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Spirituality and the Ethics of Torture
What exactly is torture? Should we torture suspected terrorists if they have information about future violent acts? Defining torture carefully, the book defends the idea that all people are valuable, and rejects moral defenses of torture. It focuses particularly on practices like sensory deprivation, which perniciously attack the human psyche.
Monstrous Society
"Monstrous Society problematizes competing representations of reciprocity in England in the decades around 1800. It argues that in the eighteenth-century moral economy, power is divided between official authority and the counter-power of plebeians. This tacit, mutual understanding comes under attack when influential political thinkers, such as Edmund Burke, Jeremy Bentham, and T.R. Malthus, attempt to discipline the social body, to make state power immune from popular response. But once negated, counter-power persists, even if in the demands of a debased, inhuman body. Such a response is writ large in Gothic tales, especially Matthew Lewis's The Monk and Mary Shelley's Frankenstein, and in the innovative, embodied political practices of the mass movements for Reform and the Charter. By interpreting the formation of modern English culture through the early modern practice of reciprocity, David Collings constructs a "nonmodern" mode of analysis, one that sees modernity not as a break from the past but as the result of attempts to transform traditions that, however distorted, nevertheless remain broadly in force."--Jacket.
Teaching for Christian Wisdom
In many ways, Christian education in the Presbyterian Church in Egypt was deeply influenced by public education in Egypt. One of the negative consequences of such influence is the significant lack of developing and using critical thinking as a basic element of the process. While multiple factors--educational and theological--contribute to forming it, this problem manifests itself in many ways. The present research deals with the lack of critical thinking as a central problematic reality of the Christian education process in the Presbyterian Church in Egypt. In order to illuminate and address this problematic situation, Richard Osmer's understanding of Christian education as practical theolog...
Christian Ethics and Commonsense Morality
Christian Ethics and Commonsense Morality goes against the grain of various postmodern approaches to morality in contemporary religious ethics. In this book, Jung seeks to provide a new framework in which the nature of common Christian moral beliefs and practices can be given a new meaning. He suggests that, once major philosophical assumptions behind postmodern theories of morality are called into question, we may look at Christian morality in quite a different light. On his account, Christian morality is a historical morality insofar as it is rooted in the rich historical traditions of the Christian church. Yet this kind of historical dependence does not entail the evidential dependence of...
Religion and Public Policy
Examines human rights in relation to religion and the role of religion in perennial issues of war and peace.
Self Love and Christian Ethics
Publisher Description
Position and Responsibility
What is the moral criterion for those who hold power positions and authority in governments, corporations, and institutions? Ahn answers this question by presenting the concept of the positional imperative. The positional imperative is an executive moral norm for those who hold power positions in political and economic organizations. By critically integrating the Neo-Kantian reconstructionism of Jurgen Habermas with the Neo-Augustinian reconstructionism of Reinhold Niebuhr, through the method of "co-reconstruction," Ahn identifies the positional imperative as an executive moral norm embedded in all power positions: "Act in such a way not only to abide by laws, but also to come by the approvals of those affected by your positional actions." By uncovering this executive moral norm, Ahn argues that a position holder is not just a professional working for the system, but a moral executive who is willing to take the responsibility of his or her positional actions.
Love and Christian Ethics
At the heart of Christian ethics is the biblical commandment to love God and to love one's neighbor as oneself. But what is the meaning of love? Scholars have wrestled with this question since the recording of the Christian gospels, and in recent decades teachers and students of Christian ethics have engaged in vigorous debates about appropriate interpretations and implications of this critical norm. In Love and Christian Ethics, nearly two dozen leading experts analyze and assess the meaning of love from a wide range of perspectives. Chapters are organized into three areas: influential sources and exponents of Western Christian thought about the ethical significance of love, perennial theoretical questions attending that consideration, and the implications of Christian love for important social realities. Contributors bring a richness of thought and experience to deliver unprecedentedly broad and rigorous analysis of this central tenet of Christian ethics and faith. William Werpehowski provides an afterword on future trajectories for this research. Love and Christian Ethics is sure to become a benchmark resource in the field.
Taking Responsibility
Responsibility has become the "queen of modern virtues," Winston Davis argues, even if there is no consensus as to what responsibility means. This illuminating collection of essays encompasses conceptions of responsibility around the globe, as discussed by leading scholars in the fields of philosophy, anthropology, intellectual history, religious studies, classics, and law. Including "Law as Response to Thou" by Walter Brueggemann, "Jewish Philosophers after Heidegger: Levinas and Jonas on Responsibility" by Lawrence Vogel, "The American Founders' Responsibility" by Ralph Lerner, and "Religious Freedom and Civic Responsibility" by Amy Gutmann, Taking Responsibility provides a rich dialogue of diverse voices describing the many historical senses of responsibility as well as the vastly different approaches to being responsible that we experience in the modern world.
