Results for 'Theological Ethics'

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  1.  35
    The Theological Ethics of Herbert McCabe, Op: A Review Essay.L. Roger Owens - 2005 - Journal of Religious Ethics 33 (3):571-592.
    Herbert McCabe, OP (d. 2001), was a significant theological figure in England in the last century. A scholar of Aquinas, he was also influenced by Wittgenstein and Marx, his reading of whom helped him articulate a distinctive Thomistic account of human embodiment that serves as a critique of other dominant approaches in ethics. This article shows McCabe's contribution to moral theology by placing his work in conversation with other important approaches, namely, situation ethics, proportionalism, and the New (...)
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  2.  52
    Theological Ethics, Moral Philosophy, and Natural Law.Svend Andersen - 2001 - Ethical Theory and Moral Practice 4 (4):349-364.
    The article deals with the relationship between theological ethics and moral philosophy. The former is seen as a theoretical reflection on Christian ethics, the latter as one on secular ethics. The main questions asked are: Is there one and only one pre-theoretical knowledge about acting rightly? Does philosophy provide us with the theoretical framework for understanding both Christian and secular ethics? Both questions are answered in the negative. In the course of argument, four positions are (...)
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  3.  17
    The Oxford Handbook of Theological Ethics.Gilbert Meilaender & William Werpehowski (eds.) - 2005 - Oxford University Press.
    The Oxford Handbooks series is a major new initiative in academic publishing. Each volume offers an authoritative and up-to-date survey of original research in a particular subject area. Specially commissioned essays from leading figures in the discipline give critical examinations of the progress and direction of debates. The Oxford Handbook of Theological Ethics offers the most authoritative and compelling guide to the discipline. Thirty of the world's most distinguished specialists provide new essays in order to offer a survey (...)
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  4.  26
    A Defence of Theological Ethics.George Frederick Woods - 1966 - Cambridge University Press.
    This challenge combines metaphysical and moral criticisms of theological ethics. The moral criticisms are made upon the basis of belief in the autonomy of ...
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  5. A Defence of Theological Ethics: Hulsean Lectures 1964.G. F. Woods - 1966 - Cambridge University Press.
    The book comprises six lectures delivered in the Divinity School, Cambridge in the Lent Term of 1964. The main concern of the author is the moral challenge to Christian theological ethics from the secular humanist who has a high sense of moral responsibility without any belief in God or in personal immortality. If these lectures only touch upon the ultimate questions about the nature and status of moral personal being, they will enable some secular humanists and some Christians (...)
     
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  6.  62
    To Each According to Their Needs: Anarchist Praxis as a Resource for Byzantine Theological Ethics.Emma Brown Dewhurst - 2018 - In M. Christoyannopoulos & A. Adams (eds.), Essays in Anarchism and Religion: Volume II. Stockholm, Sweden: pp. 58-93.
    I argue that anarchist ideas for organising human communities could be a useful practical resource for Christian ethics. I demonstrate this firstly by introducing the main theological ideas underlying Maximus the Confessor’s ethics, a theologian respected and important in a number of Christian denominations. I compare practical similarities in the way in which ‘love’ and ‘well-being’ are interpreted as the telos of Maximus and Peter Kropotkin’s ethics respectively. I further highlight these similarities by demonstrating them in (...)
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  7.  85
    The Economy of the Gift: Paul Ricoeur's Significance for Theological Ethics.John Wall - 2001 - Journal of Religious Ethics 29 (2):235 - 260.
    Paul Ricoeur's understanding of the relations of faith, love, and hope suggests a unique approach to theological ethics, one that holds fresh promise for bringing together considerations of the good (teleology) and the right (deontology) around the notion of an "economy of the gift." The economy of the gift articulates Ricoeur's distinctively dialectical understanding of the relation of the human and the divine, and the resulting dialectical moral relation of the self and the other. Despite our fallen condition, (...)
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  8.  29
    The Future of Theological Ethics.O. O'Donovan - 2012 - Studies in Christian Ethics 25 (2):186-198.
    Ethics is distinguished as a field of study within the realm of organised knowledge which interprets moral experience. Christian ethics assumes this interpretation into the hermeneutic framework of Christian theology in relation to a hope for the renewal and recovery of human agency. Its theme is moral thinking in general, which it understands within the framework of faith. It is dependent on philosophical ethics, but presumes and aims at more. The concepts handled by theological ethics (...)
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  9.  20
    Evolutionary Theory and Theological Ethics.J. Hare - 2012 - Studies in Christian Ethics 25 (2):244-254.
    This paper is about the problematic interface between evolutionary scientists’ talk about ethics and current work in philosophy and theology. The paper proceeds by taking four main figures from four different disciplines. The four disciplines are neurophysiology, cognitive psychology, primatology and game theory, and the four figures are Joshua Greene, Mark Hauser, Frans de Waal and Ken Binmore. The paper relates the views of each of these figures to recent work in philosophical and theological ethics.
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  10.  12
    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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  11. Theological Ethics and The Naturalistic Fallacy.John P. Crossley - 1978 - Journal of Religious Ethics 6 (1):121-134.
    Theological ethics is vulnerable to the charge made by some philosophical ethicists that it frequently commits the "naturalistic fallacy," i.e., that it fallaciously derives duties and obligations from purely descriptive theological premises. Some theological ethicists, acceding to the charge, have contented themselves with an examination of how theological ethics might "influence" or "enrich" ethical propositions based on non-theological foundations. This essay analyzes the current scene in theological ethics and argues that the (...)
     
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  12. Black Theological Ethics: A Bibliographical Essay.[author unknown] - 1975 - Journal of Religious Ethics 3 (1):69-109.
    A critical discussion of the literature in theological ethics by and/or about blacks, divided into three parts. The first part treats the author's view of what constitutes black theological ethics and the resources relevant to understanding its concerns. The second section focuses on the black religious heritage. And in the final section the author develops his own constructive statement of black theological ethics by means of comment on recent literature.
     
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  13.  55
    The Object of Theological Ethics.O. O'Donovan - 2007 - Studies in Christian Ethics 20 (2):203-214.
    The object of Theological Ethics as presented by Hans Ulrich is immediately the content of the experience of God; reflectively it is God himself turned towards us; doubly reflected on, it is the inversion of our understanding of the good or conversion. The concept of an object may be traced to the discussion of the sciences from Schleiermacher to Barth. Three questions are put to it: (i) Does it assimilate the study too much to descriptive reason, as opposed (...)
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  14.  35
    Reasoning From Out of Particularity: Possibilities for Conversation in Theological Ethics.D. H. Weiss - 2012 - Studies in Christian Ethics 25 (2):236-243.
    Frequently, theological particularity can hinder attempts at inter-religious conversations in theological ethics, as each tradition’s reasoning is inextricably bound up with core doctrinal elements not shared by other traditions. I argue, however, that elements of particularity can facilitate conversation when emphasis is placed on movements of ethical reasoning between particular statements within each tradition. By examining the classical rabbinic practice of verbal forewarning in capital cases, I show that although the starting point and ending point of an (...)
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  15.  30
    The Future of 'Theological Ethics': Returning the Gaze.A. M. Emon - 2012 - Studies in Christian Ethics 25 (2):223-235.
    This article offers an Islamic legal perspective on the question posed by this symposium issue, namely the future of theological ethics. Concerned that abstract statements of value all too often play into an apologetics that hides more than it reveals, the article offers a paradigm that makes two specific contributions to the question of this symposium in a context of increasing tension over religious diversity in Europe and North America. First, it adopts a context-rich form of ethical engagement (...)
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  16.  21
    Public Reason and the Future of Theological Ethics: Indications From the American Experience.R. W. Lovin - 2012 - Studies in Christian Ethics 25 (2):134-140.
    In recent years, public reason in the United States has narrowed to a focus on national security and economic stability. This marks the loss of an aspirational element that has been historically important in American public life, and it tends toward the privatization of all moral arguments, not just those that depend on theological claims. To maintain theological integrity, Christian public reasoning will have to become more distinctively Christian, simply because there will be less shared ground to occupy (...)
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  17.  28
    The Future of Theological Ethics: Response to Robin Lovin and Nigel Biggar.J. Chaplin - 2012 - Studies in Christian Ethics 25 (2):148-152.
    This paper argues that the theological ethics of the future will be both more authentically Christian and more public, and briefly illustrates that claim in relation to the polity and to the academy. It argues, first, that Christian political reasoning should not be preoccupied with liberal anxieties about epistemic criteria for public reasoning, but rather turn its attention to the institutional telos of the polity, the political common good; and be prepared to speak in an openly Christian voice (...)
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  18.  17
    Visibility Before Privacy: A Theological Ethics of Surveillance as Social Sorting.E. Stoddart - 2014 - Studies in Christian Ethics 27 (1):33-49.
    This article offers a theological ethics of surveillance in its form as social sorting. The skill of visibility is deployed as an analytical device to critique the saliency of privacy rights-talk, given the focus of surveillance having shifted from a panoptic gaze to actionable intelligence. The claim is made that an ideology of normativity and the political categories of ‘evil’ and ‘risky’ persons can be addressed by the notions of relational knowledge , the resurrection of the non-person and (...)
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  19.  14
    Theological Ethics, Moral Philosophy, and Public Moral Discourse.Albert R. Jonsen - 1994 - Kennedy Institute of Ethics Journal 4 (1):1-11.
    The advent and growth of bioethics in the United States in the late 1960s and early 1970s precipitated an era of public moral discourse, that is, the deliberate attempt to analyze and formulate moral argument for use in public policy. The language for rational discussion of moral matters evolved from the parent disciplines of moral philosophy and theological ethics, as well as from the idioms of a secular, pluralistic world that was searching for policy answers to difficult bioethical (...)
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  20.  14
    Authority and Justification in Theological Ethics: A Study in I Corinthians 7.Paul W. Gooch - 1983 - Journal of Religious Ethics 11 (1):62-74.
    Moral philosophers have frequently criticized theological ethics for its dependence upon divine authority and its consequent lack of autonomy. To test their perception of religious ethics and mentality, this paper examines the ways in which Paul justifies his ethical advice in I Corinthians 7. Analysis of his reasoning reveals that Paul invokes his own authority as well as the Lord's rulings and the commands of God. These are, however, related in ways which encourage freedom of interpretation and (...)
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  21.  12
    Mere History: The Place of Historical Studies in Theological Ethics.Jean Porter - 1997 - Journal of Religious Ethics 25 (3):103 - 126.
    This article offers two arguments for the centrality of historical studies to constructive theological ethics. The first is pedagogical: it is argued that precisely because historical texts call for reflective interpretation, the close study of these texts can provide insights that are not readily available in other ways. The second is more foundational: the Christian moral tradition is the proper subject matter of Christian theological ethics, and because that tradition evolves over time and cannot be understood (...)
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  22.  7
    From Theology of Culture to Theological Ethics: The Hartt-Hauerwas Connection.Jonathan R. Wilson - 1995 - Journal of Religious Ethics 23 (1):149 - 164.
    One neglected influence on Stanley Hauerwas is the work of Julian Hartt. In this essay, I trace three ways in which Hartt has influenced Hauerwas: in his understanding of the task of theology, in his conception of theological ethics, and in his use of narrative. I identify these elements in Hartt's theology and argue, in the light of these influences, for a particular interpretation of Hauerwas's work. I also note three areas of discontinuity between Hartt and Hauerwas for (...)
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  23.  33
    Theological Ethics And Business Ethics.Richard T. De George - 1986 - Journal of Business Ethics 5 (6):421-432.
    Philosophers have constituted business ethics as a field by providing a systematic overview that interrelates its problems and concepts and that supplies the basis for building on attained results. Is there a properly theological task in business ethics? The religious/theological literature on business ethics falls into four classes: (1) the application of religious morality to business practices; (2) the use of encyclical teachings about capitalism; (3) the interpretation of business relations in agapa-istic terms; and (4) (...)
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  24.  60
    Theological Ethics and Business Ethics.Richard T. George - 1986 - Journal of Business Ethics 5 (6):421 - 432.
    Philosophers have constituted business ethics as a field by providing a systematic overview that interrelates its problems and concepts and that supplies the basis for building on attained results. Is there a properly theological task in business ethics? The religious/theological literature on business ethics falls into four classes: (1) the application of religious morality to business practices; (2) the use of encyclical teachings about capitalism; (3) the interpretation of business relations in agapa-istic terms; and (4) (...)
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  25.  9
    How Can Theological Ethics Be Christian?Douglas F. Ottati - 2011 - Journal of the Society of Christian Ethics 31 (2):3-21.
    THIS ESSAY PRESENTS THE ARGUMENT THAT A THEOLOGICAL ETHIC CAN be Christian if it is shaped by a Christian theology or a reflective attempt to articulate a Christian worldview in the service of the life of faith. But there is no generic Christian theology, only historical varieties, many of which shape our ethics differently and also include distinctive self-critical resources. Therefore, although theology is not all you need, you must also be your own theologian to be a critical, (...)
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  26.  19
    Human Autonomy and Theological Ethics.Robert M. Adams - 2016 - European Journal for Philosophy of Religion 8 (3):3.
    It is argued here that we have good reason to aspire to be autonomous in certain ways that deserve a place in the theory of virtue, but not in some of the ways that have figured most prominently in theories of moral obligation. This grounds an argument that the sorts of autonomy to which we have reason to aspire need not be enemies of theological ethics. The focus is on the relation of autonomy to obligation in sections 1-4, (...)
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  27.  8
    Theological Ethics and Global Dynamics at the Beginning of the 21st Century.William Schweiker - 2008 - Zeitschrift Für Evangelische Ethik 52 (5):72-84.
    The following essay seeks to outline the direction for »evangelical ethics« in the 21st century. The article begins by exploring the contemporary moral and religious situation in terms of dominant global dynamics. In the light of this novel situation, the remainder of the essay presents an account of theological ethics in terms of responsibility for the integrity of life from the perspective of theological humanism. Throughout the article the continuities and discontinuities between this approach to (...) ethics and previous forms of Protestant ethics are explored and explained. (shrink)
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  28.  9
    Catholic Theological Ethics, Past, Present and Future: The Trento Conference [Book Review].Robert Gascoigne - 2013 - The Australasian Catholic Record 90 (4):491.
    Gascoigne, Robert Review of: Catholic theological ethics, past, present and future: The Trento conference, by James F. Keenan, SJ, ed., pp.374, pb.
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  29. The Moral Virtues and Theological Ethics, Second Edition.Romanus Cessario - 2008 - University of Notre Dame Press.
    First published in 1991, __The Moral Virtues and Theological Ethics_ _introduced readers to an approach in Christian ethics that was not then much in vogue. Although the Second Vatican Council had marked a departure from the legalistic code of proper conduct for Catholics, few Catholic theologians had yet begun to explore an ethics based on moral virtues rather than one based on narrow, prescriptive rules. At the forefront of studies that would begin to recover virtue ethics—the (...)
     
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  30. The Concept of Intrinsic Evil and Catholic Theological Ethics.Nenad Polgar & Joseph A. Selling (eds.) - 2019 - Fortress Academic.
    The Concept of Intrinsic Evil and Catholic Theological Ethics examines the origin and meaning of the concept of intrinsic evil and its use in sexual ethics in the teachings of the Catholic Church, and in the construction of a systematic approach to theological ethics. It concludes with a suggestion of how the concept might be used in future ethical discourse.
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  31. A Just and True Love: Feminism at the Frontiers of Theological Ethics: Essays in Honor of Margaret Farley.Maura A. Ryan & Brian F. Linnane (eds.) - 2008 - University of Notre Dame Press.
    This interdisciplinary and ecumenical collection of essays honors the transformative work of Margaret A. Farley, Gilbert L. Stark Professor of Christian Ethics at Yale Divinity School, using it as a starting point for reflection on the contribution of feminist method to theology and ethics. Through a variety of perspectives, contributors show that by resisting classical oppositions between “interpersonal” and “social” ethics and by insisting that social, economic, and political realities be taken seriously in considerations of justice, feminist (...)
     
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  32. Reframing Catholic Theological Ethics.Joseph A. Selling - 2016 - Oxford University Press UK.
    The Second Vatican Council called for a fundamental renewal of Catholic theological ethics. That project, however, has not been realized primarily because of the strong defence of a normative, act-centred understanding of morality defended by Pope Paul VI and his successor, Pope John Paul II. Reframing Theological Ethics aims to overcome that impasse by arguing for a change in the method of ethical reasoning, emphasizing the replacement of the norm of natural law with that of the (...)
     
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  33.  29
    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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  34.  14
    Theological Ethics and Global Dynamics: In the Time of Many Worlds.William Schweiker - 2004 - Blackwell.
    Global dynamics and the integrity of life -- Pluralism in creation -- Reconsidering greed -- Timing moral cosmologies -- Love in the end times -- From toleration to political forgiveness -- Sacred texts and the social imaginary -- Comparing religions, comparing lives -- On moral madness -- Presenting theological humanism.
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  35.  1
    The Bicameral Brain and Theological Ethics: An Initial Exploration.Michael G. Lawler & Todd A. Salzman - 2020 - Journal of Religious Ethics 48 (2):222-246.
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  36. Moral Struggle and Religious Ethics: On the Person as Classic in Comparative Theological Contexts.David A. Clairmont - 2011 - Wiley-Blackwell.
     
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  37. Character and the Christian Life: A Study in Theological Ethics.Stanley Hauerwas - 1994 - University of Notre Dame Press.
  38.  2
    Examining Body Integrity Identity Disorder Through Theological Ethics.Benedict Guevin - 2020 - The National Catholic Bioethics Quarterly 20 (1):93-110.
    Body identity integrity disorder is experienced by a small percentage of the population, whose idea of how they should look does not match their actual physical form. The most common manifestation of BIID is the desire to have a specific limb amputated. In a small number of cases, the desire is not for the removal of a limb, but to be blind or paralyzed. There has been a lot of discussion regarding the possible physiological, neurological, or psychological etiologies of BIID. (...)
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  39. In and of the World? Christian Theological Anthropology and Environmental Ethics.Anna Peterson - 2000 - Journal of Agricultural and Environmental Ethics 12 (3):237-261.
    Mainstream currents within Christianity havelong insisted that humans, among all creatures, areneither fully identified with their physical bodiesnor fully at home on earth. This essay outlines theparticular characteristics of Christian notions ofhuman nature and the implications of this separationfor environmental ethics. It then examines recentefforts to correct some damaging aspects oftraditional Christian understandings of humanity''splace in nature, especially the notions of physicalembodiment and human embeddedment in earth. Theprimary goal of the essay is not to offer acomprehensive evaluation of Christian (...)
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  40.  42
    Rediscovering the Natural Law in Reformed Theological Ethics.Stephen John Grabill - 2006 - William B. Eerdmans Pub. Co..
    Karl Barth and the displacement of natural law in contemporary Protestant theology -- Development of the natural-law tradition through the high Middle Ages -- John Calvin and the natural knowledge of God the Creator -- Peter Martyr Vermigli and the natural knowledge of God the Creator -- Natural law in the thought of Johannes Althusius -- Francis Turretin and the natural knowledge of God the Creator.
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  41. Power, Value, and Conviction: Theological Ethics in the Postmodern Age.William Schweiker - 1998 - Pilgrim Press.
     
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  42. Talking the Walk and Walking the Talk: Stanley Hauerwas's Contribution to Theological Ethics.William Werpehowski - 2012 - Journal of Religious Ethics 40 (2):228-249.
    ABSTRACTStanley Hauerwas's contribution to the study of Christian ethics is analyzed in the course of offering an overview of his work, including his early reflections on “vision,”“narrative,” and moral agency; his continuing focus on Christian virtues and practices in contrast to the ethos of moral and political liberalism; and his specific attention to the meaning of peaceableness and the rejection of violence. The essay concludes by considering Hauerwas's legacy as a postliberal theologian, a critical participant in American Protestant (...), and a conversation partner with Roman Catholics. (shrink)
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  43.  28
    The Future of Theological Ethics: Response to Christopher Insole.R. Gibbs - 2012 - Studies in Christian Ethics 25 (2):215-218.
    I shift the focus from questions of rational theology to questions of law and interrogate the nature of ethics from the perspective of Jewish philosophy. The key critical issues for criticising Kant’s philosophy will be the separation of ethics and law and the reduction of the sollen of morality to a kind of necessity. Nonetheless, I suggest that Jewish thinkers will follow Kant in thinking about God first from the perspective of practical philosophy.
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  44.  10
    The Experience of Obligation: The Enduring Promise of Levinas for Theological Ethics.James Mumford - 2019 - Studies in Christian Ethics 32 (3):352-369.
    Emmanuel Levinas has proven a major figure in twentieth-century phenomenology and ethics, and his work has influenced not only Jewish but also Christian ethical thought. However, Levinas has recently been the subject of trenchant critique by his fellow French philosopher, Jean-Yves Lacoste. Lacoste objects to Levinas’s construal of intersubjectivity as fundamentally ethical: essentially, that we only instantiate our humanity when we take responsibility for the Other. This smacks for Lacoste of ‘unworldliness’, and is thus phenomenologically inadequate, since it extirpates (...)
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  45.  33
    Theological Ethics as Political Ethics: A Conversation with Raymond Geuss.L. S. 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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  46. Theological Ethics.Helmut Thielicke - 1964 - Eerdmans.
    v. 1. Foundations.--v. 2. Politics.--v. 3. Sex.
     
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  47.  5
    Ethical Naturalism as a Challenge to Theological Ethics.Robert Audi - 2014 - Journal of the Society of Christian Ethics 34 (1):21-39.
    There are many versions of naturalism as an overall position, and there are several significant and influential kinds of naturalism in ethics. The latter views may or may not be realist, and, if realist, may or may not be reductive in one or another sense. The antirealist versions include the noncognitivist view that moral claims do not ascribe genuine properties and, unlike assertions of fact, are not strictly speaking true or false. Which of these views, if any, are harmonious (...)
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  48. Responsibility, God, and Society: Theological Ethics in Dialogue: Festschrift, Roger Burggraeve.Roger Burggraeve & Johan de Tavernier (eds.) - 2008 - Peeters.
     
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  49. A Defiant Celebration: Theological Ethics & Gay Sexuality.J. Michael Clark - 1990 - Tangelwüld Press.
  50. Theological Ethics.James Sellers - 1966 - New York: Macmillan.
     
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