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Gendered morality: classical Islamic ethics of the self, family, and society

New York: Columbia University Press (2019)

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  1. Al-ghazālī's divine command theory.Shoaib Ahmed Malik - 2021 - Journal of Religious Ethics 49 (3):546-576.
    This article reviews al‐Ghazālī's conception of Divine Command Theory (DCT) in light of contemporary philosophical developments. There are two well‐known objections against DCT. These include the problem of arbitrariness (PoA), which states that God randomly chose our moral framework for no reason given His capability to choose any moral commands; and the problem of God's goodness (PoGG), which questions God's goodness if morality could be other than what it is. Modern defenders of DCT have attempted to counter these objections through (...)
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  • Authority and epistemology in islamic medical ethics of women’s reproductive health.Zahra Ayubi - 2021 - Journal of Religious Ethics 49 (2):245-269.
    Journal of Religious Ethics, Volume 49, Issue 2, Page 245-269, June 2021.
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  • Talking Can Be Harmful Depending on What You Say.Cynthia M. A. Geppert & Toby Schonfeld - 2020 - American Journal of Bioethics 20 (12):42-44.
    McCarthy, Homan, and Rozier’s presentation of theological anthropology and its contribution to secular bioethics suffers from three primary limitations. (McCarthy et al. 2020) First, the article re...
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  • Methodological Clarity in Religious Perspectives of Bioethical Issues: Lessons from Islamic Studies.Abbas Rattani - 2020 - American Journal of Bioethics 20 (12):40-42.
    The declining influence of religious approaches to bioethical issues in academic medical discourse has been increasingly evident over recent decades. Most bioethical scholarship today is dominated...
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  • (14 other versions)Books of Interest.Michael Kennedy & Mark Schaukowitch - 2019 - Philosophy and Rhetoric 52 (4):437-444.
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  • In the Shadow of Hourani: Thinking Islamic Ethics in the 21st Century.Raissa A. Von Doetinchem de Rande - 2023 - Journal of Religious Ethics 51 (2):225-235.
    The present article proceeds in three parts: first, I describe George F. Hourani's approach and its continued relevance in the study of Islamic ethics. Next, I demonstrate the weaknesses of Hourani's approach, particularly his commitment to mapping Islamic thought anachronistically onto a menu of “isms” derived from modern ethical theory. To highlight the urgency of reexamining Hourani's approach and influence, I also demonstrate how scholars' continued reliance upon Hourani perpetuates the limitations of his approach in the study of Islamic ethics (...)
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