Arguing that the grounding of philosophical ethics is more complex than De George's reference to reason and human experience reflects, and that religious ethics is less doctrinaire and less given to indoctrination than De George suggests, Camenisch maintains that De George has portrayed an artifically wide gap between the two fields. Rejecting De George's typology of religious ethics as unhelpful, Camenisch suggests that the crucial distinction between philosophical and religious/theological ethics is the community or lived nature of the latter. The (...) implications of this dimension of religious ethics for business ethics is briefly explored in relation to the use of cases, the role of the lives of moral exemplars, corporate responsibility, and obligations to future generations, to indicate not that religious ethics generates answers different from those of philosophy, but that it provides a different perspective on some central moral matters. (shrink)

It is maintained that the American Catholic bishops' pastoral on the economy proceeds from and expounds a distinctive theory of justice. Central to this new theory is a close analogy between the economy of a nation and its political society. Since living in a nation entitles everyone to rights of participation in the political realm, so should it be in the economic. The theory is distinguished from various others, and its implications are analyzed. An explanation is given of how the (...) theory is rooted in scripture and Catholic thought; speculation is made as to why the theory was developed. (shrink)

The Protestant ethic — a moral code stressing hard work, rigorous self-discipline, and the organization of one's life in the service of God — was made famous by sociologist and political economist Max Weber. In this brilliant study (his best-known and most controversial), he opposes the Marxist concept of dialectical materialism and its view that change takes place through "the struggle of opposites." Instead, he relates the rise of a capitalist economy to the Puritan determination to work out anxiety over (...) salvation or damnation by performing good deeds — an effort that ultimately discouraged belief in predestination and encouraged capitalism. Weber's classic study has long been required reading in college and advanced high school social studies classrooms. (shrink)

In advocating that we extend our experiment in political democracy in America to include economic democracy as well, the Bishops' Letter assumes the basic social nature of man. This leaves an enormous gap between the values and attitudes they recommend and the private and individualistic view of man that undergirds our traditional economic thinking. This essay attempts to bridge that gap in terms of a theory of practice, individual in emphasis, but bringing out the enabling conditions of any and all (...) practice without which practice would not be possible. It is suggested that these presuppositions of practice function normatively in all practice, economic as well as other types, and ought to be of interest to the practice of any adequately self-interested individual. They constitute a large part of what we used to call the "public interest". (shrink)

The work of philosophers in business ethics has been important in providing a systematic framework to analyze moral obligations of corporations and their many stakeholders. Yet the field of ethics as defined by the philosophers of the past two centuries is too narrow to do justice to what is at stake in the business world. Ethics in the theological perspective is not primarily concerned with analyzing situations so that one can make right decisions, but rather with reflecting on what is (...) constitutive of the good life. Theological business ethics can apply a crucial corrective to the business ethics of philosophers by broadening the endeavor to include a vision of what constitutes a good life — of the kind of persons we want to be and the kind of communities we want to form. (shrink)

De George's understanding of theology is limited to one of five commonly recognized models of theology, the orthodox model. This model is vulnerable to De George's criticisms. When religious ethics operates out of the revisionist model of theology, however, his criticisms lose their sting. Revisionist religious ethics, moreover, can make a fruitful contribution to business ethics. Such a religious ethic acknowledges the embodiment dimension of business activities, it complements philosophical analysis with the practice of moral discernment, and it recognizes irony (...) as an active component in decision-making. (shrink)

Since the appearance in 1969 of Wolfhart Pannenberg's discussion of "The Kingdom of God and the Foundation of Ethics" in the book Theology and the Kingdom of God students of Pannenberg have been anticipating a fuller statement of his views on the philosophical and theological foundations of ethics and the application of theology to social and political issues. Now the developing ethical thought of Pannenberg is available in the English language. In the collection of studies, he enters into creative dialogue (...) with great thinkers of the past, including Martin Luther, G.W.F. Hegel', and Ernst Troeltsch and with contemporaries such as Gerhard Ebeling and the "political theologians." A major work by one of the world's most influential theologians, this thought-provoking book identifies the historical roots of the contemporary crisis in ethics and indicates ways of dealing with the ethical issues of our day--from back cover. (shrink)

Selected by Christianity Today as one of the 100 most important books on religion of the twentieth century. Leading theological ethicist Stanley Hauerwas shows how discussions of Christology and the authority of scripture involve questions about what kind of community the church must be to rightly tell the stories of God. He challenges the dominant assumption of contemporary Christian social ethics that there is a special relation between Christianity and some form of liberal democratic social system.

'The book is not only valuable, it is readable and...featur[es] three sterling chapters toward the end.'--COMMONWEAL.

Highly intelligent... It is understandable while being scholarly and should be read by anyone seeking an overview of ethical history as it relates to the present. -- Church and Synagogue Library Association.

Over thirty years ago, Alfred North Whitehead wrote: "If America is to be civilized, it has to be done (at least for the present) by the business class who are in possession of the power and the economic resources.... If the American universities were up to their job, they would be taking business in hand and teaching it ethics and professional standards. " * To the intellectual elites of his time, there was something of a minor in Whitehead's view. Few (...) of them saw business as a civilizing force heresy and even fewer, feeling that business was not to be tamed, relished the role of the lion tamers. Not many today doubt Whitehead's wisdom. Organiza tions of wealth and power have accepted their corporate social responsibili ties, and universities have launched major efforts to provide ethical instruc tion for business personnel. So far as the scholars are concerned, they quickly came to realize the difficulty of an undertaking that seeks to redefine and apply moral criteria to a very complex corporate world. Philosophers, in particular, have learned (or perhaps have relearned) how their speculations on ethics must take into account the "living ethic" expressed in the American culture and here anthropologists, sociologists, and theologians were needed to provide an expertise that the moral manuals did not. (shrink)

Cahoone carefully develops the idea of subjectivity and narcissism using psychological theory, the dialectical theory of the Frankfurt school, and historians.

What happens in a conversation between a committed Atheist and a committed Christian? While agreeing to disagree on almost every detail, Kai Nielsen, Chair of the Department of Philosophy, University of Calgary, and Hendrik Hart, Senior Member in Philosophy at the graduate Institute for Christian Studies, Toronto, agree that it is not fruitless.