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This essay is a brief attempt to summarize and evaluate the contributions that "Democracy and Tradition" makes to the field of comparative ethics. It is argued that the potential impact of these contributions would be strengthened by engagement with the common morality already imbedded in international human rights norms. |
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This essay seeks to develop and illustrate an approach to comparison based on "ad hoc" frames. A frame is defined by a question, to which dif- ferent thinkers can be seen as offering complementary and/or competing responses. Pursuing a middle ground between universalist conceptions of comparison and particularist rejections of comparison, this approach brings various positions into dialogue in a manner that is not inherently totalizing. The article draws extensively on Hegel's philosophy of religion to articulate this approach to comparison (...) |
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Building on influential work in virtue ethics, this collection of essays examines the categories of self, person, and anthropology as foci for comparative analysis. The papers unite reflections on theory and method with descriptive work that addresses thinkers from the modern West, Christian and Jewish Late Antiquity, early China, and other settings. The introduction sets out central methodological issues that are subsequently taken up in each essay, including the origin of the categories through which comparison proceeds, the status of these (...) |
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The most interesting and perilous issue at present in comparative religious ethics is comparative ethical judgment—when and how to judge others, if at all. There are understandable historical and conceptual reasons for the current tendency to prefer descriptive over normative work in comparative religious ethics. However, judging those we study is inescapable—it can be suppressed or marginalized but not eliminated. Therefore, the real question is how to judge others (and ourselves) well, not whether to judge. Instead of bringing supposedly universal (...) |
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This essay clarifies my stance on the distinctive facets of Christianity as a sole paradigm for a liberal interpretation of Islam in the area of human rights. It attempts to demonstrate the limits of applying a comparative ethics methodology without a firm grounding in historical studies that reveal the contextual aspects of the debate whether any religion, including Islam, is incapable of providing cultural legitimacy to the secular Universal Declaration of Human Rights among Muslim traditionalists. In the absence of the (...) |
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In recent decades, cognitive and behavioral scientists have learned a great deal about how people think and behave. On the most general level, there is a basic consensus that many judgments, including ethical judgments, are made by intuitive, even unconscious, impulses. This basic insight has opened the door to a wide variety of more particular studies that investigate how judgments are influenced by group identity, self-conception, emotions, perceptions of risk, and many other factors. When these forms of research engage ethical (...) |
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ABSTRACTIssues of genre and persuasion are central to ethical thought and practice. Until recently, there has been an asymmetry between religious ethics and moral philosophy in regard to these issues. Renewed attention to these issues in moral philosophy creates a new context for their consideration in religious ethics—one in which the relation of religious ethics and moral philosophy is less determinate than it has been in previous discussions. The four essays that comprise this Focus Section reflect this new context while (...) |
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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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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 side brings novel questions to (...) |
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This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice-centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self-formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices (...) |
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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' interest in (...) |
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The Center for the Study of World Religions (CSWR) project represented here through papers by Thomas Lewis, Aaron Stalnaker, Hans Lucht, and Lee Yearley (with responses) was motivated by the judgment that the trend toward a focus on virtue ethics, with attendant concern for techniques of forming selves, creates an opportunity for a dialogue with ethnographers. I argue that the CSWR essays neglect social and institutional considerations, as well as overdrawing the distinction between “formalist” and virtue approaches to the study (...) |
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This essay provides a brief introduction to the articles by David Little and Abdulaziz Sachedina. |
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Issues of genre and persuasion are central to ethical thought and practice. Until recently, there has been an asymmetry between religious ethics and moral philosophy in regard to these issues. Renewed attention to these issues in moral philosophy creates a new context for their consideration in religious ethics--one in which the relation of religious ethics and moral philosophy is less determinate than it has been in previous discussions. The four essays that comprise this Focus Section reflect this new context while (...) |
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Mary Douglas's Purity and Danger and Herbert Fingarette's Confucius: The Secular as Sacred have had a continuous impact on cultural anthropology and the study of ancient Chinese thought, respectively, but neither has typically been read as a contribution to comparative religious ethics. This paper argues that both books developed from profound dissatisfaction with the empiricist presuppositions that dominated their fields into the 1970s and that both should be associated with the revival of American pragmatism that is currently driving a reinterpretation (...) |
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This collaborative companion piece, written as a postscript to the three preceding essays, highlights four themes in comparative religious ethics that emerge through our focus on sex and gender: language, embodiment, justice, and critique. |
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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 variety of disciplines is a (...) |
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This article reflects one scholar's attempt to locate herself within emerging ethical methodologies given a specific concern with cross-cultural women's moral praxis. The field of comparative ethics's debt to past debates over methodology is considered through a typology of three waves of methodological invention. The article goes on to describe a specific research focus on U.S. Catholic and Iranian Shii women that initiated a search for a distinct method. This method of comparative ethics, which focuses on the production of ethical (...) |
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This dissertation examines the idea of _ethical revaluation_ — taking things we normally see as good for our flourishing and seeing them as neutral or bad, and vice versa — in the Mahāyāna Buddhist thinker Śāntideva. It shows how Śāntideva’s thought on the matter is more coherent than it might otherwise appear, first by examining the consistency of Śāntideva’s own claims and then by applying them to contemporary ethical thought. In so doing, it makes four significant contributions. Śāntideva claims that (...) |
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