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  31.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12472?af=R</link>
  32.         <pubDate>Tue, 16 Apr 2024 22:59:27 -0700</pubDate>
  33.         <dc:date>2024-04-16T10:59:27-07:00</dc:date>
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  38.         <title>Responsibility in the Anthropocene: Paul Ricoeur and the Summons to Responsibility amid Global Environmental Degradation</title>
  39.         <description>Journal of Religious Ethics, EarlyView. </description>
  40.         <dc:description>
  41. ABSTRACT
  42. The nomenclature of the Anthropocene for this geological epoch marks in a novel way the global impact of human activity on the world. Consequently, it creatively raises the alarm bell of global environmental devastation. However, the narrative implicit in the Anthropocene presents challenges to use it as a departure point for developing an ethics of responsibility, as it contains morally relevant but ambiguous etiologies, phenomenological challenges to discrete human agency, and the potential erasure of both causes and victims of global environmental degradation. This challenge compounds the challenges to traditional models of responsibility‐as‐imputation by global forms of environmental degradation signaled in the Anthropocene. Our new epoch demands new models of responsibility. This article draws upon neglected work by Paul Ricoeur to reconstruct a twofold model of responsibility: (1) responsibility‐as‐imputation and (2) responsibility for the fragile other and the domains that amplify fragility. It shows that a twofold model can more completely respond to harms elicited by anthropogenic environmental degradation by maintaining the benefits of traditional models of responsibility‐as‐accountability while dramatically expanding the subject and objects of responsibility through attention to the fragile and thus better serving us as we navigate responsibility in the Anthropocene.
  43. </dc:description>
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  45. &lt;h2&gt;ABSTRACT&lt;/h2&gt;
  46. &lt;p&gt;The nomenclature of the Anthropocene for this geological epoch marks in a novel way the global impact of human activity on the world. Consequently, it creatively raises the alarm bell of global environmental devastation. However, the narrative implicit in the Anthropocene presents challenges to use it as a departure point for developing an ethics of responsibility, as it contains morally relevant but ambiguous etiologies, phenomenological challenges to discrete human agency, and the potential erasure of both causes and victims of global environmental degradation. This challenge compounds the challenges to traditional models of responsibility-as-imputation by global forms of environmental degradation signaled in the Anthropocene. Our new epoch demands new models of responsibility. This article draws upon neglected work by Paul Ricoeur to reconstruct a twofold model of responsibility: (1) responsibility-as-imputation and (2) responsibility for the fragile other and the domains that amplify fragility. It shows that a twofold model can more completely respond to harms elicited by anthropogenic environmental degradation by maintaining the benefits of traditional models of responsibility-as-accountability while dramatically expanding the subject and objects of responsibility through attention to the fragile and thus better serving us as we navigate responsibility in the Anthropocene.&lt;/p&gt;</content:encoded>
  47.         <dc:creator>
  48. Michael Le Chevallier
  49. </dc:creator>
  50.         <category>Essay</category>
  51.         <dc:title>Responsibility in the Anthropocene: Paul Ricoeur and the Summons to Responsibility amid Global Environmental Degradation</dc:title>
  52.         <dc:identifier>10.1111/jore.12472</dc:identifier>
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  59.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12470?af=R</link>
  60.         <pubDate>Fri, 12 Apr 2024 02:30:19 -0700</pubDate>
  61.         <dc:date>2024-04-12T02:30:19-07:00</dc:date>
  62.         <source url="https://onlinelibrary.wiley.com/journal/14679795?af=R">Wiley: Journal of Religious Ethics: Table of Contents</source>
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  66.         <title>Dispositions, Virtues, and Indian Ethics</title>
  67.         <description>Journal of Religious Ethics, EarlyView. </description>
  68.         <dc:description>
  69. ABSTRACT
  70. According to Arti Dhand, it can be argued that all Indian ethics have been primarily virtue ethics. Many have indeed jumped on the virtue bandwagon, providing prima facie interpretations of Hindu, Jain, and Buddhist canons in virtue terms. Others have expressed firm skepticism, claiming that virtues are not proven to be grounded in the nature of things and that, ultimately, the appeal to virtue might just well be a mere façon de parler. In this paper, we aim to advance the discussion of Indian virtue ethics. Our intent is not to provide a catch‐all interpretation of the different Indian schools. Our goal is, more modestly, to offer a theory of virtues in Indian philosophies, as a framework for theorists and interpreters who see these diverse traditions as amenable to systematic virtue analysis. Our theory grounds virtues in the reality of genuine moral dispositions and in a system of beliefs where morality is understood as transformative in nature.
  71. </dc:description>
  72.         <content:encoded>
  73. &lt;h2&gt;ABSTRACT&lt;/h2&gt;
  74. &lt;p&gt;According to Arti Dhand, it can be argued that all Indian ethics have been primarily virtue ethics. Many have indeed jumped on the virtue bandwagon, providing &lt;i&gt;prima facie&lt;/i&gt; interpretations of Hindu, Jain, and Buddhist canons in virtue terms. Others have expressed firm skepticism, claiming that virtues are not proven to be grounded in the nature of things and that, ultimately, the appeal to virtue might just well be a mere &lt;i&gt;façon de parler&lt;/i&gt;. In this paper, we aim to advance the discussion of Indian virtue ethics. Our intent is not to provide a catch-all interpretation of the different Indian schools. Our goal is, more modestly, to offer a &lt;i&gt;theory&lt;/i&gt; of virtues in Indian philosophies, as a framework for theorists and interpreters who see these diverse traditions as amenable to systematic virtue analysis. Our theory grounds virtues in the reality of genuine moral dispositions and in a system of beliefs where morality is understood as transformative in nature.&lt;/p&gt;</content:encoded>
  75.         <dc:creator>
  76. Andrea Raimondi,
  77. Ruchika Jain
  78. </dc:creator>
  79.         <category>Essay</category>
  80.         <dc:title>Dispositions, Virtues, and Indian Ethics</dc:title>
  81.         <dc:identifier>10.1111/jore.12470</dc:identifier>
  82.         <prism:publicationName>Journal of Religious Ethics</prism:publicationName>
  83.         <prism:doi>10.1111/jore.12470</prism:doi>
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  85.         <prism:section>Essay</prism:section>
  86.      </item>
  87.      <item>
  88.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12471?af=R</link>
  89.         <pubDate>Thu, 28 Mar 2024 02:43:59 -0700</pubDate>
  90.         <dc:date>2024-03-28T02:43:59-07:00</dc:date>
  91.         <source url="https://onlinelibrary.wiley.com/journal/14679795?af=R">Wiley: Journal of Religious Ethics: Table of Contents</source>
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  95.         <title>Moral Exemplarity: The Trouble with Linda Zagzebski's Semantic Theory of Exemplarity</title>
  96.         <description>Journal of Religious Ethics, EarlyView. </description>
  97.         <dc:description>
  98. ABSTRACT
  99. The emotion of admiration and the semantic theory of natural kinds and direct reference are foundational for Linda Zagzebski's exemplarist moral theory and divine motivation theory. Many have examined difficulties that arise from the central role of admiration, while others have engaged her account of the incarnation. Little attention has been given to her semantic theory or philosophy of language. This essay demonstrates the difficulties and problems that arise from this theory, problems that could be avoided with a sociopractical account of language and exemplarity. One set of problems pertain to the “principle of the division of linguistic labor.” Related problems come to light in Zagzebski's attempt to account for radical changes in perceptions of exemplars through social, political, and ethical revolutions. In the end, her semantic theory creates the very epistemological uncertainties that it is meant to forestall. It also fails to account for radical disagreements about exemplars and the role moral exemplars play in sociopolitical and ethical revolutions.
  100. </dc:description>
  101.         <content:encoded>
  102. &lt;h2&gt;ABSTRACT&lt;/h2&gt;
  103. &lt;p&gt;The emotion of admiration and the semantic theory of natural kinds and direct reference are foundational for Linda Zagzebski's exemplarist moral theory and divine motivation theory. Many have examined difficulties that arise from the central role of admiration, while others have engaged her account of the incarnation. Little attention has been given to her semantic theory or philosophy of language. This essay demonstrates the difficulties and problems that arise from this theory, problems that could be avoided with a sociopractical account of language and exemplarity. One set of problems pertain to the “principle of the division of linguistic labor.” Related problems come to light in Zagzebski's attempt to account for radical changes in perceptions of exemplars through social, political, and ethical revolutions. In the end, her semantic theory creates the very epistemological uncertainties that it is meant to forestall. It also fails to account for radical disagreements about exemplars and the role moral exemplars play in sociopolitical and ethical revolutions.&lt;/p&gt;</content:encoded>
  104.         <dc:creator>
  105. Emily Dumler‐Winckler
  106. </dc:creator>
  107.         <category>Essay</category>
  108.         <dc:title>Moral Exemplarity: The Trouble with Linda Zagzebski's Semantic Theory of Exemplarity</dc:title>
  109.         <dc:identifier>10.1111/jore.12471</dc:identifier>
  110.         <prism:publicationName>Journal of Religious Ethics</prism:publicationName>
  111.         <prism:doi>10.1111/jore.12471</prism:doi>
  112.         <prism:url>https://onlinelibrary.wiley.com/doi/10.1111/jore.12471?af=R</prism:url>
  113.         <prism:section>Essay</prism:section>
  114.      </item>
  115.      <item>
  116.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12467?af=R</link>
  117.         <pubDate>Fri, 08 Mar 2024 01:09:21 -0800</pubDate>
  118.         <dc:date>2024-03-08T01:09:21-08:00</dc:date>
  119.         <source url="https://onlinelibrary.wiley.com/journal/14679795?af=R">Wiley: Journal of Religious Ethics: Table of Contents</source>
  120.         <prism:coverDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDate>
  121.         <prism:coverDisplayDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDisplayDate>
  122.         <guid isPermaLink="false">10.1111/jore.12467</guid>
  123.         <title>Why Gaps Matter—A Negative Hermeneutical Approach to the Reconciliation Process in the Diocese of British Columbia Based on the Example of Bishop Logan's “Sacred Journey”</title>
  124.         <description>Journal of Religious Ethics, Volume 52, Issue 1, Page 114-132, March 2024. </description>
  125.         <dc:description>
  126. ABSTRACT
  127. This essay delves into the utilization of a negative hermeneutical approach, focusing on gaps, tensions, and the absence of elements, to enrich our comprehension of reconciliation efforts. It posits that this method aids in discerning more and less appropriate approaches to reconciliation processes. Negative hermeneutics serves as both a technique and an ongoing journey of exploration, self‐assessment, and understanding our connection with otherness. By critically engaging with perspectives, it prompts deeper questions and fosters a heightened awareness of the limitations inherent in one's viewpoint. Drawing from examples within the ongoing “Reconciliation and Beyond” initiative of the diocese of British Columbia, specifically Bishop Logan's “Sacred Journey,” the essay illustrates how this approach holds potential. It demonstrates how a focus on negative aspects—those initially resistant to conventional academic scrutiny, like silence and materiality—offers valuable insights into critical practices and academic implications. Furthermore, the essay analyses how a hermeneutical process involving receiving, deconstructing, and recreating can introduce innovative perspectives for understanding reconciliation efforts.
  128. </dc:description>
  129.         <content:encoded>
  130. &lt;h2&gt;ABSTRACT&lt;/h2&gt;
  131. &lt;p&gt;This essay delves into the utilization of a negative hermeneutical approach, focusing on gaps, tensions, and the absence of elements, to enrich our comprehension of reconciliation efforts. It posits that this method aids in discerning more and less appropriate approaches to reconciliation processes. Negative hermeneutics serves as both a technique and an ongoing journey of exploration, self-assessment, and understanding our connection with otherness. By critically engaging with perspectives, it prompts deeper questions and fosters a heightened awareness of the limitations inherent in one's viewpoint. Drawing from examples within the ongoing “Reconciliation and Beyond” initiative of the diocese of British Columbia, specifically Bishop Logan's “Sacred Journey,” the essay illustrates how this approach holds potential. It demonstrates how a focus on negative aspects—those initially resistant to conventional academic scrutiny, like silence and materiality—offers valuable insights into critical practices and academic implications. Furthermore, the essay analyses how a hermeneutical process involving receiving, deconstructing, and recreating can introduce innovative perspectives for understanding reconciliation efforts.&lt;/p&gt;</content:encoded>
  132.         <dc:creator>
  133. Edda Wolff
  134. </dc:creator>
  135.         <category>Essay</category>
  136.         <dc:title>Why Gaps Matter—A Negative Hermeneutical Approach to the Reconciliation Process in the Diocese of British Columbia Based on the Example of Bishop Logan's “Sacred Journey”</dc:title>
  137.         <dc:identifier>10.1111/jore.12467</dc:identifier>
  138.         <prism:publicationName>Journal of Religious Ethics</prism:publicationName>
  139.         <prism:doi>10.1111/jore.12467</prism:doi>
  140.         <prism:url>https://onlinelibrary.wiley.com/doi/10.1111/jore.12467?af=R</prism:url>
  141.         <prism:section>Essay</prism:section>
  142.         <prism:volume>52</prism:volume>
  143.         <prism:number>1</prism:number>
  144.      </item>
  145.      <item>
  146.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12436?af=R</link>
  147.         <pubDate>Fri, 08 Mar 2024 01:09:21 -0800</pubDate>
  148.         <dc:date>2024-03-08T01:09:21-08:00</dc:date>
  149.         <source url="https://onlinelibrary.wiley.com/journal/14679795?af=R">Wiley: Journal of Religious Ethics: Table of Contents</source>
  150.         <prism:coverDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDate>
  151.         <prism:coverDisplayDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDisplayDate>
  152.         <guid isPermaLink="false">10.1111/jore.12436</guid>
  153.         <title>Issue Information</title>
  154.         <description>Journal of Religious Ethics, Volume 52, Issue 1, Page 1-5, March 2024. </description>
  155.         <dc:description/>
  156.         <content:encoded/>
  157.         <dc:creator/>
  158.         <category>Issue Information</category>
  159.         <dc:title>Issue Information</dc:title>
  160.         <dc:identifier>10.1111/jore.12436</dc:identifier>
  161.         <prism:publicationName>Journal of Religious Ethics</prism:publicationName>
  162.         <prism:doi>10.1111/jore.12436</prism:doi>
  163.         <prism:url>https://onlinelibrary.wiley.com/doi/10.1111/jore.12436?af=R</prism:url>
  164.         <prism:section>Issue Information</prism:section>
  165.         <prism:volume>52</prism:volume>
  166.         <prism:number>1</prism:number>
  167.      </item>
  168.      <item>
  169.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12448?af=R</link>
  170.         <pubDate>Fri, 08 Mar 2024 01:09:21 -0800</pubDate>
  171.         <dc:date>2024-03-08T01:09:21-08:00</dc:date>
  172.         <source url="https://onlinelibrary.wiley.com/journal/14679795?af=R">Wiley: Journal of Religious Ethics: Table of Contents</source>
  173.         <prism:coverDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDate>
  174.         <prism:coverDisplayDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDisplayDate>
  175.         <guid isPermaLink="false">10.1111/jore.12448</guid>
  176.         <title>Finitude, Necessity, and Healing from Despair in Kierkegaard's The Lily and the Bird</title>
  177.         <description>Journal of Religious Ethics, Volume 52, Issue 1, Page 95-113, March 2024. </description>
  178.         <dc:description>
  179. ABSTRACT
  180. This study underscores The Lily and the Bird's response to despair in The Sickness unto Death. By suggesting in The Lily and the Bird that we look to nature's creatures to learn an attunement and responsiveness to our situation as physical creatures subject to finite constraints, Kierkegaard's text comes into dialogue with a form of misalignment portrayed in The Sickness unto Death as a refusal of the given, “the finite,” and “the necessary.” One way of seeking alignment in The Lily and the Bird entails learning to hear and to answer within one's given environment, opening up the possibility of embodied joy.
  181. </dc:description>
  182.         <content:encoded>
  183. &lt;h2&gt;ABSTRACT&lt;/h2&gt;
  184. &lt;p&gt;This study underscores &lt;i&gt;The Lily and the Bird&lt;/i&gt;'s response to despair in &lt;i&gt;The Sickness unto Death&lt;/i&gt;. By suggesting in &lt;i&gt;The Lily and the Bird&lt;/i&gt; that we look to nature's creatures to learn an attunement and responsiveness to our situation as physical creatures subject to finite constraints, Kierkegaard's text comes into dialogue with a form of misalignment portrayed in &lt;i&gt;The Sickness unto Death&lt;/i&gt; as a refusal of the given, “the finite,” and “the necessary.” One way of seeking alignment in &lt;i&gt;The Lily and the Bird&lt;/i&gt; entails learning to hear and to answer within one's given environment, opening up the possibility of embodied joy.&lt;/p&gt;</content:encoded>
  185.         <dc:creator>
  186. Anna Louise Strelis Söderquist
  187. </dc:creator>
  188.         <category>Essay</category>
  189.         <dc:title>Finitude, Necessity, and Healing from Despair in Kierkegaard's The Lily and the Bird</dc:title>
  190.         <dc:identifier>10.1111/jore.12448</dc:identifier>
  191.         <prism:publicationName>Journal of Religious Ethics</prism:publicationName>
  192.         <prism:doi>10.1111/jore.12448</prism:doi>
  193.         <prism:url>https://onlinelibrary.wiley.com/doi/10.1111/jore.12448?af=R</prism:url>
  194.         <prism:section>Essay</prism:section>
  195.         <prism:volume>52</prism:volume>
  196.         <prism:number>1</prism:number>
  197.      </item>
  198.      <item>
  199.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12450?af=R</link>
  200.         <pubDate>Fri, 08 Mar 2024 01:09:21 -0800</pubDate>
  201.         <dc:date>2024-03-08T01:09:21-08:00</dc:date>
  202.         <source url="https://onlinelibrary.wiley.com/journal/14679795?af=R">Wiley: Journal of Religious Ethics: Table of Contents</source>
  203.         <prism:coverDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDate>
  204.         <prism:coverDisplayDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDisplayDate>
  205.         <guid isPermaLink="false">10.1111/jore.12450</guid>
  206.         <title>Ethics After Comparative Religious Ethics: Rereading Little and Twiss in a Pragmatic Light</title>
  207.         <description>Journal of Religious Ethics, Volume 52, Issue 1, Page 71-94, March 2024. </description>
  208.         <dc:description>
  209. ABSTRACT
  210. This paper presents a rereading of David Little and Sumner Twiss's Comparative Religious Ethics in the context of its initial reception and legacy within the field of religious ethics and argues that we can read it more charitably as a piece of pragmatism rather than as a work of formalism or semi‐formalism. If one does not read Little and Twiss as committed positivists concerned with realizing a specific research program associated with the “twilight of logical empiricism,” then their theoretical and methodological recommendations, illustrated in their case studies, appear more pragmatic in nature and less excessively rigid. By rereading Comparative Religious Ethics in this light, we can see more clearly its relevance for the field today, particularly regarding the fundamental importance of the discursive activity of practical reasoning, or the game of giving and asking for reasons, in the study of religious ethics.
  211. </dc:description>
  212.         <content:encoded>
  213. &lt;h2&gt;ABSTRACT&lt;/h2&gt;
  214. &lt;p&gt;This paper presents a rereading of David Little and Sumner Twiss's &lt;i&gt;Comparative Religious Ethics&lt;/i&gt; in the context of its initial reception and legacy within the field of religious ethics and argues that we can read it more charitably as a piece of pragmatism rather than as a work of formalism or semi-formalism. If one does not read Little and Twiss as committed positivists concerned with realizing a specific research program associated with the “twilight of logical empiricism,” then their theoretical and methodological recommendations, illustrated in their case studies, appear more pragmatic in nature and less excessively rigid. By rereading &lt;i&gt;Comparative Religious Ethics&lt;/i&gt; in this light, we can see more clearly its relevance for the field today, particularly regarding the fundamental importance of the discursive activity of practical reasoning, or the game of giving and asking for reasons, in the study of religious ethics.&lt;/p&gt;</content:encoded>
  215.         <dc:creator>
  216. Jung H. Lee
  217. </dc:creator>
  218.         <category>Essay</category>
  219.         <dc:title>Ethics After Comparative Religious Ethics: Rereading Little and Twiss in a Pragmatic Light</dc:title>
  220.         <dc:identifier>10.1111/jore.12450</dc:identifier>
  221.         <prism:publicationName>Journal of Religious Ethics</prism:publicationName>
  222.         <prism:doi>10.1111/jore.12450</prism:doi>
  223.         <prism:url>https://onlinelibrary.wiley.com/doi/10.1111/jore.12450?af=R</prism:url>
  224.         <prism:section>Essay</prism:section>
  225.         <prism:volume>52</prism:volume>
  226.         <prism:number>1</prism:number>
  227.      </item>
  228.      <item>
  229.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12451?af=R</link>
  230.         <pubDate>Fri, 08 Mar 2024 01:09:21 -0800</pubDate>
  231.         <dc:date>2024-03-08T01:09:21-08:00</dc:date>
  232.         <source url="https://onlinelibrary.wiley.com/journal/14679795?af=R">Wiley: Journal of Religious Ethics: Table of Contents</source>
  233.         <prism:coverDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDate>
  234.         <prism:coverDisplayDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDisplayDate>
  235.         <guid isPermaLink="false">10.1111/jore.12451</guid>
  236.         <title>Conscientious Objection in Healthcare: The Requirement of Justification, the Moral Threshold, and Military Refusals</title>
  237.         <description>Journal of Religious Ethics, Volume 52, Issue 1, Page 133-155, March 2024. </description>
  238.         <dc:description>
  239. ABSTRACT
  240. A dogma accepted in many ethical, religious, and legal frameworks is that the reasons behind conscientious objection (CO) in healthcare cannot be evaluated or judged by any institution because conscience is individual and autonomous. This paper shows that this background view is mistaken: the requirement to reveal and explain the reasons for conscientious objection in healthcare is ethically justified and legally desirable. Referring to real healthcare cases and legal regulations, this paper argues that these reasons should be evaluated either ex ante or ex post and defends novel conceptual claims that have not been analyzed in the debates on CO. First, a moral threshold requirement: CO is only justified if the reasons behind a refusal are of a moral nature and meet a certain threshold of moral importance. Second, this paper considers the rarely discussed conceptual similarities between CO in healthcare and the legal regulations concerning military refusals that place the burden of proof on conscientious objectors. This paper concludes that conscientious objection in healthcare can be accommodated only in some cases of destroying or killing human organisms.
  241. </dc:description>
  242.         <content:encoded>
  243. &lt;h2&gt;ABSTRACT&lt;/h2&gt;
  244. &lt;p&gt;A dogma accepted in many ethical, religious, and legal frameworks is that the reasons behind conscientious objection (CO) in healthcare cannot be evaluated or judged by any institution because conscience is individual and autonomous. This paper shows that this background view is mistaken: the requirement to reveal and explain the reasons for conscientious objection in healthcare is ethically justified and legally desirable. Referring to real healthcare cases and legal regulations, this paper argues that these reasons should be evaluated either ex ante or ex post and defends novel conceptual claims that have not been analyzed in the debates on CO. First, a moral threshold requirement: CO is only justified if the reasons behind a refusal are of a moral nature and meet a certain threshold of moral importance. Second, this paper considers the rarely discussed conceptual similarities between CO in healthcare and the legal regulations concerning military refusals that place the burden of proof on conscientious objectors. This paper concludes that conscientious objection in healthcare can be accommodated only in some cases of destroying or killing human organisms.&lt;/p&gt;</content:encoded>
  245.         <dc:creator>
  246. Tomasz Żuradzki
  247. </dc:creator>
  248.         <category>Essay</category>
  249.         <dc:title>Conscientious Objection in Healthcare: The Requirement of Justification, the Moral Threshold, and Military Refusals</dc:title>
  250.         <dc:identifier>10.1111/jore.12451</dc:identifier>
  251.         <prism:publicationName>Journal of Religious Ethics</prism:publicationName>
  252.         <prism:doi>10.1111/jore.12451</prism:doi>
  253.         <prism:url>https://onlinelibrary.wiley.com/doi/10.1111/jore.12451?af=R</prism:url>
  254.         <prism:section>Essay</prism:section>
  255.         <prism:volume>52</prism:volume>
  256.         <prism:number>1</prism:number>
  257.      </item>
  258.      <item>
  259.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12452?af=R</link>
  260.         <pubDate>Fri, 08 Mar 2024 01:09:21 -0800</pubDate>
  261.         <dc:date>2024-03-08T01:09:21-08:00</dc:date>
  262.         <source url="https://onlinelibrary.wiley.com/journal/14679795?af=R">Wiley: Journal of Religious Ethics: Table of Contents</source>
  263.         <prism:coverDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDate>
  264.         <prism:coverDisplayDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDisplayDate>
  265.         <guid isPermaLink="false">10.1111/jore.12452</guid>
  266.         <title>Lot's Daughters and Naomi and Ruth: Of “Moral Love” and National Myths</title>
  267.         <description>Journal of Religious Ethics, Volume 52, Issue 1, Page 50-70, March 2024. </description>
  268.         <dc:description>
  269. ABSTRACT
  270. This essay argues that the book of Ruth's reopening of Israel's history and national mythology functions in such a way as to redeem, as it were, the plight of the subaltern Moabite—a plight begun with the daughters of Lot in Genesis 19. A parallel is then drawn with the 1619 Project, the recent journalistic project which posits the entire historical sweep of African slavery in North America since 1619 as the defining arc of the United States' founding. As theoretical frames, the essay draws on the work of literary critic Gayatri Chakravorty Spivak (including her concept of “moral love”) and political philosopher Arash Abizadeh. In so doing, the essay illustrates how a “functionalist” approach to biblical ethics that balances the content of the biblical narrative with attention to how the text functions in its broader context can provide guidance for contemporary ethical application.
  271. </dc:description>
  272.         <content:encoded>
  273. &lt;h2&gt;ABSTRACT&lt;/h2&gt;
  274. &lt;p&gt;This essay argues that the book of Ruth's reopening of Israel's history and national mythology functions in such a way as to redeem, as it were, the plight of the subaltern Moabite—a plight begun with the daughters of Lot in Genesis 19. A parallel is then drawn with the 1619 Project, the recent journalistic project which posits the entire historical sweep of African slavery in North America since 1619 as the defining arc of the United States' founding. As theoretical frames, the essay draws on the work of literary critic Gayatri Chakravorty Spivak (including her concept of “moral love”) and political philosopher Arash Abizadeh. In so doing, the essay illustrates how a “functionalist” approach to biblical ethics that balances the content of the biblical narrative with attention to how the text functions in its broader context can provide guidance for contemporary ethical application.&lt;/p&gt;</content:encoded>
  275.         <dc:creator>
  276. John E. Carter
  277. </dc:creator>
  278.         <category>Essay</category>
  279.         <dc:title>Lot's Daughters and Naomi and Ruth: Of “Moral Love” and National Myths</dc:title>
  280.         <dc:identifier>10.1111/jore.12452</dc:identifier>
  281.         <prism:publicationName>Journal of Religious Ethics</prism:publicationName>
  282.         <prism:doi>10.1111/jore.12452</prism:doi>
  283.         <prism:url>https://onlinelibrary.wiley.com/doi/10.1111/jore.12452?af=R</prism:url>
  284.         <prism:section>Essay</prism:section>
  285.         <prism:volume>52</prism:volume>
  286.         <prism:number>1</prism:number>
  287.      </item>
  288.      <item>
  289.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12466?af=R</link>
  290.         <pubDate>Fri, 08 Mar 2024 01:09:21 -0800</pubDate>
  291.         <dc:date>2024-03-08T01:09:21-08:00</dc:date>
  292.         <source url="https://onlinelibrary.wiley.com/journal/14679795?af=R">Wiley: Journal of Religious Ethics: Table of Contents</source>
  293.         <prism:coverDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDate>
  294.         <prism:coverDisplayDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDisplayDate>
  295.         <guid isPermaLink="false">10.1111/jore.12466</guid>
  296.         <title>Peter Abelard is not a Proto‐Kantian</title>
  297.         <description>Journal of Religious Ethics, Volume 52, Issue 1, Page 6-25, March 2024. </description>
  298.         <dc:description>
  299. ABSTRACT
  300. Though there has been much debate about whether Abelard's ethics are dangerously subjective or surprisingly absolutist, one thing is unanimous: they are intentionalist. The goal of this article is to parse out what should be meant by this claim, distancing his ethical account from the popular Kantian appraisal. Though much of the secondary literature on Abelard likens him to Kant, I argue that this is mistaken. For Abelard, an agent's intentions are informed by their affections—whether carnal or spiritual. This becomes clear when contextualizing Abelard's use of intentio with a view to his Commentary on Romans. Using the account of intention I suggest—one nuanced by Abelard's own theological commitments and biblical exegesis—it will be clear that Abelard's ethics is not a case for the moral neutrality of the passions nor an ethic of pure reason.
  301. </dc:description>
  302.         <content:encoded>
  303. &lt;h2&gt;ABSTRACT&lt;/h2&gt;
  304. &lt;p&gt;Though there has been much debate about whether Abelard's ethics are dangerously subjective or surprisingly absolutist, one thing is unanimous: they are intentionalist. The goal of this article is to parse out what should be meant by this claim, distancing his ethical account from the popular Kantian appraisal. Though much of the secondary literature on Abelard likens him to Kant, I argue that this is mistaken. For Abelard, an agent's intentions are informed by their affections—whether carnal or spiritual. This becomes clear when contextualizing Abelard's use of &lt;i&gt;intentio&lt;/i&gt; with a view to his &lt;i&gt;Commentary on Romans&lt;/i&gt;. Using the account of intention I suggest—one nuanced by Abelard's own theological commitments and biblical exegesis—it will be clear that Abelard's ethics is not a case for the moral neutrality of the passions nor an ethic of pure reason.&lt;/p&gt;</content:encoded>
  305.         <dc:creator>
  306. Lily M. Abadal
  307. </dc:creator>
  308.         <category>Essay</category>
  309.         <dc:title>Peter Abelard is not a Proto‐Kantian</dc:title>
  310.         <dc:identifier>10.1111/jore.12466</dc:identifier>
  311.         <prism:publicationName>Journal of Religious Ethics</prism:publicationName>
  312.         <prism:doi>10.1111/jore.12466</prism:doi>
  313.         <prism:url>https://onlinelibrary.wiley.com/doi/10.1111/jore.12466?af=R</prism:url>
  314.         <prism:section>Essay</prism:section>
  315.         <prism:volume>52</prism:volume>
  316.         <prism:number>1</prism:number>
  317.      </item>
  318.      <item>
  319.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12449?af=R</link>
  320.         <pubDate>Fri, 08 Mar 2024 01:09:21 -0800</pubDate>
  321.         <dc:date>2024-03-08T01:09:21-08:00</dc:date>
  322.         <source url="https://onlinelibrary.wiley.com/journal/14679795?af=R">Wiley: Journal of Religious Ethics: Table of Contents</source>
  323.         <prism:coverDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDate>
  324.         <prism:coverDisplayDate>Fri, 01 Mar 2024 00:00:00 -0800</prism:coverDisplayDate>
  325.         <guid isPermaLink="false">10.1111/jore.12449</guid>
  326.         <title>The Logic of Kingian Nonviolence: A Synthetic Reading of Martin Luther King Jr.'s Political Thought</title>
  327.         <description>Journal of Religious Ethics, Volume 52, Issue 1, Page 26-49, March 2024. </description>
  328.         <dc:description>
  329. ABSTRACT
  330. Approaching Martin Luther King Jr. as a constructive political theorist, I present a synthetic view of his thought that is able to make cogent and compelling sense of prominent concepts and lines of reasoning in his writings. I contend that King's political thought, which is grounded in his moral, metaphysical, and theological convictions, is best understood as structurally teleological and oriented to the construction of an inclusive, democratic community as its end. To make this case and fill out the picture of his view, I offer an analysis of King's “Letter from Birmingham Jail” and argue that his account of nonviolence, which provides the key to understanding his political thought, ought to be understood as operating within and on behalf of this teleological vision by patterning what I term dialogical relations between persons.
  331. </dc:description>
  332.         <content:encoded>
  333. &lt;h2&gt;ABSTRACT&lt;/h2&gt;
  334. &lt;p&gt;Approaching Martin Luther King Jr. as a constructive political theorist, I present a synthetic view of his thought that is able to make cogent and compelling sense of prominent concepts and lines of reasoning in his writings. I contend that King's political thought, which is grounded in his moral, metaphysical, and theological convictions, is best understood as structurally teleological and oriented to the construction of an inclusive, democratic community as its end. To make this case and fill out the picture of his view, I offer an analysis of King's “Letter from Birmingham Jail” and argue that his account of nonviolence, which provides the key to understanding his political thought, ought to be understood as operating within and on behalf of this teleological vision by patterning what I term dialogical relations between persons.&lt;/p&gt;</content:encoded>
  335.         <dc:creator>
  336. Nicholas Buck
  337. </dc:creator>
  338.         <category>Essay</category>
  339.         <dc:title>The Logic of Kingian Nonviolence: A Synthetic Reading of Martin Luther King Jr.'s Political Thought</dc:title>
  340.         <dc:identifier>10.1111/jore.12449</dc:identifier>
  341.         <prism:publicationName>Journal of Religious Ethics</prism:publicationName>
  342.         <prism:doi>10.1111/jore.12449</prism:doi>
  343.         <prism:url>https://onlinelibrary.wiley.com/doi/10.1111/jore.12449?af=R</prism:url>
  344.         <prism:section>Essay</prism:section>
  345.         <prism:volume>52</prism:volume>
  346.         <prism:number>1</prism:number>
  347.      </item>
  348.      <item>
  349.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12469?af=R</link>
  350.         <pubDate>Mon, 26 Feb 2024 21:23:14 -0800</pubDate>
  351.         <dc:date>2024-02-26T09:23:14-08:00</dc:date>
  352.         <source url="https://onlinelibrary.wiley.com/journal/14679795?af=R">Wiley: Journal of Religious Ethics: Table of Contents</source>
  353.         <prism:coverDate/>
  354.         <prism:coverDisplayDate/>
  355.         <guid isPermaLink="false">10.1111/jore.12469</guid>
  356.         <title>“You Will Not Surely Die”: The Pentecostal Aesthetics and Ethics of Serpent Handling</title>
  357.         <description>Journal of Religious Ethics, EarlyView. </description>
  358.         <dc:description>
  359. ABSTRACT
  360. This paper is an aesthetic analysis of the practice of serpent handling by Christians in the Appalachian region of the United States. The purpose of this analysis is to understand serpent handling's aesthetic relationship to the Pentecostal tradition and exposit the implications of this relationship for the practice's legal status. The first section examines the history and defining characteristics of serpent handling and introduces the controversial problem of whether the practice can be categorized within the Pentecostal movement. The second section argues that serpent handling can be understood as belonging within the broader global Pentecostal tradition through engagement with the Pentecostal aesthetics of Nimi Wariboko. The final section concludes that if serpent handling is legible according to the aesthetic norms of Pentecostalism, a now broadly tolerated religious tradition in the United States, then this necessitates a wholesale reconsideration of antiserpent handling legislation.
  361. </dc:description>
  362.         <content:encoded>
  363. &lt;h2&gt;ABSTRACT&lt;/h2&gt;
  364. &lt;p&gt;This paper is an aesthetic analysis of the practice of serpent handling by Christians in the Appalachian region of the United States. The purpose of this analysis is to understand serpent handling's aesthetic relationship to the Pentecostal tradition and exposit the implications of this relationship for the practice's legal status. The first section examines the history and defining characteristics of serpent handling and introduces the controversial problem of whether the practice can be categorized within the Pentecostal movement. The second section argues that serpent handling can be understood as belonging within the broader global Pentecostal tradition through engagement with the Pentecostal aesthetics of Nimi Wariboko. The final section concludes that if serpent handling is legible according to the aesthetic norms of Pentecostalism, a now broadly tolerated religious tradition in the United States, then this necessitates a wholesale reconsideration of antiserpent handling legislation.&lt;/p&gt;</content:encoded>
  365.         <dc:creator>
  366. Michael Austin Kamenicky
  367. </dc:creator>
  368.         <category>Essay</category>
  369.         <dc:title>“You Will Not Surely Die”: The Pentecostal Aesthetics and Ethics of Serpent Handling</dc:title>
  370.         <dc:identifier>10.1111/jore.12469</dc:identifier>
  371.         <prism:publicationName>Journal of Religious Ethics</prism:publicationName>
  372.         <prism:doi>10.1111/jore.12469</prism:doi>
  373.         <prism:url>https://onlinelibrary.wiley.com/doi/10.1111/jore.12469?af=R</prism:url>
  374.         <prism:section>Essay</prism:section>
  375.      </item>
  376.      <item>
  377.         <link>https://onlinelibrary.wiley.com/doi/10.1111/jore.12468?af=R</link>
  378.         <pubDate>Tue, 16 Jan 2024 21:14:43 -0800</pubDate>
  379.         <dc:date>2024-01-16T09:14:43-08:00</dc:date>
  380.         <source url="https://onlinelibrary.wiley.com/journal/14679795?af=R">Wiley: Journal of Religious Ethics: Table of Contents</source>
  381.         <prism:coverDate/>
  382.         <prism:coverDisplayDate/>
  383.         <guid isPermaLink="false">10.1111/jore.12468</guid>
  384.         <title>The Distinction between Theology and Ethics: A Critical History</title>
  385.         <description>Journal of Religious Ethics, EarlyView. </description>
  386.         <dc:description>
  387. ABSTRACT
  388. This article sketches an intellectual history of the distinction between Christian theology and Christian ethics. The twists and turns of that history have been obscured by a recent tendency to deny the distinction's usefulness, as part of a wider strategy for reasserting theology's relevance to modern social problems. By contrast, earlier theologians assumed the value of the theology/ethics divide, interpreting it through Aristotelian, neo‐Kantian, and finally Marxist categories. The distinction fell into disrepute because theologians struggled to maintain the distinction consistently and disagreed on the concerns implicated by it, variously using it to affirm the moral subject's agency, the divine/human difference, or the complexity of real people's circumstances. Nonetheless, the distinction has persisted as a useful shorthand for recognizing the limitations of Christian theology, qua a conceptual discourse, in fully apprehending its subject matter of the Christian life.
  389. </dc:description>
  390.         <content:encoded>
  391. &lt;h2&gt;ABSTRACT&lt;/h2&gt;
  392. &lt;p&gt;This article sketches an intellectual history of the distinction between Christian theology and Christian ethics. The twists and turns of that history have been obscured by a recent tendency to deny the distinction's usefulness, as part of a wider strategy for reasserting theology's relevance to modern social problems. By contrast, earlier theologians assumed the value of the theology/ethics divide, interpreting it through Aristotelian, neo-Kantian, and finally Marxist categories. The distinction fell into disrepute because theologians struggled to maintain the distinction consistently and disagreed on the concerns implicated by it, variously using it to affirm the moral subject's agency, the divine/human difference, or the complexity of real people's circumstances. Nonetheless, the distinction has persisted as a useful shorthand for recognizing the limitations of Christian theology, qua a conceptual discourse, in fully apprehending its subject matter of the Christian life.&lt;/p&gt;</content:encoded>
  393.         <dc:creator>
  394. Sean Lau
  395. </dc:creator>
  396.         <category>Essay</category>
  397.         <dc:title>The Distinction between Theology and Ethics: A Critical History</dc:title>
  398.         <dc:identifier>10.1111/jore.12468</dc:identifier>
  399.         <prism:publicationName>Journal of Religious Ethics</prism:publicationName>
  400.         <prism:doi>10.1111/jore.12468</prism:doi>
  401.         <prism:url>https://onlinelibrary.wiley.com/doi/10.1111/jore.12468?af=R</prism:url>
  402.         <prism:section>Essay</prism:section>
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