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"The Journal of Religious Ethics " subscribes to a triple mission of publishing work in theoretical, historical, and comparative areas of religious ethics. Social ethics has not been an explicit feature of this publication profile and so was not a subject of comment in Ronald Green's RSR review of the journal. Whether the JRE can and should do more in the area of social ethics is the subject of consideration in this evaluative essay. After reviewing the JRE's performance in the (...) |
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By focusing on questions concerning what kind of training graduate students in theology and ethics and religious ethics should receive, I try to initiate a conversation we need to have about the kind of work the JRE should foster. |
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By focusing on questions concerning what kind of training graduate students in theology and ethics and religious ethics should receive, I try to initiate a conversation we need to have about the kind of work the JRE should foster. |
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The moral philosophy of the first half of the twentieth century, at least in the English-speaking part of the world, has been largely devoted to problems of an ontological or epistemological nature. This concentration of effort by many acute analytical minds has not produced any general agreement with respect to the solution of these problems; it seems likely, on the contrary, that the wealth of proposed solutions, each making some claim to plausibility, has resulted in greater disagreement than ever before, (...) |
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Albert Speer's life offers a paradigm of self-deception, and his autobiography serves to illustrate Fingarette's account of self-deception as a persistent failure to spell out our engagements in the world. Using both Speer and Fingarette, we show how self-deception becomes our lot as the stories we adopt to shape our lives cover up what is destructive in our activity. Had Speer not settled for the neutral label of "architect," he might have found a story substantive enough to allow him to (...) |
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In the late 1960s and early 1970s, a remarkable change took place in advanced theological education in the United States: the study of Christian ethics (and other theological studies as well) moved quite rapidly from seminaries into graduate programs at religiously unaffiliated universities. The birth of the "Journal of Religious Ethics" should be understood in the context of this wider shift. The consequences of this migration have been, on the whole, regrettable. In universities, styles of analysis and metaethical issues have (...) |
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The discipline of religious ethics consists in critical reflection on religious varieties of ethical discourse, but to study a variety of ethical discourse, we must look at particular examples of it. Which examples should we be look- ing at? What varieties or traditions shall we take them to represent? In answering these questions, scholars reveal much about their normative commitments. When "religious ethics" replaced "theological ethics" as a cur- ricular rubric in some schools, many ethicists attempted to present their work (...) |
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