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  1. Five Problems for the Moral Consensus About Sins.Mike Ashfield - forthcoming - International Journal for Philosophy of Religion:1-33.
    A number of Christian theologians and philosophers have been critical of overly moralizing approaches to the doctrine of sin, but nearly all Christian thinkers maintain that moral fault is necessary or sufficient for sin to obtain. Call this the “Moral Consensus.” I begin by clarifying the relevance of impurities to the biblical cataloguing of sins. I then present four extensional problems for the Moral Consensus on sin, based on the biblical catalogue of sins: (1) moral over-demandingness, (2) agential unfairness, (3) (...)
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  2. A Moral Argument Against Absolute Authority of the Torah.Dan Baras - 2019 - Sophia 60 (2):307-329.
    In this article, I will argue against the Orthodox Jewish view that the Torah should be treated as an absolute authority. I begin with an explanation of what it means to treat something as an absolute authority. I then review examples of norms in the Torah that seem clearly immoral. Next, I explore reasons that people may have for accepting a person, text, or tradition as an absolute authority in general. I argue that none of these reasons can justify absolute (...)
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  3. 'Not My People': Jewish-Christian Ethics and Divine Reversals in Response to Injustice.Joshua Blanchard - 2019 - In Kevin Timpe & Blake Hereth (eds.), The Lost Sheep in Philosophy of Religion: New Perspectives on Disability, Gender, Race, and Animals. New York, USA: Routledge. pp. 120-137.
    In the Hebrew Scriptures, there are familiar consequences for disobedience to God—destruction of holy sites, slavery, exile, and death. But there is one consequence that is less familiar and of special interest in this chapter. Disobedience to God sometimes results in stark reversals in God’s very relationship and experiential availability to God’s own people. Such people may even remove God’s very presence. This is a curious form of punishment that threatens the very spiritual identity of the victims of the reversal. (...)
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  4. Farabi'de Dini Çoğulculuğun Temelleri ve Sınırları.Adem Çelik & Metehan Karakurt - 2019 - In Zuhra Kalakhanova & Ali Söylemez (eds.), IV. International European Conference on Social Sciences. Diyarbakır, Türkiye: Ispec Publishing House.
    Dini çoğulculuk, dini dışlayıcılık ve kapsayıcılıktan farklı olarak, her dinsel inanış taraftarlarının kendi dinleri içinde kalarak ilahi selamete erişeceğini söyler. Temelde, teolojik ve felsefi boyutları olan dini çoğulculuk tartışmasının siyasete bakan bir yönü de vardır. İslam tarihinde Meşşâî felsefenin kurucusu ve mutluluk filozofu olarak bilinen Farabi, bir taraftan hakikate nasıl ulaşılacağı diğer taraftan ise “âlem” adını verdiği kozmopolitanizm nasıl inşa edileceği ile ilgilenmektedir. Siyasal toplumun amacının, insanların uygun ölçekte, en yüce iyi için yardımlaşmalarını sağlamak olduğunu savunan Farabi’ye göre, erdemli bir (...)
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  5. Cultural Pluralism and Epistemic Injustice.Göran Collste - 2019 - Journal of Nationalism, Memory and Language Politics 13 (2):1-12.
    For liberalism, values such as respect, reciprocity, and tolerance should frame cultural encounters in multicultural societies. However, it is easy to disregard that power differences and political domination also influence the cultural sphere and the relations between cultural groups. In this essay, I focus on some challenges for cultural pluralism. In relation to Indian political theorist Rajeev Bhargava, I discuss the meaning of cultural domination and epistemic injustice and their historical and moral implications. Bhargava argued that as a consequence of (...)
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  6. Panentheism, Transhumanism, and the Problem of Evil - From Metaphysics to Ethics.Benedikt Paul Göcke - 2019 - European Journal for Philosophy of Religion 11 (2):65-89.
    There is a close systematic relationship between panentheism, as a metaphysical theory about the relation between God and the world, and transhumanism, the ethical demand to use the means of the applied sciences to enhance both human nature and the environment. This relationship between panentheism and transhumanism provides a ‘cosmic’ solution to the problem of evil: on panentheistic premises, the history of the world is the one infinite life of God, and we are part of the one infinite divine being. (...)
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  7. Habermas and the Question of Bioethics.Hille Haker - 2019 - European Journal for Philosophy of Religion 11 (4):61-86.
    In The Future of Human Nature, Jürgen Habermas raises the question of whether the embryonic genetic diagnosis and genetic modification threatens the foundations of the species ethics that underlies current understandings of morality. While morality, in the normative sense, is based on moral interactions enabling communicative action, justification, and reciprocal respect, the reification involved in the new technologies may preclude individuals to uphold a sense of the undisposability of human life and the inviolability of human beings that is necessary for (...)
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  8. Moderate Inclusivism and the Conversational Translation Proviso: Revising Habermas' Ethics of Citizenship.Jonas Jakobsen - 2019 - European Journal for Philosophy of Religion 11 (4):87-112.
    Habermas’ ‘ethics of citizenship’ raises a number of relevant concerns about the dangers of a secularistic exclusion of religious contributions to public deliberation, on the one hand, and the dangers of religious conflict and sectarianism in politics, on the other. Agreeing largely with these concerns, the paper identities four problems with Habermas’ approach, and attempts to overcome them: the full exclusion of religious reasons from parliamentary debate; the full inclusion of religious reasons in the informal public sphere; the philosophical distinction (...)
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  9. A Skill-Based Framework for Teaching Morality and Religion.Jason D. Swartwood - 2019 - Teaching Ethics 18 (1):39-62.
    One important aim of moral philosophy courses is to help students build the skills necessary to make their own well-reasoned decisions about moral issues. This includes the skill of determining when a particular moral reason provides a good answer to a moral question or not. Helping students think critically about religious reasons like “because God says so” and “because scripture explicitly says so” can be challenging because such lessons can be misperceived as coercive or anti-religious. I describe a framework for (...)
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  10. A Study and Critique of the «Tark-i Awlà» Approach in Justifying Prophets' Lapses.Hossein Atrak - 2018 - Journal of Philosophical-Theological Research 20 (76):29-56.
    Abstract This article delves into the study of the term «tark-i awlà» (abandoning performance of that which is better and doing that which is less than better) as an approach for defending the infallibility of the prophets when confronting verses from the Holy Qur‘ān that apparently prove the prophets committed sins; and after going into the semantics of «tark-i awlà», the following question has been made the focus of discussion and study: are the intellectual arguments proving the infalliblity of the (...)
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  11. The Morally Difficult Notion of Heaven.Amir Saemi - 2018 - American Catholic Philosophical Quarterly 92 (3):429-444.
    I will argue that Avicenna’s and Aquinas’s faith-based virtue ethics are crucially different from Aristotle’s virtue ethics, in that their ethics hinges on the theological notion of heaven, which is constitutively independent of the ethical life of the agent. As a result, their faith-based virtue ethics is objectionable. Moreover, I will also argue that the notion of heaven that Avicenna and Aquinas deploy in their moral philosophy is problematic; for it can rationally permit believers to commit morally horrendous actions. Finally, (...)
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  12. Tocqueville, Pascal, and the Transcendent Horizon.Alexander Jech - 2016 - American Political Thought 5 (1):109-131.
    Most students of Tocqueville know of his remark, “There are three men with whom I live a little every day; they are Pascal, Montesquieu, and Rousseau.” In this paper I trace out the contours of Pascal’s influence upon Tocqueville’s understanding of the human condition and our appropriate response to it. Similar temperaments lead both Tocqueville and Pascal to emphasize human limitations and contingency, as Peter Lawler rightly emphasizes. Tocqueville and Pascal both emphasize mortality, ignorance of the most important subjects, the (...)
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  13. El tiempo como comienzo y paradigma de la unidad. Contribuciones para un monoteísmo plural.Federico Ignacio Viola - 2014 - In Stefano Semplici (ed.), Archivio di Filosofia. Fabrizio Serra editore. pp. 91-101.
    In this article I try to prove that the crisis of the West is necessarily linked to the crisis of a monotheism, which has lost its primordial sense. Indeed, because God was conceived of in Western civilization on the basis of the Plotinian unus—that is, on the basis of identity—and every other relationship to alterity was conceived of following this very same criterion, sociality was defined as plurality of the individual, as a mere numerical multiplicity. Against this conception I sketch (...)
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  14. Tutto in questa vita: considerazioni sull’etica e la morale dei Cārvāka/Lokāyata.Krishna Del Toso - 2013 - In Krishna Del Toso & Pietro Piro (eds.), Perché guardare a Oriente? Prospettive, risorse e visioni di un mondo non più lontano. Tipheret Editore. pp. 117-133.
    In questo saggio sono espresse alcune riflessioni concernenti l’orizzonte etico-morale proprio della scuola di materialismo indiana nota con il nome di Cārvāka/Lokāyata. La discussione si sviluppa secondo i seguenti punti: 1. Gli assunti ontologico-psicologici; 2. Gli assunti epistemologici; 3. L’etica e la morale; 4. Conclusioni.
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  15. भारतीय संस्कृति और हम.डॉ0 आभा रानी - 2013 - SOCRATES 1 (1):30-34.
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  16. Caritas in Veritate: Economic Activity as Personal Encounter and the Economy of Gratuitousness.James Franklin - 2011 - Solidarity: The Journal of Catholic Social Thought and Secular Ethics 1 (1):Article 3.
    We first survey the Catholic social justice tradition, the foundation on which Caritas in Veritate builds. Then we discuss Benedict’s addition of love to the philosophical virtues (as applied to economics), and how radical a change that makes to an ethical perspective on economics. We emphasise the reality of the interpersonal aspects of present-day economic exchanges, using insights from two disciplines that have recognized that reality, human resources and marketing. Personal encounter really is a major factor in economic exchanges in (...)
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  17. Crucifix as War Trophy, Shakespeare as Ace Face.Paul Bali - manuscript
    the Cathedral's central prop as a war trophy, a tribute from the client state Judea. also: the First Folio as Royalist propaganda.
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  18. Why Religion Fails to Deliver: From Blind Faith to Scientific Spirituality.Gregor Flock - unknown
    There is virtually universal agreement in the scientific community that religion does not meet the requirements of science and that its contents can consequently be largely ignored. Yet what exactly is wrong with religion from a scientific point of view and why is religion still so widely spread around the globe? -/- This article, which is strongly influenced by Harris 2005, identifies three items - widespread ignorance of the empirical (2.1), rational (2.2), and fallibilist attitude (2.3) - as religion's primary (...)
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