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Journal articles on the topic 'Iris Religion'

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Author: Grafiati

Published: 10 December 2022

Last updated: 29 January 2023

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1

Cooper, Samuel, and Sasha Lawson-Frost. "IRIS MURDOCH ON MORAL VISION." Think 20, no. 59 (2021): 63–76. http://dx.doi.org/10.1017/s1477175621000191.

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Iris Murdoch (1919–99) was a philosopher and novelist who wrote extensively on the themes of love, goodness, religion, and morality. In this article, we explore her notion of ‘moral vision’; the idea that morality is not just about how we act and make choices, but how we see the world in a much broader sense.

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2

Masong, Kenneth. "Iris Murdoch’s The Bell: Tragedy, Love, and Religion." Kritike: An Online Journal of Philosophy 2, no. 1 (June 1, 2008): 11–30. http://dx.doi.org/10.25138/2.1.a.2.

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3

Burns, Elizabeth. "Images of Reality: Iris Murdoch’s Five Ways from Art to Religion." Religions 6, no. 3 (July 30, 2015): 875–90. http://dx.doi.org/10.3390/rel6030875.

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4

Rotberg, Iris C. "Backtalk: The social costs of proliferating charter schools." Phi Delta Kappan 100, no. 7 (March 25, 2019): 80. http://dx.doi.org/10.1177/0031721719841348.

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A wide range of research shows the impact of charter schools on segregation by race, ethnicity, income, disability, language, culture, or religion — or a combination of these variables. The segregation plays out in different situations and in different ways. Iris Rotberg describes how the competition for resources and students creates conditions where public schools have fewer resources to educate the students with the greatest need.

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5

Skillen, James, Richard Baer, Gregory Hitzhusen, Karl Johnson, and James Tantillo. "From Delight to Wisdom: Thirty Years of Teaching Environmental Ethics at Cornell." Worldviews: Global Religions, Culture, and Ecology 8, no. 2-3 (2004): 298–322. http://dx.doi.org/10.1163/1568535042690871.

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AbstractIn this paper, the authors retrace the philosophy and method of Natural Resources 407, "Religion, Ethics, and the Environment," which has been continuously taught at Cornell University by the lead author since 1974. The works of Iris Murdoch, Stanley Hauerwas, Reinhold Niebuhr, Joseph Sax, and Thomas Merton are discussed, culminating in an aesthetic vision of environmental ethics as "praise for all things." The course aims more to foster a general moral maturity rather than to instill any any particular set of environmental behaviors in students, and the authors believe that such an aim makes a lasting contribution to environmental ethics.

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6

Martin Soskice, Janet. "Love and Attention." Royal Institute of Philosophy Supplement 32 (March 1992): 59–72. http://dx.doi.org/10.1017/s1358246100005658.

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The matched pair ‘love’ and ‘attention’ is familiar to most of us from the essays in Iris Murdoch's The Sovereignty of Good.Although she tells us in that book that there is, in her view, no God in the traditional sense of that term, she provides accounts of art, prayer and morality that are religious. ‘Morality’, she tells us, ‘has always been connected with religion and religion with mysticism’ (Murdoch, 1970, p. 74). The connection here is love and attention: ‘Virtue is au fondthe same in the artist as in the good man in that it is a selfless attention to nature’ (ibid, p. 41). Art and morals are two aspects of the same struggle; both involve attending, a task of attention which goes on all the time, efforts of imagination which are important cumulatively (p. 43). ‘Prayer’, she says, ‘is properly not petition, but simply an attention to God which is a form of love’ (ibid. p. 55).

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7

Jun-Yeon Lee. "Escape from Religion: In Search for True Religiosity of Life in the Thought of Iris Murdoch and Paul Tillich." Journal of Ethics 1, no. 126 (September 2019): 173–207. http://dx.doi.org/10.15801/je.1.126.201909.173.

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8

Wunenburger, Jean-Jacques. "Imagination in Technology. Innovative Freedom and Symbolic Constraints according to Gilbert Durand." IRIS, no. 36 (June 30, 2015): 159–71. http://dx.doi.org/10.35562/iris.1622.

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Les modèles de l’imaginaire issus de l’école française bachelardienne et durandienne ont permis de mieux appréhender l’étude des mythes, des religions et des arts. Non seulement les imaginaires obéissent à une logique symbolique, mais celle-ci s’enracine dans des soubassements corporels, comportementaux et même neurobiologiques, qui sont au cœur des neurosciences. Dans quelle mesure peut‑on transférer ces résultats de manière plus systématique aux milieux des artefacts techniques, et même aux nouvelles innovations technologiques aujourd’hui ? L’article tente de dégager quelques orientations programmatiques qui devraient permettre de comprendre combien la liberté d’innovation se conjugue avec des contraintes neuromotrices et symboliques.

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9

Wunenburger, Jean-Jacques. "Imagination in Technology. Innovative Freedom and Symbolic Constraints according to Gilbert Durand." IRIS, no. 36 (June 30, 2015): 159–71. http://dx.doi.org/10.35562/iris.1622.

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Les modèles de l’imaginaire issus de l’école française bachelardienne et durandienne ont permis de mieux appréhender l’étude des mythes, des religions et des arts. Non seulement les imaginaires obéissent à une logique symbolique, mais celle-ci s’enracine dans des soubassements corporels, comportementaux et même neurobiologiques, qui sont au cœur des neurosciences. Dans quelle mesure peut‑on transférer ces résultats de manière plus systématique aux milieux des artefacts techniques, et même aux nouvelles innovations technologiques aujourd’hui ? L’article tente de dégager quelques orientations programmatiques qui devraient permettre de comprendre combien la liberté d’innovation se conjugue avec des contraintes neuromotrices et symboliques.

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10

Armand, Fabio. "Les loups-garous et les eaux." Hommage à Gilbert Durand, no. 34 (June 30, 2013): 133–45. http://dx.doi.org/10.35562/iris.1933.

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En reconsidérant les récits noyaux des rites de passage de transformations en loups-garous, dans les récits de la Grèce antique jusqu’au folklore contemporain de la France — domaine principal de notre thèse en anthropologie des religions (Armand, 2012) — en passant par les rapports issus à la Renaissance des pays baltes (Livonie), il apparaît que la présence d’une forte composante aquatique chez les loups-garous a été clairement sous-estimée, par rapport à l’accent répétitivement mis sur l’influence de la lune. Et ce n’est pas seulement que le processus de la métamorphose se réalise par le passage à travers les eaux, stagnantes ou courantes, car il peut se produire qu’un mégalithe avec cupule fréquenté par les garous serve dans un rite païen de confirmation du baptême (les loups-garous étant réputés avoir été mal baptisés). Sans compter d’autres êtres fantastiques proprement aquatiques qui se révèlent être des loups-garous déclarés. En remettant en phase la relation de fertilité impliquant la lune et les eaux par rapport à ce cadre rituel, il devient clair que l’on peut dorénavant placer sur le même pied leurs médiations dans cette métamorphose matricielle qu’est la lycanthropie.

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11

Hafiz Muhammad Yaseen and Dr. Abdul Rasheed Qadri. "سامی ادیان میں بدکاری کی سزا ؤں کا تقابلی مطالعہ." International Research Journal on Islamic Studies (IRJIS) 4, no. 1 (January 1, 2022): 71–82. http://dx.doi.org/10.54262/irjis.04.01.u06.

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Maintaining law and order is one of the primary functions of a political set up and government’s all over the world, since times immemorial, have done this by introducing a system of reward and punishment. Religions have been instrumental in providing the ethical grounds for formulation as well as enforcement of this system of reward and punishment. These notions of reward and punishment help promote harmony and peaceful coexistence. Societal harmony and peace can only be ensured if the same has already been established at the family level since the family is the very basic and primary structural unit of any society. The family originates with a man and woman agreeing to live as husband and wife for procreation and conjugal bliss. Almost the Semitic religions emphasise the need to regulate this conjugal relationship according to the parameters of justice, love, mutual respect, and adherence to the religious code that recognizes and regulates this relationship between two individuals. Faithfulness and Fair play in a sexual relationship have been categorically highlighted as inviolable canons of conduct by all the religions, especially the three Semitic religions, i.e., Judaism, Christianity, and Islam. Sustainable peace in a society is dependent upon strict conformity with these religious guidelines of sexual conduct. Adherents to these canons of conduct have been promised worldly and heavenly bliss and the transgressors of limits have been warned of horrible consequences in this worldly existence as well as in the life of the hereafter. Through this dissertation, the researcher aims at conducting a comparative analysis of worldly punishments meted out to adulterers in these three Semitic religions to prove that there has been a consistent continuity in all the three Semitic faiths so far as dealing with this phenomenon of adultery is concerned.

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12

Sulaiman, Sahabi Kabir, Muhammad Sale Musa, Fatimah Ismail Tsiga-Ahmed, Farouq Muhammad Dayyab, Abdulwahab Kabir Sulaiman, and Abdulaziz Tijjani Bako. "A systematic review and meta-analysis of the prevalence of caregiver acceptance of malaria vaccine for under-five children in low-income and middle-income countries (LMICs)." PLOS ONE 17, no. 12 (December 1, 2022): e0278224. http://dx.doi.org/10.1371/journal.pone.0278224.

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Introduction Malaria is the second leading cause of death in children after diarrheal disease, with low- and middle-income countries (LMICs) accounting for over 9 in 10 incidence and deaths. Widespread acceptance and uptake of the RTS,S vaccine, recently approved by the world health organization (WHO), is projected to significantly reduce malaria incidence and deaths. Therefore, we conducted this systematic review and meta-analysis with the aim to determine the malaria vaccine acceptance rate and the factors associated with acceptance. Methods We searched six databases including Google Scholar, PubMed, Cochrane, African Index Medicus, The Regional Office for Africa Library, and WHO Institutional Repository for Information Sharing (IRIS) to identify studies evaluating the malaria vaccine acceptance rate. This systematic review and meta-analysis followed the Preferred Reporting Items for Systematic Review and Meta-analysis (PRISMA) guidelines. Studies were included if they were original articles published in the English language in peer-reviewed journals and assessed the prevalence of willingness to accept a free malaria vaccine, and not qualitative. The risk of publication bias was checked using both Beggar’s funnel plot and Egger’s test, while the I2 statistic was used to assess the heterogeneity of the included studies. Study quality was determined using the Newcastle-Ottawa scale. A meta-analysis was performed using a random effects model to evaluate the pooled prevalence of malaria vaccine acceptance. The protocol for this article was registered prospectively on the International Prospective Register for Systematic Reviews (PROSPERO), with ID number CRD42022334282). Results Our analysis included 11 studies with a total sample size of 14, 666 participants. The aggregate malaria vaccine acceptance rate was 95.3% (95% CI:93.0%–97.2%). Among the general population, the acceptance rate was 96.3% (95% CI:92.0%–99.0%) and among mothers, it was 94.4% (95% CI:90.8%–97.2%). By country, Nigeria had the highest acceptance rate (97.6%, 95% CI:96.0%-98.8%), followed by Ghana (94.6%, 95% CI:93.8%-95.3%) and Tanzania (92.5%, 95% CI:84.4%-97.8%). Sociodemographic determinants of vaccine acceptance included place of residence, tribe, age, sex, occupation, and religion. Reasons for low acceptance included safety concerns, efficacy profile, vaccine’s requirement for multiple injections, and poor level of awareness. Conclusion Future efforts should be focused on identifying factors that may improve the actual uptake of the RTS,S vaccine in malaria-endemic communities.

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13

Cvitković, Ivan. "Drveće i životinje u religijama." Socijalna ekologija 30, no. 1 (2021): 131–55. http://dx.doi.org/10.17234/socekol.30.1.7.

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Ovim radom želimo potaći istraživanja o ulozi drveća i cvijeća u religijama i religijskim tradicijama, te uloge životinja i ptica u religijskim tradicijama. U pripremi rada koristili smo se analizom sadržaja, ponajprije „svetih spisa“ (Bhagavad-gite, Biblije, Kur'ana i Talmuda). U uvodu ukazujemo na bavljenje prirodom religija davno prije nastanka ekoloških pokreta. Dovelo je to, u novije vrijeme, i do razvoja zasebne teološke discipline – ekološke teologije. Ni sociologija religije nije mogla izbjeći tematiku odnosa religije – priroda. Prvi dio rada odnosi se na temu koju ćemo rijetko naći u sociologiji religije ili u religiologiji – o drveću i cvijeću u religijama i religijskim tradicijama. Pokušali smo „proći“ kroz povijest religijskih tradicija i naučavanja (od „starih“ religija, hinduizma, šintoizma, budizma, taoizma do židovstva, kršćanstva i islama) kako bismo ukazali na značaj drveća i cvijeća u religijskom životu čovjeka (drvo kao totem, uloga planina u religijskim tradicijama, drvo u obrednoj praksi…). Rečeno je i ponešto pojedinačno o drveću koje se najčešće spominje u mitologijama i religijskim tradicijama (badem, bagrem, hrast, jabuka, lipa, loza, maslina, palma, nar, smokva…). Kakva je uloga cvijeća u religijama i religijskim tradicijama (osobito u obrednoj praksi)? Izdvojili smo ono cvijeće koje najčešće spominju i pismeno analiziraju religijski autoriteti (ciklama, iris, lotos, ljiljan, ruža). Jednako nam je zanimljivo bilo istraživati ulogu životinja i ptica u religijama i religijskim tradicijama. Još smo jednom analizirali kako se na njihovu ulogu gleda iz različitih religijskih perspektiva – od hinduizma, do židovstva, kršćanstva i islama. Osobito nas je zanimala uloga životinja u žrtvenim obredima unutar različitih religijskih tradicija; tradicija proricanja na osnovu dijela tijela neke životinje; izbjegavanje konzumiranja mesa zbog religijske tradicije, itd. Naveli smo i kratak osvrt na to kakvu simboliku pojedine životinje imaju u religijskim tradicijama (bik, deva, jarac, jelen, konj, kornjača, koza, krava, lav, lisica, mačka, magarac, ovca…). I ptice igraju određenu ulogu u religijskim tradicijama. Zanimalo nas je kakva je simbolika ptica u pojedinim religijskim tradicijama (feniks, golub, grlica, labud, orao, pijetao, roda, sova…). Zaključak je da drveće, cvijeće, životinje i ptice imaju svoju ulogu u religijama i religijskim tradicijama. Osobito njihova uloga dolazi do izražaja u religijskim obredima, najčešće kao obredno sredstvo.

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14

Hämäläinen, Nora. "Symposium on Iris Murdoch." Heythrop Journal 54, no. 6 (June 17, 2013): 1007–11. http://dx.doi.org/10.1111/heyj.12045.

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15

Robjant, David. "Symposium on Iris Murdoch." Heythrop Journal 54, no. 6 (June 30, 2013): 999–1006. http://dx.doi.org/10.1111/heyj.12057.

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16

Antonaccio, Maria. "Symposium on Iris Murdoch." Heythrop Journal 54, no. 6 (July 14, 2013): 1012–20. http://dx.doi.org/10.1111/heyj.12058.

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17

Askew, Reginald. "Dom Anselm and Dame Iris." Theology 103, no. 814 (July 2000): 259–65. http://dx.doi.org/10.1177/0040571x0010300404.

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18

Tahmina Fazil and Allah Ditta. "قرآن اور تورات میں تقدیسِ انبیاء کا تصور: تحقیقی جائزہ." International Research Journal on Islamic Studies (IRJIS) 4, no. 1 (January 1, 2022): 61–70. http://dx.doi.org/10.54262/irjis.04.01.u05.

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Human beings are created as the best of Allah’s creation and are gifted with mental faculties. To keep these mental faculties on the righteous path, Allah sent a series of Prophets. Prophets are used to pave the path between Allah and His people. They make the people follow the orders of Holy Books and scriptures. They not only advised the people to follow the orders of Allah but also practiced those instructions for the ease of people. The Prophets are assigned the duty to guide the people and people are also guided to respect and follow their teachings. The sacredness of Prophets is the essence of all divine religions including Islam, but the people of previous divine religions not only altered their divine books but also disrespect their Prophets. In Judaism, many things about Prophets are added in their religious literature which is not appropriate. In the Old Testament, Prophets are blamed in a certain way that their dignity and sacredness are challenged. It is described that the Prophets committed adultery murders and many more sins. Moreover, these dignitaries are proved sexually appealed like other masses that Islamic teachings are totally different from these. In this article, the comparison between Quranic teachings and the Old Testament has been discussed in this regard and outcomes have been explained in brief.

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19

Antonaccio, Maria. "Metaphysics as a Guide to Morals. Iris Murdoch." Journal of Religion 74, no. 2 (April 1994): 278–80. http://dx.doi.org/10.1086/489376.

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20

Antonaccio, M. "Iris Murdoch's Secular Theology of Culture." Literature and Theology 18, no. 3 (September 1, 2004): 271–91. http://dx.doi.org/10.1093/litthe/18.3.271.

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21

MILLIGAN, TONY. "EXILE FROM PERFECTION IN IRIS MURDOCH'S PHILOSOPHICAL TEXTS." Heythrop Journal 51, no. 1 (January 2010): 22–33. http://dx.doi.org/10.1111/j.1468-2265.2009.00536.x.

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22

Manahil Yaqoob and Farhana Mehmood. "Debate on Status of Existing Non-Muslim’s Worship Places in Multi-faith Society." International Research Journal on Islamic Studies (IRJIS) 3, no. 02 (July 1, 2021): 11–21. http://dx.doi.org/10.54262/irjis.03.02.e02.

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Islamic Law (Shariah) has granted fundamental human rights to Muslims and non-Muslims and safeguards their life and property by providing equal social justice. The significant feature of Shariah is to provide non-Muslims the freedom to exercise their religion in an Islamic state. The paper discusses non-Muslim’s worship places that are established in an Islamic society. The objective of this research is to remove misunderstandings created by International media on current issues against Islamic teachings, Muslim jurists debate on Shariah perspective regarding the status of construction or erection of worship places. This present paper divided the debate on three major issues which are addressed by the Muslim jurist in today’s conflicting scenario. Firstly, Religious freedom to exercise non-Muslim’s faith in an Islamic state, secondly rulings for non-Muslim’s worship places on Islamic Lands, and lastly rebuilding and construction of non-Muslim’s worship places in a multi-faith society. A descriptive and analytical approach has been adopted for juristic opinions. The paper examines these debates by Muslim jurists of the Sunni school of thought and concludes that Shariah has granted non-Muslim’s right to construct or upright their worship places in their majority ruler area. A Muslim ruler may protect worship places of non-muslims and on the circumstantial requirement, he authorized to convert these places where necessary under the principles of Mashlaha Aama defined by the principles of Shariah.

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Zubair Tayyab and Dr. Muhammad Talha Hussain. "مسئلہ "بیع بالشرط " فقہاءکی آراءاورمعاصرمعیشت کےتناظرمیں تحقیقی وتجزیاتی مطالعہ." International Research Journal on Islamic Studies (IRJIS) 3, no. 02 (July 1, 2021): 136–50. http://dx.doi.org/10.54262/irjis.03.02.u09.

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It is a basic role of religion to protect the people’s wealth and property. So, certain rules and disciplines are fixed which secure the public property. A person alone cannot fulfill his requirements. Therefore, Shari’ah adopts the way of sale. In which with their compromise one can use the good or property of the other and can get it in his custody. The matter of sale should be unconditional, but various narrations of Hazrat Muhammad (PBUH) mention buying and selling with a condition. There are different opinions of jurists (Fuqaha) due to different Narrations. They have divided the conditions into several types and briefly explained each of them. The most important of these are those which are customary in society but against the requirements of the contract. This study seeks to answer the question as to which jurist's opinion on the issue is based on convenience and how to adopt it. Therefore, after a thorough investigation of the issue, the views of the jurists have been analyzed in the contemporary situation so that an effective solution can be reached. The purpose of this study is to select a better solution keeping in view the contemporary economy. It is also helpful in the formation of Contemporary Jurisprudence. The research concludes that such a condition should be allowed in view of the modern economy. However, the consent of the parties is required for this. Not only does the Shariah encourage it, but it also facilitates the people, especially the traders.

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Burns, Elizabeth. "The Moral Vision of Iris Murdoch. By Heather Widdows." Heythrop Journal 48, no. 5 (September 2007): 846–47. http://dx.doi.org/10.1111/j.1468-2265.2007.00344_37.x.

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Burns, Elizabeth. "Iris Murdoch: A Re-assessment. Edited by Anne Rowe." Heythrop Journal 48, no. 5 (September 2007): 847–49. http://dx.doi.org/10.1111/j.1468-2265.2007.00344_38.x.

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26

ROBJANT, DAVID. "AS A BUDDHIST CHRISTIAN; THE MISAPPROPRIATION OF IRIS MURDOCH." Heythrop Journal 52, no. 6 (April 18, 2011): 993–1008. http://dx.doi.org/10.1111/j.1468-2265.2010.00645.x.

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27

Guerin, Caroline. "IRIS MURDOCH — A REVISIONIST THEOLOGY? A COMPARATIVE STUDY OF IRIS MURDOCH'S NUNS AND SOLDIERS AND SARA MAITLAND'S VIRGIN TERRITORY." Literature and Theology 6, no. 2 (1992): 153–70. http://dx.doi.org/10.1093/litthe/6.2.153.

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28

Dr. Iftikhar Alam and Waqas Ali Haider. "Aspiring Maqāsid-e-Shariah and Socio-Economic Well-Being in Islamic Finance." International Research Journal on Islamic Studies (IRJIS) 4, no. 1 (March 10, 2022): 104–22. http://dx.doi.org/10.54262/irjis.04.01.e07.

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The philosophy of Islamic finance aspires to an economic system based on risk-sharing, exchanges of assets, and avoidance of Ribā (interest). The framework of the Islamic financial system (IFS) is laid on shariah injunctions, drawn on the Quran and Sunnah. The contemporary institutionalization of an IFS is based on secondary sources such as Ijtihād (scholarly research), Ijmā (consensus), Istihsān (public good), and Qiyas (analogical reasoning). The goal of IFS is to furnish an equitable and just financial system that adheres to Maqasid-e-Shariah and enacts social well-being and welfare (Falāh). The challenge of rising above commercial goals and prioritizing Shariah objectives as a means of socio-economic welfare is yet to be mastered by the Islamic finance industry, both nationally and globally. Real success can only be achieved if shariah adherence vis-a-vis socioeconomic well-being becomes the primary concern of Islamic financial institutions. This article reviews the origins and the progress of IFS during the past five decades. We also articulate the interwoven implications of Islamic financial institutions’ observance of Maqāsid-e-Shariah and socio-economic well-being barriers as the principal objective. Our findings point, towards the strong convergence of shariah and well-being which fundamentally revolve around the prohibition of Ribā not only in Islam but in all three Abrahamic religions i.e. Judaism, Christianity and Islam.

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Baek, Seungmin, Younghae Choi, Chanwoo Hong, and Wonhyung Park. "Enhancement of Iris Masking Security using DNN and Blurring." Jouranl of Information and Security 22, no. 4 (October 31, 2022): 141–46. http://dx.doi.org/10.33778/kcsa.2022.22.4.141.

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30

Antonaccio, Maria. "The Virtues of Metaphysics: A Review of Iris Murdoch's Philosophical Writings." Journal of Religious Ethics 29, no. 2 (June 2001): 309–35. http://dx.doi.org/10.1111/0384-9694.00082.

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31

Jolley, Kelly Dean. "Picturing the Human: The Moral Thought of Iris Murdoch. Maria Antonaccio." Journal of Religion 83, no. 3 (July 2003): 475–77. http://dx.doi.org/10.1086/491371.

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32

Peters, Karl E. "THE “GHOSTS” OF IRAS PAST AND THE CHANGING CULTURAL CONTEXT OF RELIGION AND SCIENCE." Zygon® 50, no. 2 (May 10, 2015): 329–60. http://dx.doi.org/10.1111/zygo.12168.

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33

Desmond, William. "Iris Murdoch and the Search for Human Goodness. Maria Antonaccio , William Schweiker." Journal of Religion 78, no. 4 (October 1998): 648–49. http://dx.doi.org/10.1086/490324.

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34

RAMANATHAN, SUGUNA. "THE CONCEPT OF GOOD IN FOUR OF IRIS MURDOCH'S LATER NOVELS." Heythrop Journal 28, no. 4 (October 1987): 388–404. http://dx.doi.org/10.1111/j.1468-2265.1987.tb00102.x.

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35

MILLIGAN, TONY. "Love in dark times: Iris Murdoch on openness and the void." Religious Studies 50, no. 1 (May 23, 2013): 87–100. http://dx.doi.org/10.1017/s0034412513000188.

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AbstractAfter situating Iris Murdoch's promotion of openness to love within a broadly Platonic ethic, I outline a familiar suspicion about such openness in the context of grief, where the finding of a new and intimate love may seem inappropriate. By drawing upon her treatment of spiritual crisis and grief as parallel instances of the void, I respond to this suspicion by arguing that love in the context of spiritual crisis offers a way to resist the dangers of the void and that similar considerations apply in the parallel case (grief). If we accept Murdoch's overall position we will then lack justification for rejecting love as a morally defensible pathway out of grief.

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Weldhen, Margaret. "Ethics, Identity and Culture: Some Implications of the Moral Philosophy of Iris Murdoch." Journal of Moral Education 15, no. 2 (May 1986): 119–26. http://dx.doi.org/10.1080/0305724860150203.

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Jasper, D. "Iris Murdoch and the Art of Imagining. By Marije Altorf." Literature and Theology 23, no. 3 (June 29, 2009): 357–58. http://dx.doi.org/10.1093/litthe/frp023.

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Palmer, Susan. "Renegade Researchers, Radical Religions, Recalcitrant Ethics Boards." Fieldwork in Religion 12, no. 2 (March 13, 2018): 239–58. http://dx.doi.org/10.1558/firn.35670.

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Since the rise of the new “ethics culture” in the USA and Canada, there has been a noticeable decline in field research on new, controversial religions and social movements. This study examines some of the new administrative obstacles to research, as experienced by twelve researchers in the course of negotiations with their ethics boards (“REBs” in Canada, “IRBs” in the U.S.) for ethics approval regarding projects involving “human subjects”. The twelve informants’ critiques of their ethics committees, conveyed in interviews, fall into eight categories: (1) unnecessary delays; (2) poor communication skills; (3) excessive concern for potential risk; (4) impeding spontaneity and flexibility in field research; (5) secrecy, immunity and lack of accountability; (6) the hierarchical relationship; (7) REBs exceeding their mandate; (8) disregard for the well-being of human subjects. On the basis of these interviews (and previous studies), the strategic responses of North American researchers to obstacles posed by ethics committees might be analyzed as corresponding to four types: capitulation, adjustment, resistance and reform. While capitulation appears to be a common response among graduate students, resistance appears to be widely practised among experienced researchers, who cooperate deceptively through “benign fabrication” or “gamesmanship”. This study explores the implications of the rise of this rapidly evolving “moral bureaucracy”, criticized by scholars for inhibiting field research through the delaying or halting of research projects, distorting methodologies, and discouraging initiative and originality. Finally, it is argued that the ethical concern for potential harm to human subjects must be balanced with the right of minority groups to be heard; to tell “their side of the story”.

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Asiedu, F. B. A. "Intimations of The Good: Iris Murdoch, Richard Swinburne and the Promise of Theism." Heythrop Journal 42, no. 1 (January 2001): 26–49. http://dx.doi.org/10.1111/1468-2265.00153.

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Adler, Eliyana R. "Iris Parush. Reading Jewish Women: Marginality and Modernization in Nineteenth-Century Eastern European Jewish Society. Waltham, MA: Brandeis University Press; Hanover, NH: University Press of New England, 2004. xix, 340 pp." AJS Review 29, no. 2 (November 2005): 402–4. http://dx.doi.org/10.1017/s0364009405420176.

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Several years ago I had the good fortune to meet Iris Parush, and I asked how she, a scholar of Hebrew literature known best for her interest in canon formation, turned to the topic of women readers in Eastern Europe. She explained that it was her work on the writer and critic David Frischmann that piqued her interest in the topic. The emotional and contradictory rhetoric of this refined thinker led Parush to embark on an enormous and important research project.

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MILLIGAN, TONY. "Murdochian humility." Religious Studies 43, no. 2 (April 16, 2007): 217–28. http://dx.doi.org/10.1017/s0034412506008808.

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AbstractThe following paper sets out a view of humility that is derived from Iris Murdoch but which differs from a strict Murdochian approach in two important respects. Firstly, any association with self-abnegation is removed; and secondly, the value of a limited form of pride (recognition pride) is affirmed. The paper is nevertheless strongly continuous with her work, in the sense that it builds upon her rejection of universalizability on the specific grounds that we have varying moral competences. A liberal commitment to equality should not be allowed to spill out of the political domain. We are not all equal when it comes to the demands of morality. Humility is treated as a just discernment of our own limited moral competences. As such, it is a recognition of our particularity and not a form of radical self-effacement.

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GIFFIN, MICHAEL. "FRAMING THE HUMAN CONDITION: THE EXISTENTIAL DILEMMA IN IRIS MURDOCH'S THE BELL AND MURIEL SPARK'S ROBINSON." Heythrop Journal 48, no. 5 (September 2007): 713–41. http://dx.doi.org/10.1111/j.1468-2265.2007.00340.x.

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Flæten, Jon Øygarden. "Walter A. Euler, Ylva Gustafsson, Iris Wik-ström (red.): Nicholas of Cusa on the Self and Self-Consciousness." Norsk Teologisk Tidsskrift 111, no. 04 (January 11, 2011): 277–80. http://dx.doi.org/10.18261/issn1504-2979-2010-04-07.

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Jasper, David. "Paul S. Fiddes, Iris Murdoch and the Others: A Writer in Dialogue with Theology." Theology 125, no. 4 (July 2022): 302–3. http://dx.doi.org/10.1177/0040571x221109352i.

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GOODYER, JENNIFER SPENCER. "THE BLANK FACE OF LOVE: THE POSSIBILITY OF GOODNESS IN THE LITERARY AND PHILOSOPHICAL WORK OF IRIS MURDOCH1." Modern Theology 25, no. 2 (April 2009): 217–37. http://dx.doi.org/10.1111/j.1468-0025.2008.01517.x.

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Klein, Susan Blakeley. "Buddhahood for the Nonsentient Reconsidered: The Case of Kakitsubata (The Iris) and Other Nō Plays by Konparu Zenchiku." Journal of Religion in Japan 2, no. 2-3 (2013): 222–43. http://dx.doi.org/10.1163/22118349-12341255.

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Abstract Donald Shively first considered the topic of “Buddhahood for the nonsentient” (sōmoku jōbutsu) as a theme in Nō plays back in 1957. In subsequent years there have been several major studies published on sōmoku jōbutsu in Japanese and one major study in English. This new research enables a more complex understanding of how popular conceptions of sōmoku jōbutsu play themselves out in Nō involving nonsentient beings, and in particular how the concept of Buddhahood for the nonsentient intersects with the possibility of enlightenment for women. The article takes as a case study the Nō play Kakitsubata, in which an iris, manifesting as a young woman attains enlightenment and release from her obsessive attachment to her deep purple color, which for her signals that she is the most important and beloved of the katami (fetishized poetic mementos) associated with Ariwara no Narihira, a Heian poet deified in the medieval period as the Bodhisattva of Song and Dance. In this play, as in others by Konparu Zenchiku, the solution that the playwright presents performatively to this doubled problem of salvation is ambiguous, but may well be representative of the popular understanding of the ontological and soteriological status of both nonsentient beings and women in late medieval culture.

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Younger, K. Lawson. "The Deity Kur(r)a in the First Millennium Sources." Journal of Ancient Near Eastern Religions 9, no. 1 (2009): 1–23. http://dx.doi.org/10.1163/156921209x449134.

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AbstractRecent epigraphic evidence from Cebel İres Dağı, Çineköy and Tell Šēh Hamad have provided further important additional documentation in Phoenician for a deity Kur(r)a. This article investigates the growing attestations for this deity in the first millennium sources, both cuneiform and alphabetic. In light of the growing occurrences of b'l kr, it proposes a reassessment of the enigmatic phrase b'l krntryš in the Phoenician text from Karatepe. The article also presents the limited second millennium data and evaluates the possible connections with the third millennium Eblaite deity Kura.L'évidence épigraphique récente de Cebel İres Dağı, Çineköy et Tell Šēh Hamad a fourni encore plus de documentation importante en phénicien pour une divinité nommée Kur(r)a. Cet article étudie les attestations croissantes pour cette divinité dans les sources cunéiformes et alphabétiques du premier millénaire av. J.-C. À la lumière des occurrences croissantes de b'l kr, cette étude propose une réévaluation de l'expression énigmatique b'l krntryš dans le texte phénicienne de Karatepe. L'article présente également les données limitées du deuxième millénaire et évalue les liens possibles avec la divinité éblaïte du troisième millénaire Kura.

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Drees, Willem B. "FROM AUTHORITY TO AUTHENTICITY: IRAS ANDZYGONIN NEW CONTEXTS." Zygon® 50, no. 2 (May 10, 2015): 439–54. http://dx.doi.org/10.1111/zygo.12184.

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MULHALL, STEPHEN. "Heather Widdows The Moral Vision of Iris Murdoch. (Aldershot: Ashgate, 2005). Pp. 190. £45.00 (Hbk). ISBN 07546 3625 9." Religious Studies 42, no. 3 (July 10, 2006): 368–69. http://dx.doi.org/10.1017/s0034412506258542.

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Antonaccio, Maria. "Altorf, Marije. Iris Murdoch and the Art of Imagining. Continuum Studies in British Philosophy. London: Continuum, 2008. 150 pp. $130.00 (cloth)." Journal of Religion 91, no. 1 (January 2011): 111–12. http://dx.doi.org/10.1086/659281.

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