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  1. Ethnography and Subjectivity in Comparative Religious Ethics.Shannon Dunn - 2017 - Journal of Religious Ethics 45 (4):623-641.
    The ethnographic turn in religious studies has responded to important developments, such as the rejection of value neutrality and the need to better address the lived experience of individuals and communities. In this essay, I affirm the value of ethnography as a method in comparative religious ethics, but distinguish between two ways of framing ethnography in relation to ethics. The first way insists on the hard limits of translating values across cultures, and tends to marginalize or dismiss normative inquiry. The (...)
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  • Response to Papers for “Ethnography, Anthropology, and Comparative Religious Ethics” Focus.John Kelsay - 2010 - Journal of Religious Ethics 38 (3):485-493.
    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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