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  1. Oneself as Another.Paul Ricoeur & Kathleen Blamey - 1992 - Religious Studies 30 (3):368-371.
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  • Sources of the Self: The Making of the Modern Identity.D. W. Hamlyn - 1991 - British Journal of Educational Studies 39 (1):101.
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  • The political technology of individuals.Michel Foucault - 1988 - In Michel Foucault, Luther H. Martin, Huck Gutman & Patrick H. Hutton (eds.), Technologies of the self: a seminar with Michel Foucault. Amherst: University of Massachusetts Press. pp. 145--162.
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  • Islamic Law as Islamic Ethics.A. Kevin Reinhart - 1983 - Journal of Religious Ethics 11 (2):186 - 203.
    After arguing that Islamic law is more asic to Islamic ethics than is either Islamic theology or philosophy, the author analyzes three basic terms associated with law (and therefore ethics): fiqh, shar', and sharīah. He then sets forth the four roots (uṣūl) of legal/ethical understanding (fiqh), describes the manner in which a judgment (ḥukm) is reached in any particular case, discusses the taxonomy of such judgments, and concludes with some comments on the rela- tion within Islamic law and ethics of (...)
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  • (2 other versions)Aft er Virtue: A Study in Moral Th eory.Alasdair Macintyre - 1982 - Philosophy 57 (222):551-553.
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  • (1 other version)Sources of the Self: The Making of Modern Identity.Charles Taylor - 1994 - Philosophy and Phenomenological Research 54 (1):187-190.
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  • Self, Subject, and Chosen Subjection: Rabbinic Ethics and Comparative Possibilities.Jonathan Wyn Schofer - 2005 - Journal of Religious Ethics 33 (2):255 - 291.
    This paper formulates the categories of "ethics," "self," and "subject" for an analysis of classical rabbinic ethics centered on the text, "The Fathers According to Rabbi Nathan." Early rabbis were concerned with the realms of life that today's scholars describe as ethics and self-cultivation, yet they had no overarching concepts for either the self/person or for ethics. This analysis, then, cannot rely only upon native rabbinic terminology, but also requires a careful use of contemporary categories. This paper first sets out (...)
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  • Arguing the Just War in Islam.John Kelsay - 2007 - Harvard University Press.
    Jihad, with its many terrifying associations, is a term widely used today, though its meaning is poorly grasped. Few people understand the circumstances requiring a jihad, or "holy" war, or how Islamic militants justify their violent actions within the framework of the religious tradition of Islam. How Islam, with more than one billion followers, interprets jihad and establishes its precepts has become a critical issue for both the Muslim and the non-Muslim world. John Kelsay's timely and important work focuses on (...)
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  • (1 other version)Commanding Right and Forbidding Wrong in Islamic Thought.Michael Cook - 2007 - Journal of Religious Ethics 35 (2):347-373.
    Qur'an 3:104 speaks of "commanding right and forbidding wrong" as a constitutive feature of the Muslim community. Michael Cook's careful and comprehensive study provides a wealth of information about the ways Muslims in various contexts have understood this notion. Cook also makes a number of comparative observations, and suggests that "commanding" appears to be a uniquely Muslim practice. Scholars of religious ethics should read Cook's study with great appreciation. They will also have a number of questions about his comparative comments. (...)
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  • Mysticism as Morality.Paul L. Heck - 2006 - Journal of Religious Ethics 34 (2):253-286.
    Sufism—spiritual practice, intellectual discipline, literary tradition, and social institution—has played an integral role in the moral formation of Muslim society. Its aspiration toward a universal kindness to all creatures beyond the requirements of Islamic law has added a distinctly hypernomian dimension to the moral vision of Islam, as evidenced in a wide range of Sufi literature. The universal perspective of Sufism, fully rooted in Islamic revelation, yields a lived (and not just studied) ethics with the potential to view and embrace (...)
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  • The Ethical Concerns of Classical Sufism.Peter J. Awn - 1983 - Journal of Religious Ethics 11 (2):240 - 263.
    Islamic mysticism has its roots in the primordial covenant relationship described in Qur'ān 7: 172. The earliest phase of Sufism, the ascetical tradition, focuses on the presence of evil within man and the world. The later development of the science of opposites by ecstatic mystics results in an elitist ethical system whose ground is the mystical relationship, not the sharī'ah. The seeds of this development can be found in the classical Ash'arite synthesis. Finally, Ibn Arabī's relentlessly deterministic elaboration of waḥdat (...)
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  • Taking life and saving life : The islamic context.Jonathan E. Brockopp - 2003 - In Islamic ethics of life: abortion, war, and euthanasia. Columbia, S.C.: University of South Carolina Press.
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  • After Virtue: A Study in Moral Theory.Samuel Scheffler - 1983 - Philosophical Review 92 (3):443.
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  • Self, subject, and chosen subjection rabbinic ethics and comparative possibilities.Jonathan Wyn Schofer - 2005 - Journal of Religious Ethics 33 (2):255-291.
    This paper formulates the categories of "ethics," "self," and "subject" for an analysis of classical rabbinic ethics centered on the text, "The Fathers According to Rabbi Nathan." Early rabbis were concerned with the realms of life that today's scholars describe as ethics and self-cultivation, yet they had no overarching concepts for either the self/person or for ethics. This analysis, then, cannot rely only upon native rabbinic terminology, but also requires a careful use of contemporary categories. This paper first sets out (...)
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  • Anthropos and ethics categories of inquiry and procedures of comparison.Thomas A. Lewis, Jonathan Wyn Schofer, Aaron Stalnaker & Mark A. Berkson - 2005 - Journal of Religious Ethics 33 (2):177-185.
    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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  • Book Review: Domestic Violence and the Islamic Tradition: Ethics, Law and the Muslim Discourse on Gender. [REVIEW]Zahra Ali - 2016 - Feminist Review 112 (1):e1-e3.
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  • Role Modeling in an Early Confucian Context.Cheryl Cottine - 2016 - Journal of Value Inquiry 50 (4):797-819.
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  • About the Beginning of the Hermeneutics of the Self.Mark Blasius - 1993 - Political Theory 21 (2):198-227.
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  • Origins of Islamic Ethics: Foundations and Constructions.A. Kevin Reinhart - 2005 - In William Schweiker (ed.), The Blackwell companion to religious ethics. Malden, MA: Blackwell. pp. 244--253.
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  • About the beginning of the hermeneutics of the self: Two lectures at dartmouth.Michel Foucault - 1993 - Political Theory 21 (2):198-227.
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  • Virtue as mastery in early confucianism.Aaron Stalnaker - 2010 - Journal of Religious Ethics 38 (3):404-428.
    This essay explores the interrelation of skills and virtues. I first trace one line of analysis from Aristotle to Alasdair MacIntyre, which argues that there is a categorical difference between skills and virtues, in their ends and intrinsic character. This familiar distinction is fine in certain respects but still importantly misleading. Virtue in general, and also some particular virtues such as ritual propriety and practical wisdom, are not just exercised in practical contexts, but are in fact partially constituted by the (...)
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  • (1 other version)Commanding Right and Forbidding Wrong in Islamic Thought.Andrew Rippin & Michael Cook - 2004 - Journal of the American Oriental Society 124 (1):119.
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  • Anthropos and Ethics: Categories of Inquiry and Procedures of Comparison.Thomas A. Lewis, Jonathan Wyn Schofer, Aaron Stalnaker & Mark A. Berkson - 2005 - Journal of Religious Ethics 33 (2):177 - 185.
    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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  • Methodological invention as a constructive project: Exploring the production of ethical knowledge through the interaction of discursive logics.Elizabeth M. Bucar - 2008 - Journal of Religious Ethics 36 (3):355-373.
    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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  • Review of George F. Hourani: Reason and Tradition in Islamic Ethics[REVIEW]Dale Maurice Riepe - 1988 - Ethics 98 (3):588-589.
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  • Islamic Law and Ethics: Introduction.John Kelsay - 1994 - Journal of Religious Ethics 22 (1):93 - 99.
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  • Comparative religious ethics and the problem of “human nature”.Aaron Stalnaker - 2005 - Journal of Religious Ethics 33 (2):187-224.
    Comparative religious ethics is a complicated scholarly endeavor, striving to harmonize intellectual goals that are frequently conceived as quite different, or even intrinsically opposed. Against commonly voiced suspicions of comparative work, this essay argues that descriptive, comparative, and normative interests may support rather than conflict with each other, depending on the comparison in question, and how it is pursued. On the basis of a brief comparison of the early Christian Augustine of Hippo and the early Confucians Mencius and Xunzi on (...)
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  • (2 other versions)Reason and Tradition in Islamic Ethics.George F. Hourani - 1989 - International Journal for Philosophy of Religion 25 (2):119-120.
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  • Before Revelation: The Boundaries of Muslim Moral Thought.Bernard Weiss & Kevin A. Reinhart - 1999 - Journal of the American Oriental Society 119 (2):317.
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  • Islamic ethics of life : Future challenges.A. Kevin Reinhart - 2003 - In Jonathan E. Brockopp (ed.), Islamic ethics of life: abortion, war, and euthanasia. Columbia, S.C.: University of South Carolina Press.
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