Bibliographies thématiques / Contributions in religion and ethics

Littérature scientifique sur le sujet « Contributions in religion and ethics »

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Publié le 26 juillet 2024

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Articles de revues sur le sujet "Contributions in religion and ethics"

Mickey, Sam. « Contributions to Anthropocosmic Environmental Ethics ». Worldviews : Global Religions, Culture, and Ecology 11, n^o 2 (2007) : 226–47. http://dx.doi.org/10.1163/156853507x204941.

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AbstractThis essay is an articulation of various contributions to anthropocosmic environmental ethics—an approach to environmental ethics emerging within the study of religion and ecology. In an anthropocosmic approach to environmental ethics, humans are intimately intertwined with the environment. Rather than placing value on a particular center (e. g., anthropocentric, biocentric, ecocentric) and thus excluding and marginalizing something of peripheral value, an anthropocosmic approach to ethics seeks to facilitate the mutual implication of humanity and the natural world, thereby affirming the interconnectedness and mutual constitution of central and peripheral value. Although the adjective "anthropocosmic" may seem obscure or vague, an examination of the genealogy of the term, beginning with its appearance in the works of Mircea Eliade, discloses numerous resources that have important contributions to make to the development of viable environmental ethics.

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Rosenfeld, George W. « Contributions from ethics and research that guide integrating religion into psychotherapy. » Professional Psychology : Research and Practice 42, n^o 2 (2011) : 192–99. http://dx.doi.org/10.1037/a0022742.

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Thomasma, David C., et Erich H. Loewy. « Exploring the Role of Religion in Medical Ethics ». Cambridge Quarterly of Healthcare Ethics 5, n^o 2 (1996) : 257–68. http://dx.doi.org/10.1017/s0963180100007015.

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From time to time medical ethicists bemoan the loss of a religious perspective in medical ethics. The discipline had its origins in the thinking of explicitly religious thinkers such as Paul Ramsey and Joseph Fletcher. Furthermore, many of those who contributed to the early development of the discipline had training in theology. One thinks of Daniel Callahan, Richard McCormick, Albert Jonsen, Sam. Banks. As the discipline becomes more and more self-reflective, with attention being paid to methodological and conditional concerns, it is only natural that the roots are due for a reexamination. The time has therefore come for some reassessment. The first steps here are taken in the form of a dialogue between the coauthors to clarify authentic contributions and weed out unauthentic ones.

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Curtis, Cara. « “No One Left Behind” : Learning From A Multidimensional Ethic of Care in a Women’s Prison in the US South ». Journal of the Society of Christian Ethics 41, n^o 1 (2021) : 21–36. http://dx.doi.org/10.5840/jsce202171946.

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Drawing on qualitative research in a theological studies program at a women’s prison, this paper describes a multidimensional ethic of care practiced by the program’s students. Analyzing this ethic, the paper distills three virtues that the students’ practice offers to non-incarcerated persons seeking to advance care and justice in the world: attention, outward-looking self-care, and steadfastness. Through this analysis, the paper makes two main contributions, building on multiple strands of work in everyday ethics and the ethics of care: 1) it explores the moral and pedagogic value of incarcerated women’s ethical practices, and in doing so aims to unsettle assumptions about “where ethics happens,” particularly virtue ethics, and who are qualified ethical teachers; 2) in discussing a care ethic embedded in a carceral context, it furthers the case for ethics of care that are robustly and explicitly tied to the pursuit of justice.

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Czerny, Małgorzata, et Magdalena Kowalczyk. « Reporting to God. The religious background of corporate social responsibility in Islamic enterprises – airlines ». Zeszyty Teoretyczne Rachunkowości 46, n^o 4 (5 décembre 2022) : 27–50. http://dx.doi.org/10.5604/01.3001.0016.1301.

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Purpose: The aim of the article is to present the role played by ethics and religion in shaping the concept of corporate social responsibility (CSR) on the example of Islam. Therefore, this paper focuses on CSR in Islamic companies and attempts to discover whether Islamic countries are a cultural circle where culture and religion are advantageous when developing CSR. Methodology/approach: A case study was used to determine CSR disclosure in airlines. Findings: The results showed that ethics and philanthropy were important to CSR disclosure in Islamic companies. Religion in Islamic countries has a huge impact on companies disclosing their philanthropical and ethical activities. Practical implications: This paper will better enable academics and practitioners to understand CSR problems in Islamic countries. Our research underlines the role of ethics and religion in the context of CSR. Originality/value: This paper makes an important contribution by highlighting the importance of ethics to CSR in Islam countries and raises the possibility of CSR reporting being adopted in Islamic companies.

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Hanyš, Milan. « Náboženství, etika a život ». Lidé města 23, n^o 1 (1 mai 2021) : 33–46. http://dx.doi.org/10.14712/12128112.2429.

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This study discusses the essential contributions concerning religion, ethics, and life of the recently deceased Czech philosopher and Charter 77 signatory, Jan Sokol. It argues that Sokol’s broad interests and contributions to many fields, ranging from religious studies, philosophical anthropology, to the philosophy of law, are embedded into a broadly conceived philosophy of life influenced mainly by the French philosopher, scientist, and Jesuit, Teilhard de Chardin. After encountering the works of Teilhard in the 1960s, Sokol began to elaborate his own philosophy of life, which enabled him to converge his interests in the sciences and phenomenology with his faith in biblical creation. The study shows how Sokol’s understanding of religion and ethics is intrinsically interwoven with his concept of life and evolution, and so it forms, as it were, the core of his thought underlying many of his interests and contributions. Particular attention is paid to the phenomenon of rhythm, which, according to Sokol, permeates both cultural and organic, as well as non-organic, nature, and exemplifies an underlying unity of the world.

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Suhanda, Darmin. « Sumbangan Pemikiran Etika Global Hans Kung Demi Terwujudnya Perdamaian Dan Relevansinya Bagi Indonesia (Critical Discourse Analysis Terhadap Naskah Etika Global) ». Areopagus : Jurnal Pendidikan Dan Teologi Kristen 19, n^o 1 (20 avril 2021) : 85–105. http://dx.doi.org/10.46965/ja.v19i1.575.

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ABSTRACTThe purpose of this research is to describe Hans Kung Global Ethics, to describe the contribution of Hans Kung Global Ethics for the realization of peace and the interesting relevance of Hans Kung Global Ethics for peace in Indonesia. The background of the research carried out by the researcher is to find the meaning of an unconditional ethical foundation in Hans Kung's discourse in the Global Ethics Manuscript so that its relevance to peace in Indonesia has recently been struggling in religious conflicts.The research method used by researchers in this study is to use a qualitative approach with Fairclough's Critical Discourse Analysis method. The method of critical discourse analysis is reading / interpreting the intrinsic and extrinsic meaning sentence by sentence of the Hans Kung Global Ethics manuscript by paying attention to the relationship between parts and sentences and analyzing the context and history.The results of the research analysis of the Global Ethics text are that the author finds the ethical foundation of each religion that is determined by religions as a consensus. Global ethics cannot necessarily be used to solve all problems, but this foundation can be used as a basis for action by religious communities in the midst of the world and especially in the midst of Indonesia. Conflicts that destroy the image of peace in Indonesia must be the reason that it is a necessity of the religious community, and the result is suffering. Religious people who are conflicted because of differences in dogmas realize that this weak point is not something that must be debated and contested, if one another still considers the presence of differences as taboo, then the result will be conflict between religious communities. There can be no survival without a basic ethic, and there can be no peace in Indonesia without peace between religions. And there can be no religious peace without dialogue between religions.

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Günzler, Claus. « Albert Schweitzers Konzept der tätigen Weltverantwortung ». Zeitschrift für Evangelische Ethik 48, n^o 1 (1 février 2004) : 135–46. http://dx.doi.org/10.14315/zee-2004-0118.

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Abstract A. Schweitzer does not conceive hirnself as the author of a totally new ethics, but as an ethicist revitalizing the ethicallegacy of humankind in order to gain a new impact of the normative idea of humanity as a common asset of world civilizations. Starting from the all-today experience he elaborates his main principle of devotion towards life bornfrom reverence for life as a plausible guideline for any individual person independently of culture and religion. Thus he presents a model of normative ethics that includes the Christian commandment of Iove as weil as the ethical traditions of the different cultures. This is why Schweitzer's contribution to the modern debate about ethics cannot be ignored

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Reimer-Kirkham, Sheryl. « Lived Religion : Implications for Nursing Ethics ». Nursing Ethics 16, n^o 4 (15 juin 2009) : 406–17. http://dx.doi.org/10.1177/0969733009104605.

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This article explores how ethics and religion interface in everyday life by drawing on a study examining the negotiation of religious and spiritual plurality in health care. Employing methods of critical ethnography, namely, interviews and participant observation, data were collected from patients, health care providers, administrators and spiritual care providers. The findings revealed the degree to which `lived religion' was intertwined with `lived ethics' for many participants; particularly for people from the Sikh faith. For these participants, religion was woven into everyday life, making distinctions between public and private, secular and sacred spaces improbable. Individual interactions, institutional resource allocation, and social discourses are all embedded in social relationships of power that prevent religion from being a solely personal or private matter. Strategies for the reintegration of religion into nursing ethics are: adjusting professional codes and theories of ethics to reflect the influence of religion; and the contribution of critical perspectives, such as postcolonial feminism, to the understanding of lived ethics.

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Firman Ashari. « Educational Thought According to Al-Ghazali and Ibnu Miskawaih ». Elementaria : Journal of Educational Research 1, n^o 2 (23 décembre 2023) : 99–111. http://dx.doi.org/10.61166/elm.v1i2.37.

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In general, the thoughts of Al-Ghazali and Ibn Miskawaih reflect two different approaches to the synthesis between Greek philosophy and Islamic teachings. Al-Ghazali firmly rejected philosophy, while Ibn Miskawaih tried to integrate elements of philosophy into the framework of Islamic teachings more harmoniously. Both made important contributions to intellectual and ethical understanding in the context of medieval Islam. To provide a deeper understanding of Islamic intellectual and philosophical developments, as well as their contribution to global thought. The research method that will be used is library study, which involves searching for data and information from various sources available in the library. These sources include books, magazines, historical documents, and various other references. In this journal, data sources are divided into two categories, namely primary data (primary) and additional data (secondary). Because this research is a type of comparative study. As a result of this research, the thoughts of Al-Ghazali and Ibn Miskawaih made valuable contributions to the history of Islamic thought, especially in the fields of philosophy, ethics and education. Although both were Muslim scholars who lived during the same period, their approaches to various aspects of thought were different. Al-Ghazali and Ibn Miskawaih, as two key figures in the history of Islamic thought, showed different approaches in responding to issues of religion, philosophy, ethics and education. However, their legacy of thought continues to provide important contributions that continue to influence Islamic thought and also achieve a wider impact at the global level.

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Thèses sur le sujet "Contributions in religion and ethics"

McAnally, Elizabeth Ann. « Contributions to an Integral Water Ethic| Cultivating Love and Compassion for Water ». Thesis, California Institute of Integral Studies, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10279472.

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Water is one of the most precious elements on Earth. Yet we find ourselves in a global water crisis, struggling to address freshwater scarcity, pollution, climate change, and the need for safe drinking water and sanitation. Given the urgency of the global water crisis, it is imperative that we reinvent our relationship to water and cultivate an integral water ethic.

This dissertation, and the ethic it explores, is grounded in an integral approach to ecology that studies phenomena across multiple perspectives (e.g., natural sciences, social sciences, and the humanities). Relating to water in an integral mode entails acknowledging that water has not only exterior, objective dimensions but also interior, subjective qualities. Thus, an integral water ethic holds that water is not a mere passive object to be exploited for human purposes; instead, this approach recognizes that water is an intrinsically valuable, vital member of the Earth community. An integral water ethic encourages humans to learn to cultivate love and compassion for water and for those suffering from the global water crisis. Through the cultivation of love and compassion for water, humans will be better able to see water not as a mere resource and commodity, but rather as a loving and compassionate member of the Earth community who nourishes all beings.

This dissertation explores three world religions (Christianity, Hinduism, and Buddhism) and considers the following contributions to an integral water ethic: sacramental consciousness of baptism, loving service of the Yamuna River, and compassionate wisdom of the bodhisattva. Contemplative practices for developing love and compassion for water are also shared. The purpose of this study is to draw attention to creative avenues for cultivating mutually enhancing relations between humans and water and thereby to help overcome destructive attitudes toward the natural world.

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Brown, Pailyn. « Virtue of Attunement : Contributions of Yuasa Yasuo's Embodied Self-Cultivation Practices to Ted Toadvine's Ecophenomenology of Difference ». Oberlin College Honors Theses / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1516467964864505.

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May, David Keith. « Individual and collective human rights| The contributions of Jacques Maritain, Gustavo Gutierrez, and Martha Nussbaum ». Thesis, The Florida State University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3564926.

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Abstract The proclamation of the Universal Declaration of Human Rights by the United Nations on December 10, 1948 gave birth to the contemporary human rights movement. Despite the worldwide influence the idea of human rights has enjoyed, the concept of human rights has been plagued by a number of criticisms. Among the most pervasive and persistent criticisms of human rights are that they represent an individualist viewpoint, and they are a relative product of Western society that are hardly universal. One purpose of this dissertation is to challenge these criticisms. However, in recent decades the idea of human rights has been expanded past its original individual focus to incorporate the idea of collective, or group rights. The juxtaposition of universal, individual rights with particular, collective rights raises anew the issues of individualism and universalism in the human rights debate. In this dissertation, I compare the work of the French Catholic philosopher Jacques Maritain, the Peruvian theologian Gustavo Gutiérrez, and the American philosopher Martha Nussbaum in order to yield a contextually sensitive natural law approach to human rights that will serve as a common justificatory basis for individual and collective human rights. This common justificatory basis is capable of addressing the questions of individualism and universalism generated by the theoretical tensions generated by the juxtaposition of the Universal Declaration of Human Rights (1948), which enshrines individual, universal rights, and the more recent United Nations Declaration on the Rights of Indigenous Peoples (2007), which enshrines more particularistic, group rights.

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Klauser, Sylvia M. « Whose ethos ? Whose ethics ? : the contributions of Anabaptist theology and ethics to contemporary biomedical ethics ». Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/30363.

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This dissertation argues for the inclusion of Radical Reformation Theology into the discussion of contemporary biomedical ethics. Historically, Anabaptist/Mennonite theology has not had a place in the development of biomedical ethics. Catholic moral theology and various definitions of Protestant theological ethics have shaped the field of biomedical ethics alongside several important philosophical theories. A combination of such theological and philosophical theories of biomedical ethics has been the result of the Belmont Report and has later been expanded into The Four Principles of Biomedical Ethics with its focus on autonomy, beneficence, maleficence, and justice. However, the empirical research among Anabaptist/Mennonite physicians shows that such theories do not make adequate reference to Anabaptist/Mennonite theology and ethics and its approach to agent-based virtue ethics. This theology emphasises servanthood as the model for the physician, peace and non-violent justice as the modus operandi for this servanthood model, and community as the sustaining and sending forum for such servanthood. If these perspectives were included in the contemporary discussion of biomedical ethics, the virtuous agent would be enabled to embody a reconciling relationship- the physician with the patient and vice versa. In Anabaptist/Mennonite theology, agency formation has high priority and happens through the model of observation-participation-embodiment. Theology is therefore observed, participated in, and embodied by the individual agent within the setting of community. Such an agent-focused approach that seeks consensus in biomedical ethics would help to balance a principled approach that seeks to find the lowest common denominator. This agent-based approach could also aid in the process of uncovering the blind spots of contemporary biomedical ethics such as injustices in health care access and resource allocation, discriminatory policy-making, and the favouring of a largely utilitarian-deontological pragmatism in biomedical ethics.

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Narraway, Katherine. « Empty ethics : Bodhisattva ethics in Nishitani Keiji's Religion and Nothingness ». Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32378.

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Writings about Buddhist ethics and Mahayana Buddhist ethics in particular cannot escape two basic problems. The first problem is that the often-misunderstood soteriological aim of Mahayana, achieving Nirvana, conflicts with the tradition's normative ethics because Nirvana is posited as transcending worldly conventions. The second problem is that Mahayana Buddhist emptiness ontology seems to destroy the idea of ethical action by revealing the fallacy of acting from the standpoint of an individual self. For these reasons, it has been said that Mahayana ethics is impossible. By utilizing the Zen Buddhist philosophy of Nishitani Keiji's Religion and Nothingness, I will demonstrate that these two problems are misinterpretations of basic Mahayana tenets and that when Mahayana soteriology and ontology are properly understood, they do not conflict with the tradition's normative ethics. Furthermore, I will use Nishitani's interpretation of the Bodhisattva to show that there is ethics without an ethical agent.
Les écrits sur l'éthique bouddhiste en général et l'éthique bouddhiste mahayana en particulier font face à deux problèmes élémentaires. Le premier problème est que l'interprétation usuelle du but sotériologique mahayana, soit d'atteindre le nirvana, entre en conflit avec l'éthique normative traditionnelle, puisque le Nirvana propose une acception transcendant les conventions mondiales. Le second problème est que l'ontologie du vide bouddhiste mahayana semble détruire l'idée même d'une action éthique lorsqu'elle révèle le sophisme de l'action à partir du point de vue de l'individu. Ces deux problèmes affirmer qu'il n'existe pas d'éthique Mahayana. En nous appuyant sur la philosophie bouddhiste zen de Nishitani Keiji dans Religion and Nothingness, nous démontrerons que les deux problèmes découlent en fait d'interprétations erronées, et que si la sotériologie et l'ontologie mahayana sont interprétées adéquatement, elles ne s'opposent aucunement à l'éthique normative traditionnelle. De plus, nous utiliserons l'interprétation du concept de bodhisattva de Nishitani pour révéler qu'il peut y avoir éthique sans agent moral.

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Glick, Shank Reuben. « J. Lawrence Burkholder's contributions to Mennonite theology and ethics ». Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Tatay, Nieto Jaime. « Catholic Contributions to an Ethics of Responsibility toward Creation ». Thesis, Boston College, 2011. http://hdl.handle.net/2345/2503.

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Thesis advisor: Stephen Pope
Agendas in ethics are often set by questions raised in the wider society. The growth and flourishing of environmental ethics is a good example of this phenomenon. In recent decades, the growing concern among scientists, politicians, economists, and the media regarding the future of life on the planet has raised all kinds of questions about the origin of the so-called ecological crisis. Complex analyses and different sets of solutions have followed. Yet the problems seem far from being solved. Ethicists and theologians have joined the conversation and have also proposed interpretations and complex, often contradictory, solutions to the problems raised by this crisis
Thesis (STL) — Boston College, 2011
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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Nantanga, Lukas Ilikola. « Towards an ethics of sustainable development : a contribution to the debate on a theology of economics in he ecumenical movement ». Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/14961.

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Bibliography: leaves 134-8.
Chapter one introduces the debate in the Ecumenical Movement surrounding problems of poverty, unemployment and environmental degradation. In particular, the argument draws on the sentiment in the Ecumenical Movement that these problems are the result of "classical and neo-classical economic thinking". Having established a global context and a theoretical framework in chapter one, chapters two and three focus on Namibia. Chapter two discusses the policies of the Namibian government in addressing the problems of poverty, unemployment and environmental degradation, and chapter three examines the responses of the Council of Churches in Namibia (CCN) to these problems. In particular, it becomes evident that whereas the state in Namibia is attempting to address the three problems holistically - i.e., as inextricable from each other - the church shows a marked human interest at the expense of environmental concern. Chapter four introduces the Ecumenical Movement's Theology of Sharing as a Christian imperative for addressing threefold, intrinsically related problem of poverty, unemployment and environmental degradation. Chapter five proposes several models for the realization of this theology.

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Clayton, Barbra R. « Ethics in the Siksasamuccaya : a study in Mahayana morality ». Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38171.

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This dissertation examines the ethics of Santideva, an Indian Mahayana Buddhist thinker of the seventh century CE, particularly through his work, the Sikṣadsamuccaya (Compendium of Teaching). This study therefore helps redress a significant imbalance in the scholarship on Buddhist ethics, which has up to now focused primarily on the morality of the Theravada Buddhist tradition. The dissertation incorporates both descriptive and metaethical analyses to answer three questions: What is Santideva's moral theory, and how does it compare with other characterizations of Buddhist ethics? Can one moral theory adequately describe Buddhist moral traditions?
Through textual analysis and translations, this thesis offers a exegetical account of the moral thought in the Sikṣasamuccaya , beginning with a description of Santideva's understanding of how to become a bodhisattva, the Mahayana spiritual ideal. I provide an analysis of Santideva's understanding of key moral concepts, with a particular focus on virtuous conduct (sila), skillfulness (kusalatva), and merit (puṇya). I then test the assumption that Buddhist moral theory is homogeneous by comparing the results of this study with those of existing secondary literature on Buddhist ethics, and in particular, I respond to Damien Keown's position that Buddhist ethics can be considered a form of Aristotelian virtue ethics. I highlight those features of Santideva's thought that fit the framework of a virtue ethic, and then discuss the implications of those aspects of the tradition that are not well captured by it. In particular, I consider the utilitarian elements in Santideva's morality. In my conclusion, I attempt to resolve these apparently conflicting styles of moral reasoning with the idea that there is a shift over the course of a bodhisattva's career from a straightforward virtue ethic to a kind of utilitarian hybrid of virtue ethics. I conclude the thesis with some reflections on the value of comparative ethics and the effort to develop a comprehensive moral theory to describe Buddhist traditions.

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Horgan, Jane Elizabeth. « Religion, morality, and crime ». Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709223.

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Livres sur le sujet "Contributions in religion and ethics"

Mannion, Gerard. Schopenhauer, religion, and morality : The humble path to ethics. Aldershot, Hants, England : Ashgate, 2003.

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Kress, Hartmut. Religiöse Ethik und dialogisches Denken : Das Werk Martin Bubers in der Beziehung zu Georg Simmel. Gütersloh : Gütersloher Verlagshaus G. Mohn, 1985.

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Barsam, Ara Paul. Reverence for life : Albert Schweitzer's great contribution to ethical thought. Oxford : Oxford University Press, 2007.

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Schwartz, Thomas. Zwischen Unmittelbarkeit und Vermittlung : Das Gewissen in der Anthropologie und Ethik des Thomas von Aquin. Münster : Lit, 2001.

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Hartnack, Justus. Immanuel Kant : En indføring og fortolkning af hans erkendeslesteori, etik og æstetik. København : C.A. Reitzel, 1997.

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Raymaker, John. Empowering Bernard Lonergan's legacy : Toward implementing an ethos for inquiry and a global ethics. Lanham, Maryland : University Press of America, 2013.

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Dooley, Mark. The politics of Exodus : Søren Kierkegaard's ethics of responsibility. New York : Fordham University Press, 2001.

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1943-, Turcotte Paul-André, et Remy Jean 1928-, dir. Médiations et compromis, institutions religieuses et symboliques sociales : Contributions à une relecture des classiques de la sociologie. Paris : L'Harmattan, 2006.

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Stangneth, Bettina. Kultur der Aufrichtigkeit : Zum systematischen Ort von Kants Religion innerhalb der Grenzen der blossen Vernunft. Würzburg : Königshausen & Neumann, 2000.

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Chapitres de livres sur le sujet "Contributions in religion and ethics"

Coudenhove-Kalergi, Barbara. « Values and Economy : How Companies Deal with Values ». Dans Values – Politics – Religion : The European Values Study, 339–68. Cham : Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-31364-6_10.

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AbstractThis contribution deals with the importance of values in business written from the practical perspective of working in the field of business ethics, and sustainability in different functions and for more than 15 years. Focusing on a practical approach, it discusses the handling of values in management and communication. It demonstrates how the concept of values originated in the economic sphere and always included the idea of ideal values insofar as they establish and regulate social relationships. The article explains why an ethical approach to corporate values, based on the normative stakeholder view, is necessary, so that values can fulfil their orientating function. Hence, corporate ethics is a suitable topic for reflection. In addition to the motivations and drivers that lead companies to deal with normative values, the contribution describes which values companies actually proclaim. While the question of an ethical assessment of motivation is not discussed in detail, the challenges companies face in their values management and communication are described. Using the example of human rights based on the value of human dignity, the contribution shows how these challenges ultimately affect the corporate context and what steps can be taken. It closes with questions at the interface between corporate ethics, values management, and legislative initiatives.

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Franck, Olof. « Facing Religious Ethical Claims in Post-secular Ethics Education : Challenges and Contributions ». Dans Religious Education in a Post-Secular Age, 229–48. Cham : Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47503-1_12.

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Captari, Laura E., Steven J. Sandage, Richard A. Vandiver, Peter J. Jankowski et Joshua N. Hook. « Integrating Positive Psychology, Religion/Spirituality, and a Virtue Focus Within Culturally Responsive Mental Healthcare ». Dans Handbook of Positive Psychology, Religion, and Spirituality, 413–28. Cham : Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_26.

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AbstractAlthough both positive psychology and religious/spiritual traditions share a common focus on human strengths and holistic development, in mental healthcare, there has been little systematic integration of these fields. In this chapter, we overview key terms and synthesize meta-analytic evidence for spiritually integrated interventions (SIIs), positive psychology interventions (PPIs), and virtue-based interventions (VBIs). Through the lens of virtue ethics, we propose that growth in virtuousness fosters flourishing, which consists of more than the absence of psychological distress and includes greater well-being, meaning in life, relational maturity, and community contribution. We detail a research prospectus guided by virtue ethics to support the development of an integrated line of applied clinical research. In particular, we call for practice-based studies that attend to diversity and equity considerations and address reductionistic misapplications of virtue (which we call virtue bypass). Finally, we discuss innovative clinical and community applications, including the utility of a dialectical and contextual perspective, the need to consider both individual and communal flourishing, and the potential for communities as intervention sites.

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Hart, James G. « Religion ». Dans Contributions to Phenomenology, 598–603. Dordrecht : Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_135.

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Fulford, Bill. « Linking Science with People : An Introduction to Part IV, Science ». Dans International Perspectives in Values-Based Mental Health Practice, 209–19. Cham : Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47852-0_24.

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AbstractThis chapter outlines how the contributions to this Part illustrate the role of a culturally enriched model of values-based practice in linking science with people. Chapters 25, “A Cross-Cultural Values-Based Approach to the Diagnosis and Treatment of Dissociative (Conversion) Disorders,” 26, “Treatment of Social Anxiety Disorder or Neuroenhancement of Socially Accepted Modesty? The Case of Ms. Suzuki,” 27, “Nontraditional Religion, Hyper-religiosity, and Psychopathology: The Story of Ivan from Bulgaria,” and 28, “Journey into Genes: Cultural Values and the (Near) Future of Genetic Counselling in Mental Health” explore the three principles of values-based practice defining its relationship with evidence-based practice. Chapters 29, “Policy-Making Indabas to Prevent “Not Listening”: An Added Recommendation from the Life Esidimeni Tragedy,” 30, “Covert Treatment in a Cross-Cultural Setting,” and 31, “Discouragement Towards Seeking Health Care of Older People in Rural China: The Influence of Culture and Structural Constraints” then give examples of the rich resources of the wider values tool kit for linking science with people (the African indaba, transcultural ethics, and anthropology). The concluding chapter, the autobiographical chapter 32, “Discovering Myself, a Journey of Rediscovery,” illustrates the role of cultural values (particularly of the positive StAR values) in recovery. A cross-cutting theme of the contributions to this Part is the importance of the cultural and other values impacting on psychiatric diagnostic assessment in supporting best practice in person-centered mental health care.

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Leon, Gonzalo, Tom J. Van Weert, Andrew Clement et Gonzalo Leon. « Other Contributions ». Dans Ethics of Computing, 219–38. Boston, MA : Springer US, 1996. http://dx.doi.org/10.1007/978-0-387-34914-5_9.

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Comstock, Gary L. « Religion ». Dans Life Science Ethics, 15–29. Dordrecht : Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-8792-8_2.

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Melle, Ullrich. « Ethics In Husserl ». Dans Contributions to Phenomenology, 180–84. Dordrecht : Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_41.

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Flynn, Thomas R. « Ethics In Sartre ». Dans Contributions to Phenomenology, 184–89. Dordrecht : Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_42.

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Blosser, Philip. « Ethics In Scheler ». Dans Contributions to Phenomenology, 189–94. Dordrecht : Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_43.

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Actes de conférences sur le sujet "Contributions in religion and ethics"

Mohamed, Yasien. « THE EDUCATIONAL THEORY OF FETHULLAH GÜLEN AND ITS PRACTICE IN SOUTH AFRICA ». Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/unws8008.

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This paper deals with the educational thought of Fethullah Gülen and its application in a school in South Africa. It will attempt to demonstrate the effectiveness of the school, both academically and in the promotion of universal moral values. The Gülen school provides an alternative both to the Muslim private school and the general private school. Unlike the latter, it gives more attention to moral values, and unlike the former, it is open to all learn- ers irrespective of religious persuasion. It provides a service to society in the transmission of knowledge to humanity, and in cultivating moral values such as responsibility, tolerance, respect, reliability and compassion. The paper is divided into three parts: First, it introduces the problem of educational dichoto- my within the Turkish context since 1924, and how Fethullah Gülen attempted to reconcile science and religion, at least theoretically. Second, it presents the educational philosophy of Fethullah Gülen, especially his moral philosophy as inspired by Miskawayh’s (d. 1030) psy- chology of the soul and his view of the role of the teacher, both in the transmission of knowl- edge and moral values. Third, it discusses the practice of Gülen’s educational philosophy in South Africa, with special reference to Star International School, Cape Town, covering the religious motivations of the teachers, the moral ethos of the school, and educational problems and challenges.

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Nguyen Thi, Toan. « BUDDHISM ETHICS AND THE PROBLEM OF BUILDING HUMAN PERSONALITY IN VIETNAM TODAY ». Dans International Conference on Political Theory : The International Conference on Human Resources for Sustainable Development. Bach Khoa Publishing House, 2023. http://dx.doi.org/10.51316/icpt.hust.2023.37.

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Buddhism is a great religion and throughout its history of formation and development has increasingly affirmed its important role in building human personality. With its noble and close humanistic philosophies, Buddhism has penetrated the hearts of the Vietnamese people over the past 2,000 years and become a major religion of the nation. Buddhist teachings have the effect of regulating the consciousness and moral behavior of Vietnamese people. It supports and arouses love, altruism, doing good, avoiding evil... contributing to enhancing the responsibility of each existing in society. Not only applicable among Buddhists, but the ethical content of Buddhism also has a strong influence on society. This contributes to improving the morality of each individual as well as being beneficial to building good morality in Vietnamese society. Living according to Buddhist teachings helps improve individual morality, while also building a good lifestyle for the entire society. Therefore, applying the humanistic values of Buddhist ethics to build Vietnamese human personality is extremely practical and meets the urgent needs of social history.

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Toguslu, Erkan. « GÜLEN’S THEORY OF ADAB AND ETHICAL VALUES OF GÜLEN MOVEMENT ». Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/rzxz8734.

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This paper seeks to explore and explain the prominent place of ‘adab’ (roughly, good man- ners) in the description and building of Muslim identity and personality, and the implications for Muslim individual and collective behaviour in contemporary societies. In particular, the paper examines the role of ethical values in the formation of character, through Fethullah Gülen’s discourses addressed to, and successful in inspiring, Muslim youth: the definition of moral character on the basis of religion provides the movement’s members with the ideal and a roadmap to the ideal of the ‘perfected human being’ (insan-ı kamil). Gülen seeks to reshape modernity through the concept of moral character informed and made stable by reli- gious consciousness. As a result, attitudes to the ‘other’ and the frontiers between ‘outward’ and ‘inward’ are reconfigured. The concept of insan-ı kamil encourages self-transcendence through service of others (hizmet), and the patient, peaceful resolution of tensions between different ideologies such as ‘Islamic’ and ‘secular’. The Gülen movement conceives of and, through the practice of its members, presents the ethical domain as the common ground of shared values.

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Alberto Kempa, Vicky, Izak Willem Josias Hendriks, Tonny Donald Pariela, Agustinus Marthinus Luther batlajery, Henky Herzon Hetharia et Ricardo Freedom Nanuru. « Christian Ethics and Embodiment of Ecological Behavior : Contribution to the Thinking of Ecological Theology for Coastal Society in Inner Ambon Bay ». Dans Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France : Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.39.

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Williams, Ian. « “A STATION ABOVE THAT OF ANGELS” : THE VISION OF ISLAMIC EDUCATION WITHIN PLURALISTIC SOCIETIES IN THE THOUGHT OF FETHULLAH GÜLEN - A STUDY OF CONTRASTS BETWEEN TURKEY AND THE UK ». Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/jmbu4194.

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Gülen cites ‘Ali ibn Abi Talib as saying, ‘... if a person’s intellect dominates his or her desire and ferocity, he or she rises to a station above that of angels ...’. Both historically as well as in modern contexts Muslim education is not characterised by uniformity but rather by a plurality of actors, institutions, ideas and political milieus. The two central questions are: What is required to live as a Muslim in the present world? Who is qualified to teach in this time? The debate over the nature and purpose of Islamic education is no recent phenomenon. It has been conducted for the past two centuries throughout the Islamic world: the transmission of both spiritual and empirical knowledge has always been dependent upon the support of religious, social and political authorities. Based on fieldwork in Turkey and the UK amongst schools associated with the Gülen move- ment, examination of national government policies and on readings of contemporary Muslim educationalists, this paper seeks to examine the ideals of Fethullah Gülen on contemporary Islamic and religious education. It reports critically on the contribution of these schools to social cohesion, inter-religious dialogue and common ambitions for every child and student. We should accept the fact that there is a specific way of being Muslim, which reflects the Turkish understanding and practices in those regions [which] stretch from Central Asia to the Balkans. [Ocak 1996 79] Islam, a rich and strong tradition in many diverse societies is both a living faith and in every generation has been the means of enabling Muslims to address social developments, justice, and both corporate and individual questions of identity and ethics. Drawing on the Qur’an, Hadith, Sunnah and fiqh new Islamic social movements have constantly formed fresh public spaces in which new identities and lifestyles could emerge. Some of the finest expressions of Islam have occurred in the most pluralist religio-social circumstances when intellectual dis- course, educational achievements and social harmony have flourished. Amongst contempo- rary Islamic thinkers who are professedly concerned to interpret the sources and their practice in an “Islamically correct” manner is Fethullah Gülen [b. 1938], the spiritual father of what is probably the most active Turkish-Islamic movement of the late 20th and early 21st centuries. In considering this movement however, one soon realizes that Fethullah Gülen is neither an innovator with a new and unique theology nor a revolutionary. His understanding of Islam is oriented within the conservative mainstream and his arguments are rooted in the traditional sources of Islam. They stand in a lineage represented as I shall argue through al-Ghazali, Mevlana Jalal ud-Din Rumi, Bediuzzaman Said Nursi, and in company with Muhammad Asad and Muhammad Naquib Syed Al-Attas, and Seyyed Hossein Nasr. Nonetheless, in less than thirty years his followers as Islamic activists have made significant contributions to inter-communal and national peace, inter-religious dialogue, economic development, and most certainly in the field of education out of all proportion to their numbers. Moreover, this is a de-centralised polymorphic social movement.

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Capello, Maria Angela, et C. Susan Howes. « Evolution of Ethics Frameworks in the Oil and Gas Organizations and Professional Societies ». Dans SPE Annual Technical Conference and Exhibition. SPE, 2022. http://dx.doi.org/10.2118/209950-ms.

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Abstract The term "ethics" as a set of rules is used in the professional world as well as in professional societies to establish what is acceptable or not, in terms of ethical professional behavior. This paper explores how the practices and codification of practices related to professional practice have evolved in the Oil and Gas sector, with emphasis on professional societies. The analysis was performed summarizing the history of ethics in general, as applicable to the Oil and Gas sector. Then, research was conducted on how the several important corporations in the upstream or downstream of oil and gas initiated and evolved their own ethical codes. We also explored how the academic world has engaged in issuing Codes of Ethics that govern the behavior of both students and faculty members at the institutional and department level. A special emphasis was placed in the investigation of the evolution of the Code of Ethics of the main professional societies and organizations related to the Oil and Gas Sector, centered on SPE, and including AAPG (the American Association of Petroleum Geologists), SEG (the Societu of Exploration Geophsyicists), EAGE (the European Association of Geoscientists and Engineers) and other relevant ones. The conclusions point to a realization that the ethical codes analyzed evolved, following societal changes, in relation to under-represented groups in terms of gender, race, nationality, age, religion and ethnicity, as well as in relation to the expansion of the industry to more and new geographical areas. Currently, almost all organizations and professional societies have a Code of Ethics that profiles their main values and sets a frame for what is or not appropriate in advancing their activities. The Code of Ethics were gradually expanded, spelling out further specific rules, often called "Statements" like "Sexual Harassment," "Bribery" and "Human Rights" statements, aiming to address a variety of specific issues. The Code of Ethics, along the specific self-disclosure statements, are the ethical framework of organizations in Oil and Gas for guiding employees and stakeholders towards: –Alignment with Corporate and/or Academic Values.–Clarification of the Value Proposition for employees and/or prospective students.–Response to societal trends like "MeToo," "BlackLivesMatter," and others.–Rejection of modern issues affecting some industrial segments like Modern Work Slavery.–Enhancement of the corporate prestige and rankings in ESG (environmental, Society and Governance) grounding disclosures useful for investment decisions Our paper is a contribution to share information and raise our collective awareness in the profession about what is the current practice in Oil and Gas regarding Codes of Ethics of Corporations and Professional Societies, how they have evolved, and what are the current and future challenges and opportunities, to expand solid and useful ethics frameworks in the context of the present rapid social transformation.

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Graskemper, Michael David. « A BRIDGE TO INTERRELIGIOUS COOPERATION : THE GÜLENJESUIT EDUCATIONAL NEXUS ». Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.

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The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educated holistically – in ethics and social justice as well as the sciences – what Gülen calls a ‘marriage of mind and heart’. This paper focuses on four shared values of education: commitment, responsibility, virtue and service. Within this framework, themes found in the Gülen educational movement, such as the Golden Generation and the concept of hizmet, are compared to similar Jesuit notions such as A.M.D.G., cura personalis, and ‘Men and Women for Others’. Differences and nu- ances are also addressed in the paper. The discussion aims to highlight the importance of values-oriented education in the modern world. The Gülen–Jesuit educational nexus is one positive bridge to inter-religious understanding and, importantly, collaborative action. The educational endeavors associated with the Turkish-Muslim Gülen movement have popu- larized, possibly more than any other facet of the group, Fethullah Gülen’s mission to prom- ulgate and cultivate an individually transformative Islam in the modern world. As the teach- ers and business partners of the Gülen movement continue to work to form conscientious, open-minded and just students in different cultures across the world, they will continue to be challenged and influenced by a myriad of different perspectives, religions, and socio-political groups; and, in turn, they will succeed in positively influencing those same cultures, as they have in many cases already. Of the many groups with which the Gülen movement has inter- acted in its ever-expanding intercultural milieu, this paper will focus on one: the educational charge of a Roman Catholic religious order called the Society of Jesus, a group more com- monly known as the Jesuits. This paper shows that the educational mission of the Gülen movement is, at its core, remark- ably similar to the mission of the centuries-old Jesuit Catholic educational tradition. In fact, it can be argued that the Gülen and Jesuit educational missions are, in theory and in praxis, united in a shared mission today; one that is rooted in a deep concern for the spiritual free- dom of the individual and dedicated to the betterment of the world. In analyzing this shared mission, this paper aims to discuss the importance of values-oriented education; particularly by addressing how the Gülen-Jesuit educational nexus can act as one positive bridge to inter- religious understanding and, importantly, cooperation and action in our transitioning world. In order to achieve this end, this paper begins with a short analysis of each movement’s back- ground with regard to education. Afterwards, the each movement’s notion of religious educa- tion is discussed. Finally, the focus turns to the mission themes the educational movements have in common. While there is a plethora of shared mission traits from which one could choose, for practical purposes this paper uses as its foundation for comparison four themes distilled by William J. Byron, S.J., from a mission statement from Georgetown University, the Jesuit university in Washington, D.C., which reads: Georgetown seeks to be a place where understanding is joined to commitment; where the search for truth is informed by a sense of responsibility for the life of society; where academic excellence in teaching...is joined with the cultivation of virtue; and where a community is formed which sustains men and women in their education and their conviction that life is only lived well when it is lived generously in the service of others (Byron 1997, 653). The first of these themes is a commitment to the understanding that God works in the world through people. The second is a responsibility to raise individual students to act justly in and for the world. The third is virtue, with the understanding that the way to achieve the mission of these schools is through educating students to be morally upright. Finally, the fourth theme is the need to be actively engaged in service to make the world a more peaceful, tolerant and just place to live. Commitment, responsibility, virtue, and service are, significantly, foundational for not only Jesuit schools, but Gülen schools as well.

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Hettiarachchi, Shanthikumar. « TURKISH MUSLIMS AND ISLAMIC TURKEY : PERSPECTIVES FOR A NEW EUROPEAN ISLAMIC IDENTITY ? » Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qdnp5362.

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The paper discusses the potential of Fethullah Gülen’s thinking on the revival of core socio- ethical tenets of Islam to influence an emerging European Islamic identity. The long absence of any substantial Muslim population from the religious landscape of western Europe in the modern period began to end with the post-War immigration of Muslims from South Asia to the UK and other parts of Europe. But Muslims from other parts of the Islamic world have also established communities in Europe with their own, different expressions of Islam. The presence of Muslims represents a religio-cultural counterpoint to the projected ‘post-Chris- tian society of Europe’, since they are now permanently settled within that society. The encounter of ‘Turkish Islam’ (Anatolian & other) and the majority ‘South Asian Islam’ (with its diverse strands, Barelvi, Deobandi and others) in western Europe hints at the build- ing of a new ‘European Islamic’ identity. Arguably, this twenty-first century ‘European Islam’ might be a synthesis of the ‘Turkish’ and the ‘South Asian’ expressions of Islam. Any dishar- mony, on the other hand, might kindle yet another rivalry in the heart of Europe. This paper considers whether Gülen’s thought on community education based on the fundamentals of Islam could help build a positive and fresh expression of Islam that may reform the prevailing image of it as a cultural tradition that resorts to violence in order to redress grievances.

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Uygur, Selcuk. « “ISLAMIC PURITANISM” AS A SOURCE OF ECONOMIC DEVELOPMENT : THE CASE OF THE GÜLEN MOVEMENT ». Dans Muslim World in Transition Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/kwkz8938.

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Turkey has been going through significant transformations over the last two decades, which might be studied under diverse rubrics. The focus in this paper is on the emergence of a new bourgeoisie that is overwhelmingly religious; its aim is to describe the motives behind the at- titudes of religious business people and to discuss the contribution of the Gülen movement. The paper begins by clarifying relevant concepts that appear vague – such as ‘Islamic Puritanism’ and ‘Islamic work ethic’ – following the particular interpretation by Wilhelm Hennis of Max Weber’s familiar ‘Protestant ethic’ thesis. Rather than looking for mechani- cal causal relationships, this paper focuses on life goals and ways of living and discusses the Gülen movement’s contribution to the way of living related to economic activities. (The movement is considered as a new interpretation of Islam – Turkish and strongly influenced by Sufism.) Next, the institutional and moral sources enabling an enterprise culture are dis- cussed. This paper considers the transformation in Turkey to be securely founded on the moral sources and suggests that Turkish Islam might be considered as a source enabling a particular type of entrepreneurs, and that this type is helpful to Turkey’s modernisation project as it anticipates membership of the European Union.

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Agapov, Oleg Dmitrievich. « The ethics of recognition of the sphere of religion ». Dans Церковь, государство и общество : исторические, политико-правовые и идеологические аспекты взаимодействия. Межрегиональная общественная организация "Межрегиональная ассоциация теоретиков государства и права", 2020. http://dx.doi.org/10.25839/f0725-6953-2860-g.

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Rapports d'organisations sur le sujet "Contributions in religion and ethics"

Research, Gratis. Bioethics : The Religion of Science. Gratis Research, novembre 2020. http://dx.doi.org/10.47496/gr.blog.02.

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Bioethics is a study of the typically controversial ethics which are brought about by the advances in life sciences and healthcare, ranging from the debates over boundaries of life to the right to reject medical care for religious or social reasons

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Bunse, Simone, et Vongai Murugani. The World Food Programme’s Contribution to Improving The Prospects for Peace in Sri Lanka. Stockholm International Peace Research Institute, avril 2023. http://dx.doi.org/10.55163/jkvi4195.

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The World Food Programme (WFP) has supported food security and nutrition in Sri Lanka since 1968. Based on research conducted in the Monaragala district in the south, and the Mullaitivu district in the north, on gender dynamics and community resilience, this report aims to identify the ways in which selected WFP projects impact the prospects for peace. The study analyzes the linkages between gender and social cohesion of two WFP resilience-building projects. Its results show that WFP’s projects had the potential to improve social cohesion, especially through the involvement of women in higher-value agriculture and the provision of sustainable income sources. The report highlights the possibilities of strengthening gender transformation through WFP engagement and of contributing to sustainable peace in a particularly difficult operating context where ethnic and religious divisions are wide and gender grievances are often ignored.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, octobre 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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