28 (2):248-251.
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  50.  18
    Can Ethics Be Theological?Protestant and Roman Catholic Ethics: Prospects for RapprochmentEthics at the Edge of Life: Medical and Legal IntersectionsThe Moral Choice. [REVIEW]Stanley Hauerwas - 1978 - Hastings Center Report 8 (5):47.
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