Artykuły w czasopismach na temat „Contributions in religion and ethics”
Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: Contributions in religion and ethics.
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Sprawdź 50 najlepszych artykułów w czasopismach naukowych na temat „Contributions in religion and ethics”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Przeglądaj artykuły w czasopismach z różnych dziedzin i twórz odpowiednie bibliografie.
1
Mickey, Sam. "Contributions to Anthropocosmic Environmental Ethics". Worldviews: Global Religions, Culture, and Ecology 11, nr 2 (2007): 226–47. http://dx.doi.org/10.1163/156853507x204941.
Pełny tekst źródłaStreszczenie:
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.
2
Rosenfeld, George W. "Contributions from ethics and research that guide integrating religion into psychotherapy." Professional Psychology: Research and Practice 42, nr 2 (2011): 192–99. http://dx.doi.org/10.1037/a0022742.
Pełny tekst źródła
3
Thomasma, David C., i Erich H. Loewy. "Exploring the Role of Religion in Medical Ethics". Cambridge Quarterly of Healthcare Ethics 5, nr 2 (1996): 257–68. http://dx.doi.org/10.1017/s0963180100007015.
Pełny tekst źródłaStreszczenie:
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.
4
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, nr 1 (2021): 21–36. http://dx.doi.org/10.5840/jsce202171946.
Pełny tekst źródłaStreszczenie:
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.
5
Czerny, Małgorzata, i Magdalena Kowalczyk. "Reporting to God. The religious background of corporate social responsibility in Islamic enterprises – airlines". Zeszyty Teoretyczne Rachunkowości 46, nr 4 (5.12.2022): 27–50. http://dx.doi.org/10.5604/01.3001.0016.1301.
Pełny tekst źródłaStreszczenie:
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.
6
Hanyš, Milan. "Náboženství, etika a život". Lidé města 23, nr 1 (1.05.2021): 33–46. http://dx.doi.org/10.14712/12128112.2429.
Pełny tekst źródłaStreszczenie:
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.
7
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, nr 1 (20.04.2021): 85–105. http://dx.doi.org/10.46965/ja.v19i1.575.
Pełny tekst źródłaStreszczenie:
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.
8
Günzler, Claus. "Albert Schweitzers Konzept der tätigen Weltverantwortung". Zeitschrift für Evangelische Ethik 48, nr 1 (1.02.2004): 135–46. http://dx.doi.org/10.14315/zee-2004-0118.
Pełny tekst źródłaStreszczenie:
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
9
Reimer-Kirkham, Sheryl. "Lived Religion: Implications for Nursing Ethics". Nursing Ethics 16, nr 4 (15.06.2009): 406–17. http://dx.doi.org/10.1177/0969733009104605.
Pełny tekst źródłaStreszczenie:
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.
10
Firman Ashari. "Educational Thought According to Al-Ghazali and Ibnu Miskawaih". Elementaria: Journal of Educational Research 1, nr 2 (23.12.2023): 99–111. http://dx.doi.org/10.61166/elm.v1i2.37.
Pełny tekst źródłaStreszczenie:
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.
11
Keane, Webb. "Ethics as Piety". NUMEN 61, nr 2-3 (18.03.2014): 221–36. http://dx.doi.org/10.1163/15685276-12341317.
Pełny tekst źródłaStreszczenie:
AbstractThis article is meant as a contribution to a larger project about the relations between religion and ethics. It sketches out some approaches to the following questions: assuming that what we call “religion” and “ethics” are in principle distinct from each other, what is the conceptual relationship between them? What are the historical pathways along which the two often seem to converge? What are the social implications of that convergence where it occurs? And when they converge, what remainder escapes the conflation of these two? As a way of opening up these questions, this article compares two recent studies from the anthropology of religion, Joel Robbins’ ethnography of new evangelical Christians in Melanesia, and Charles Hirschkind’s study of a Muslim piety movement in Cairo. The comparison centers on how monotheistic religious traditions tend to objectify ethics in ways that render them cognitively explicit and thus expose them to pressures toward rationalization, generalization, and abstraction. But these traditions also expect ethics to guide everyday life, in all its concrete particularity, with potentially paradoxical consequences. These paradoxes seem to be one source of the restless urgency of those revival movements that identify ethics with piety.
12
van der Pol, Frank. "Religious Diversity and Everyday Ethics in the Seventeenth-Century Dutch City Kampen". Church History 71, nr 1 (marzec 2002): 16–62. http://dx.doi.org/10.1017/s0009640700095147.
Pełny tekst źródłaStreszczenie:
In the century when heretics in the Netherlands were persecuted, the Dutch Revolt occurred, and events took place that ultimately led to the National Synod of Dordrecht (1618–19), religion and society were clearly interwoven. Research on this period is characterized by an interdisciplinary approach, such as the one used, to remarkable effect, in the recent studies on the cities of the Reformation (Städteforschung). In the Netherlands, the study of the Reformation in urban settings has also become an important field, one in which both church and “secular” historians have made valuable contributions. Historical work on the period after the Synod of Dordrecht displays, however, far less interest in the relationship between religion and society. Despite this shift in historical focus, religion remained a formative factor in the public life of the Dutch Republic long after 1620. The established church retained its central position in society and continued to influence the design and the development of Dutch culture. The religious community regarded its norms as the basis of civil society. The church wanted to create a social practice in which religion played an influential role in urban life and in the ethics of everyday living.
13
Boutayeba, Faiçal, Mohammed Benhamida i Guesmi Souad. "Ethics in Islamic Economics". Annales. Etyka w Życiu Gospodarczym 17, nr 4 (1.12.2014): 111–21. http://dx.doi.org/10.18778/1899-2226.17.4.09.
Pełny tekst źródłaStreszczenie:
The purpose of this contribution is to shed some light on the inter-relationships between ethics and economics in Islamic religion, and mainly to assert that ethics constitute endogenous phenomena in Islamic economics. In Islam, economic behaviours and transactions cannot be separated from ethics and values. The Islamic principles are intended to govern, direct and control human beings’ behaviours in their daily economic lives. They are aimed at helping people to distinguish between good and bad things while they do any economic activity. It is worth noting that the moral values in Islamic economics are derived from the main sources of Islam namely: the Quran (the holy book of Islamic religion) and Sunnah (the teachings and behaviours of the prophet of Islam: Muhammad PBUH 570-632 AD). Both of them represent the principal pillars of Shariah (Islamic laws and guidelines), which is seen by Muslims as the proper way to happiness, not only in economic life but in all aspects of life.
14
Tjeltveit, Alan C. "The Psychotherapist as Christian Ethicist: Theology Applied to Practice". Journal of Psychology and Theology 20, nr 2 (czerwiec 1992): 89–98. http://dx.doi.org/10.1177/009164719202000202.
Pełny tekst źródłaStreszczenie:
The ethical nature of human transformation in general and psychotherapy in particular means that therapists function as applied ethicists. Efforts to relate or integrate theology and therapy must therefore address ethical issues. Disciplines that might provide a basis for ethical positions–-science and ethics (including Christian ethics)–-are reviewed, along with the adequacy of the scientist-practitioner model to inform the ethical aspects of practice. The specific contributions of Christian ethics to the dialogue needed between ethicists, theologians, and psychotherapy theorists and practitioners are discussed. Implications for training and continuing professional development are considered.
15
Saridin, Rasman. "Contribution of Islamic Management In Building Ethics In Organizations". Proceedings of the International Seminar on Business, Education and Science 1 (24.10.2022): 323–35. http://dx.doi.org/10.29407/int.v1i1.2688.
Pełny tekst źródłaStreszczenie:
Ethical misconduct and business scandals caused millions of dollars in losses, left behind damaged organizations, forced them to close their business and left thousands employees jobless without any future guarantee or security. This incident has left scholars and managers asking what role they might have played to curb these ethical scandals and what role they can play in the solutions. Scholar and managers collectively have responded to the ethical challenges that we face in organizational life. Some scholarship assesses the current state of ethics in management education, helping us to diagnose and tackle the realities of unethical behavior. Part of the solution to this problem is to design and develop courses and programs in a better way, integrate business and management learning with ethical conduct. Scholars should focus on which standards should be advanced. Indeed, what connects these diverse discussion is a clear recognition that educational components designed to solve the ethical quandaries we face will require a multifaceted and comprehensive approach. Religions and philosophical schools of thought have always played a significant role in the development of human values and behavior which has a great impact to business and corporate management. Research also suggests that the encouragement of religious principles in business can lead to benefits in the areas of creativity, honesty and trust, personal fulfillment, and commitment, which will ultimately lead to increased corporate and business performance. It is where Islamic Management come into place where the foundations, principles, and practices will give impact in developing ethical standard to organizations. Islamic Management will bring students and managers back to basic where they cannot put aside the role of religion in safeguarding management practices in organization.
16
Mailan, Y., i M. Okumuslar. "PEDAGOGY OF RELIGION AND SOCIALIZATION". Al-Farabi 76, nr 4 (15.12.2021): 168–86. http://dx.doi.org/10.48010/2021.4/1999-5911.13.
Pełny tekst źródłaStreszczenie:
Many religions aim to organize social life. While social rules that individuals must obey are accepted as a part of religion, transferring these rules to individuals is also accepted as the duty of religious education. Because the task of religious education is to teach not only the theological and metaphysical aspects of religion but also the rules of moral and social behavior. Having a healthy social life, creating a sense of national unity and solidarity, contributing to social peace, learning social ethics and values mostly depends on the religious education they receive. At this point, non-formal and formal religious education institutions, which are the most effective institutions for individuals to acquire the right attitudes and behaviors, become more important. For this reason, it is important to examine the contribution and effect of religious education on social life scientifically.
17
Miroshnikova, Elena. "Learning on Religion in the Modern European Education: new approaches to the teaching". Contemporary Europe 106, nr 6 (30.11.2021): 167–77. http://dx.doi.org/10.15211/soveurope62021167177.
Pełny tekst źródłaStreszczenie:
The article analyzes significant changes of the sociocultural and religious landscape in the modern post-secular Europe, which have led to the need of new approaches to religious education. According to the European Educational School’s Principles, religious education (confessional and non-confessional models) is an integral part of the curriculum. Religion is an ordinary, but a non-progression subject. In some European countries religious education is under a threat. There is an ambivalent process of the quest for multi-layered religious identities within the public schools of post-secular European countries. The author states that the traditional confessional model as a variant of catechesis is evolving to the system of multi-confessional religious education, Alternatives (Ethics, Ethics and Values, philosophy, citizenship), parallel mandatory courses about religion under Toledo principles (2007). Confessional religious education is teaching the religion in question. The author notes the growing role of the model of interreligious education IRE as a non-confessional academic Study of Religion for all students in the classroom. The most important international projects REDCo (Religion in Education. A Contribution to Dialogue or a Factor of Conflict in Transforming Societies of European Countries) and ENRECA network (The European Network for Religious Education through Contextual Approaches) show clear signs of the characteristics of interreligious education: teaching about is combined with teaching from the insider’s perspectives. Especially interesting are different options of the cooperative religious education and the model of intercultural religious education ICRE with a worldview as a key notion. The main goal of the IRE is working towards a public, rational discourse of religion against the privatization of religion, against displacing religion from educational institutions. The conclusion is made that the multi– disciplinary approach, based on Culture and Religious Studies, is capable to increase the quality of learning on religions.
18
Kapur, Dr Radhika. "Understanding the Religions of India". Indian Journal of Social Science and Literature 2, nr 1 (30.12.2023): 44–49. http://dx.doi.org/10.54105/ijssl.b1096.092122.
Pełny tekst źródłaStreszczenie:
In India, in all communities, individuals have the right to practice the religion of his or her own choice. The religions have an important influence in the lives of the individuals. The individuals generate information in terms of norms and values through practicing their religion. In the lives of the individuals, in both personal and professional spheres, the practicing of religion is regarded as vital. In this manner, the individuals are able to benefit in number of ways, i.e. putting into operation all types of job duties successfully; inculcating the traits of morality and ethics; implementing the traits of diligence, resourcefulness and conscientiousness; developing mutual understanding with others and promoting good health, physically and psychologically. As a consequence, individuals are able to render an important contribution in promoting enrichment of their overall personality traits and standards of living. The individuals, belonging to all communities, neighbourhoods and professional settings need to accept the religions of other individuals. In other words, individuals need to form positive viewpoints in terms of all religions and accept these. One of the important aspects that needs to be taken into account is, one should not possess negative feelings in terms of any other religion. Therefore, it is understood on a comprehensive basis that religions are vital in promoting enrichment of overall quality of lives of individuals. The main concepts that are taken into account in this research paper are, religions of India, understanding the objectives of practicing religions and factors highlighting the importance of religion in India.
19
Samanta, Jo. "Equality for followers of South Asian religions in end-of-life care". Nursing Ethics 20, nr 4 (19.11.2012): 382–91. http://dx.doi.org/10.1177/0969733012455567.
Pełny tekst źródłaStreszczenie:
Significant minority populations confer richness and diversity to British society. Responsive end-of-life care is a universal need that has ascended the public agenda following myriad reports of inadequate provision. Nevertheless, the potential exists for unwitting discrimination when caring for terminally ill patients on the basis of their religion or faith. Recent implementation of the Equality Act 2010, together with the government and professional initiatives, promises to positively impact upon this area of contemporary relevance and concern, although the extent to which facilitative policies can truly enhance patient care will depend upon how these are translated into care at the bedside. The contributions of health professionals will be central in meeting the challenges and seizing the opportunities for meeting the religion and faith interests of patients of South Asian descent.
20
Singh, Rana P. B. "Environmental Ethics and Sustainability in Indian Thought". Journal of Indian Philosophy and Religion 26 (2021): 55–87. http://dx.doi.org/10.5840/jipr2021263.
Pełny tekst źródłaStreszczenie:
Religion (dharma) plays a vital role in the Hindu (Sanatana) quest for understanding and practicing harmony between nature and humanity that result into the formation of a cosmological awakening, i.e. 'transcending the universe.' The importance and applicability of such new consciousness is a sign in promoting global humanism in the 21st century, where environmental ethics and sustainability are the wheels of making the future more humane and peaceful. Arne Naess, who coined the term 'deep ecology' conceiving humankind as an integral part of its environment, gives credit to Gandhi. Gandhi’s contributions help to re-awaken the human spirit to self-realisation, finally leading to revelation promoting human coexistence with nature sustainably, mostly through re-interpretation of Vedantic thought. Under the SDGs (Sustainable Development Goals) the ideas of Gandhi are recognised as a path that makes human coexistence stronger, feasible and co-sharedness, sustainable in peace and harmony with nature. This essay presents ecospiritual contextuality and its vitality concerning a sustainable perspective in line with Gandhi's vision and way of life.
21
Fabris, Adriano. "Identity and communication". Filozofija i drustvo 26, nr 2 (2015): 315–24. http://dx.doi.org/10.2298/fid1502315f.
Pełny tekst źródłaStreszczenie:
The theme of identity is of central importance for the work of sociologists, cultural anthropologists, historians of religion, political scientists, biologists, geneticists, phylologists, logicians, legal scholars, linguists and semiologists. Their research contributions are without doubt productive. However, my approach differs completely. My aim is to investigate the term identity by using philosophical categories, on the one hand, and ethics of communication on the other. I first attempt at clarifying certain problems that characterize the concept of identity. I focus in particular on the relationship between the concepts of "identity" and "alterity". I then analyze these problems in relation to the specific praxis of communication. Within the framework of this investigation I formulate an idea of communication that differs from the currently mos widespread ones and I point out its unique ethical value.
22
Scheffler, Eben. "Jung, the Pentateuch and ethics". Verbum et Ecclesia 25, nr 2 (6.10.2004): 653–75. http://dx.doi.org/10.4102/ve.v25i2.292.
Pełny tekst źródłaStreszczenie:
This article reflects on the contribution that can be made to the interpretation of the Bible by employing the analytical psychology of Carl Jung. After some relevant biographical considerations on Jung, his view of religion and the Bible is briefly considered, followed by a look into Genesis 1-3 in terms of his distinction of archetypes. It is suggested in the conclusion that Jungian psychological Biblical criticism can lead to a changed, but fresh view on the ‘authority’ or influence of the Bible in the lives of (post)modern human beings and their (ethical) behaviour.
23
Cusveller, Bart. "A Calvinist account of nursing ethics". Nursing Ethics 20, nr 7 (6.03.2013): 762–70. http://dx.doi.org/10.1177/0969733012473010.
Pełny tekst źródłaStreszczenie:
A relatively small but intellectually robust strand in the Christian religion is the Reformed tradition. Especially, its Calvinist sensibilities inform this Protestant stance towards human culture in general and vocations in particular. Correspondingly, there are some small but robust contributions to academic discourse in nursing ethics. So far there has been no attempt to bring those together as a distinct approach. This article suggests such a Reformed Christian, especially Calvinist, account of nursing ethics. Central to the Reformed perspective is the notion that God is sovereign over all of creation and culture and hence that there can be no religiously or morally neutral area in human life. Consequently, nursing is not seen as professional to the extent it is based on research evidence or theoretical models, but to the extent it serves the ultimate purpose of the practice of care. In the Reformed view, this purpose is fostering the well-being of human beings in need as intrinsically valuable. Nurses are professionals who accept this responsibility, that is, the whole of expectations holding for personal qualities, conduct and outcomes, required to serve the purpose of care. As this is a moral purpose, succeeding or failing to live up to these expectations is the source of moral issues in nursing.
24
Suleiman, Ibrahim, i Ya’u Idris Gadau. "Sayyid Mawdudi's Contribution towards Islamic Revivalism in the Contemporary Islamic Political thought". International Journal of Islamic Business & Management 2, nr 1 (8.03.2018): 35–48. http://dx.doi.org/10.46281/ijibm.v2i1.51.
Pełny tekst źródłaStreszczenie:
This paper discussed the role and ideas of Sheikh Mawdudi in religion and politics in India and later Pakistan, Lahore. It is very paramount that Islamic scholars are considered to be relevant in moulding the minds of Muslims Ummah towards adherence to their religion and participation in politics and electoral process. Therefore, this article highlights the major contributions made by Mawdudi and outlines his role in terms of revivalism during his life-time and beyond. This is accomplished by investigating his major works and his teachings especially in shaping participation in political circle so as to ensure that Muslims are participated in the political and electoral process in India and Pakistan. In his political thought, Sheikh Mawdudi believed strongly in the formation of Islamic state and participation of Muslims in politics and governance as against the other views of anti-democratic arguments. His major concern is to encourage Muslims Ummah to adhere to the teaching of Islam and participate in all government activities in order to protect the interest of their religion considering the diverse nature of these countries. Therefore, assessing the role played by Mawdudi will significantly improve our understanding of Islamization movement towards determining social reality, justice and equity along Islamic ethics and values.
25
Dunn, Shannon. "GENDER, VIOLENCE, AND SOCIAL JUSTICE IN ISLAM: MUSLIM FEMINIST SCHOLARS IN THE PUBLIC EYE". Journal of Law and Religion 31, nr 3 (listopad 2016): 293–305. http://dx.doi.org/10.1017/jlr.2016.34.
Pełny tekst źródłaStreszczenie:
Three recent books focused on law, gender, and Islam not only make important individual contributions to the field of law and religion, but together, in their attention to issues of gender, sex, violence, and law, signal an important development in both this field and the field of Islamic studies. This state of the field essay examines Kecia Ali's revised and expanded edition ofSexual Ethics and Islam, Ayesha Chaudhry'sDomestic Violence and the Islamic Tradition, and Hina Azam'sSexual Violation in Islamic Law. Individually and collectively, these works shed light on the way that societies use gender as a fundamental tool of social organization and hierarchy. While Ali, Chaudhry, and Azam focus mainly on the classical Sunni Islamic tradition, their insight has wider methodological import for the study of law and religion. Further, they illuminate the intellectual diversity within the Islamic tradition, both in the past and in the present. In doing so, they draw attention to the process of how the intellectual tradition is retrieved and appropriated in contemporary contexts. Finally, their work is historical and descriptive as well as normative: this kind of scholarship challenges the distinction in the study of religion between these two categories. Ali, Chaudhry, and Azam each places her observations and arguments about classical Sunni Islamic texts and traditions in productive conversation with ethical and legal questions that Muslims face today.
26
Coward, Harold. "The contribution of religious studies to public policy". Studies in Religion/Sciences Religieuses 28, nr 4 (grudzień 1999): 489–502. http://dx.doi.org/10.1177/000842989902800405.
Pełny tekst źródłaStreszczenie:
What contribution can Religious Studies make to public policy in Canada and internationally? This article suggests a significant contribution can be made by taking a new approach—one that is correlational, interdisciplinary and builds bridges between the university and the community. Our narrow and less challenging Religious Studies departmental ways must be imaginatively stretched into new patterns. A theoretical approach is sketched and practical examples are given from studies at the Centre for Studies in Religion and Society, University of Victoria, in the areas of "Population, consumption and the environment," "Healthcare ethics," "Ethics and Canadian fisheries" and "Restorative justice."
27
Poonawala, Ismail K. "Ibn Taymiyyah’s Ethics". American Journal of Islam and Society 3, nr 1 (1.09.1986): 161–63. http://dx.doi.org/10.35632/ajis.v3i1.2764.
Pełny tekst źródłaStreszczenie:
Except for the works of the French scholar Henri Laoust and a recent studyby Muhammad Umar Memon, Ibn Taimiya's Struggle against Popular Religion(The Hague and Paris: Mouton, 1976), very few studies of the thought of IbnTaimiya have appeared in English. Makari’s work is therefore a welcome additionto this meager list. Its main contribution lies in dispelling some of themisunderstanding that has all along bedevilled a true appraisal of the thoughtof the Hanbalite doctor.It is unfortunate that some bright and bold spirits of Islam, such as thecelebrated Hanbali doctor and theologian Ibn Taimiya, have remainedmisunderstood not only in the West but also among the Muslims themselves.A good part of the musunderstanding stems no doubt from the fact that formost of his life Ibn Taimiya managed to remain a quite controversial figure.A substantial part of the misunderstanding results from the close associationof his name with the Wahhabi movement which erupted violently towardthe end of the eighteenth century. Muhammad b. Abd al-Wahhab, the founderof the Wahhabi movement, was certainly influenced by Ibn Taimiya and hiswritings, especially in his bitter denunciation of the Sufi rituals, tomb worship,and the cult of saints, and no less in his moral and puritanical activism.In their scrupulous observance of the word of the Qur’an and the sunnu, indeedboth Ibn Taimiya and the Wahhabis resemble each other closely. Justas Ibn Taimiya had led bands of people in raids against the local taverns andshrines, the Wahhabis in their time, too, razed tombs and sacked the holy cities.A distinction must be made, however, between the two. While the Wahhabisrepresent a religio-political movement, Ibn Taimiya was concerned, mainly,with reforming Islam and with reinculcating a positive attitude toward thisworld. He never condemned Sufism per se; rather, his criticism was directedagainst what he defined as inadmissible deviations in doctrine, ritual, andmorals. He has, moreover, left behind a vast legacy of writing. A close scrutinyof his works reveals him as a man of unrelenting intellectual conviction. Heused his uncommon erudition to criticize and reject most of the commonly ...
28
Pérez, Rolando. "Las Casas’ Articulation of the Indians’ Moral Agency". Ethnic Studies Review 43, nr 2 (2020): 77–93. http://dx.doi.org/10.1525/esr.2020.43.2.77.
Pełny tekst źródłaStreszczenie:
This article deals with Bartolomé de Las Casas’ contribution to the notion of universal human rights. Though much study has been devoted to Las Casas’ work, what remains understudied is the Spanish philosopher’s conception of religion, which in many ways resembles what Kant called “the religion of reason.” For Las Casas, then, Christianity was conceived more as a rational system of ethics than as a compendium of Biblical and scholastic dogmas. Like the later Enlightenment philosopher Johann Gottlieb Fichte, Las Casas believed that all humans belonged to the same universal community of rational beings. By examining Las Casas together with Fichte, this article sheds further light on Las Casas’ anticipatory notions of moral agency, formal freedom, rational religion, and the rights of a free people against the use of coercion—regardless of their race, religion, or culture. They are the ideas underpinning his notion of universal human rights (Paulist and Thomist in nature), and his ethics of the Other, who “is just like me”: a rational, feeling human being, deserving of equal justice and rights.
29
Franek, Juraj. "Methodological Consilience of Evolutionary Ethics and Cognitive Science of Religion". Journal of Cognition and Culture 16, nr 1-2 (24.02.2016): 144–70. http://dx.doi.org/10.1163/15685373-12342173.
Pełny tekst źródłaStreszczenie:
For the larger part of modern western intellectual history, it has been assumed that the study of morality and religion requires special methodology, insulated from, and in some important aspects incongruent with, the scientific method commonly used in the realm of natural sciences. Furthermore, even if it would be granted that moral and religious behavior is amendable to scientific analysis, the prospects of using evolutionary theory in particular to do the heavy lifting in explanation of these phenomena have been bleak, since many scholars doubted that a biological theory could possibly offer any valuable contribution. Recent advances in the fields of Evolutionary Ethics and Cognitive Science of Religion disprove both claims, emphasizing empirically founded explanations, demonstrating extraordinarily high degree of methodological consilience, and revealing utmost importance of the application of evolutionary theory in fields of study once deemed to be exclusive domains of social sciences and philosophy.
30
o'g'li, Xoldarov Saidbek Raxmadjon. "EXPLORING THE PHILOSOPHICAL VIEWS OF ABU RAYHAN AL-BIRUNI: A COMPREHENSIVE ANALYSIS". American Journal of Philological Sciences 4, nr 4 (1.04.2024): 24–29. http://dx.doi.org/10.37547/ajps/volume04issue04-05.
Pełny tekst źródłaStreszczenie:
Abu Rayhan al-Biruni, a polymath of the Islamic Golden Age, made significant contributions to various fields, including astronomy, mathematics, geography, anthropology, and philosophy. Among his multifaceted endeavors, his philosophical inquiries stand out, offering profound insights into the nature of existence, knowledge, and the universe. This article aims to provide a comprehensive analysis of al-Biruni's philosophical views, examining his thoughts on epistemology, metaphysics, ethics, and the relationship between science and religion. By delving into his works, including "The Book of Instruction in the Elements of the Art of Astrology" and "The Chronology of Ancient Nations," we illuminate al-Biruni's philosophical legacy and its relevance to contemporary discourse.
31
Datok Bondaharo, Syukur Kholil i Lahmuddin Lubis. "The Influence of Family Communication, Islamic Religious Education Teachers and Peers on the Ethics of Islamic Communication in Vocational High School I Students in Percut Sei District, Deli Serdang Regency". Britain International of Humanities and Social Sciences (BIoHS) Journal 2, nr 1 (3.03.2020): 328–40. http://dx.doi.org/10.33258/biohs.v2i1.196.
Pełny tekst źródłaStreszczenie:
the perspective of Islam as written by Muslimah from the An-Nadwah Kuala Tungkal Islamic College of Religion (STAI), the communication meant by Islamic communication is communication that is morally al-karimah or ethical. This aim of paper intends to raise the discourse regarding the ethics of communication that occur in the world of Education, especially what happens to students who are in Vocational High School I Percut Sei District, Deli Serdang Regency. This study uses a quantitative approach. The population of this research is the students of Vocational High School I Percut Sei District Tuan Deli Serdang Regency. the total population of the three class levels is 2174 people. The results show that Peer communication to public vocational high school students 1 Percut Sei Tuan Deli serdang has a significant effect on students' Islamic communication ethics. This influence is shown by the contribution of peer communication by 0.218 units to the ethics of Islamic communication of students. Peer communication has a positive effect on students' Islamic communication ethics. The better the peer communication with students, the better the ethics of student Islamic communication. Family communication, communication of Islamic religious education teachers and peer communication together have a significant effect on the ethics of Islamic communication of students. The influence is 50.9%. This means ethics.
32
Lehmann, Karsten. "Ethics Education in the Context of an Interreligious Encounter Day (IED): Empirical Research Results from Austria". Religions 15, nr 4 (23.03.2024): 389. http://dx.doi.org/10.3390/rel15040389.
Pełny tekst źródłaStreszczenie:
This article adds an empirical contribution to international discussions on interreligious education, taking the point of view of the academic study of religion. It presents results from a Viennese research project that used a participant observation design to analyze one of the more recent pedagogical formats to deal with religious plurality at school—the so-called Interreligious Encounter Day (IED). More precisely this article focuses on the role of Ethics Education (EE) within the context of a specific IED that was organized in 2019. Along those lines, it highlights the ambiguity of IED practices at a school by presenting a threefold argument: first, the article makes the point that the IED opened up a space to explicitly make religion a subject of discussion at school. Second, it argues that—within the context of the IED—religion is constructed in a specific way that can be described as ‘school religion’. Third, it proposes that the observed IED format has the tendency to prioritize specific individual constructions of religion—especially those prompted by theology.
33
Abadi, Totok Wahyu. "Aksiologi: Antara Etika, Moral, dan Estetika". KANAL: Jurnal Ilmu Komunikasi 4, nr 2 (3.03.2016): 187. http://dx.doi.org/10.21070/kanal.v4i2.1452.
Pełny tekst źródłaStreszczenie:
Science is essentially neutral. The neutrality of science depends on man. Ontologically and axiologically, it is man who determines and gives judgments about good and bad. Einstein says that science without religion is blind, and religion without knowledge is paralyzed. For that, in the axiological side, science must make a more useful contribution to human life. This paper explain how axiology as one of the main pillars of philosophy reveals issues of value, ethics, morals, and aesthetics.
34
Medina, Néstor. "An Emerging Social Ethics". Pneuma 42, nr 3-4 (9.12.2020): 477–99. http://dx.doi.org/10.1163/15700747-bja10023.
Pełny tekst źródłaStreszczenie:
Abstract This article proposes that a new pentecostal social ethic is emerging in the region. Examining recent developments of Pentecostalism in Latin America along with Latin American scholars, I will discuss, in thematic form, some of the recent developments affecting pentecostal movements in the region from revising its historical origins, celebrating its internal diversity, reconsidering political involvement, reclaiming the crucial role of women’s contributions, to developing a social ethics seeking to respond in relevant ways to the social issues confronted by the Latin American population. Though the influence of liberation theology is noticeable, these groups are drawing on the pentecostal experience to reinterpret their relationship with the larger social context and internally. Particular attention is given to the great internal diversity within pentecostal movements in Latin America
35
Skillen, James, Richard Baer, Gregory Hitzhusen, Karl Johnson i James Tantillo. "From Delight to Wisdom: Thirty Years of Teaching Environmental Ethics at Cornell". Worldviews: Global Religions, Culture, and Ecology 8, nr 2-3 (2004): 298–322. http://dx.doi.org/10.1163/1568535042690871.
Pełny tekst źródłaStreszczenie:
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.
36
Tabishat, Mohammed. "After the Body". Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 3, nr 1 (23.09.2008): 77–96. http://dx.doi.org/10.1558/post.v3i1.77.
Pełny tekst źródłaStreszczenie:
Transplantation of body parts has long provoked debates in Egypt among various community leaders who most notably represent the institutions of medical care, the law, religion and politics. The debates include diverse issues stretching most significantly from the practical benefits of these advanced surgeries, to their contribution of preserving the overall integrity of society as a whole as they provide solutions to purely medical problems while simultaneously solving larger moral, social and ethical challenges. I consider these debates to be representations constituted by a discourse of power over the body, which I suggest to should be viewed not only as a skin-bound physical entity but more significantly as a space incarnating the moral, ethical and spiritual aspects of society at large. Furthermore, I suggest that this conceptualization, in which religion, the law and ethics play the most significant roles, throws doubt over materialist perspectives of embodiment and calls for further attention to the notion of ensoulment.
37
Retolaza, Jose Luis, i Leire San-Jose. "Single case research methodology: a tool for moral imagination in business ethics". Management Research Review 40, nr 8 (21.08.2017): 890–906. http://dx.doi.org/10.1108/mrr-07-2016-0179.
Pełny tekst źródłaStreszczenie:
Purpose Although there are several often-used case research methods for teaching purposes, these cannot be used to conduct scientific research into business ethics, perhaps owing to criticism levelled against it. The precise aim of this work is to expound and argue for its use within the framework of scientific hypothetical-deductive methodology. Design/methodology/approach The opportunities offered by this methodological approach, both from an inductive (Eisenhardt, 1989; Dyer and Wilkins, 1991) and a deductive perspective (Yin, 1993; Carson et al., 2000), have been wasted, creating a need for scientific contributions within this area; hence, this study. It was carried on a theoretical approach of the use of single case applied to corporate management based on religion and spirituality inclusion. Findings The results obtained indicate that the single-case research method makes it possible to put forward alternative hypotheses to the dominant hypothesis, making contributions to the theory. Concretely, the scientific legitimacy of its use is justified by what it has been called “possibilistic hypothesis” for what it is not necessary to collect a large data or make an empiric research. Practical implications In the field of business ethics, these hypotheses (possibilistics) make alternatives stand out that widen the moral responsibility of decision-makers. It implies an open mind for decision-makers and rigorous arguments using just a single case. Reinforce and make them easier based on moral imagination improvement. Originality/value The decision process is complex, but in this rich method, the single-case study could permit establishing rigorous and robust decisions easily. The case study is not used widely for management, but this perspective could enrich and increase its use.
38
Welch, Elizabeth. "Pieter Vos, (2018) Liturgy and Ethics: New Contributions from Reformed Perspectives". Ecclesiology 17, nr 2 (12.07.2021): 303–5. http://dx.doi.org/10.1163/17455316-17020015.
Pełny tekst źródła
39
Jakobsen, Jonas, i Kjersti Fjørtoft. "In Defense of Moderate Inclusivism: Revisiting Rawls and Habermas on Religion in the Public Sphere". Etikk i praksis - Nordic Journal of Applied Ethics, nr 2 (17.11.2018): 143–57. http://dx.doi.org/10.5324/eip.v12i2.2267.
Pełny tekst źródłaStreszczenie:
The paper discusses Rawls’ and Habermas’ theories of deliberative democracy, focusing on the question of religious reasons in political discourse. Whereas Rawls as well as Habermas defend a fully inclusivist position on the use of religious reasons in the ‘background culture’ (Rawls) or ‘informal public sphere’ (Habermas), we defend a moderately inclusivist position. Moderate inclusivism welcomes religiously inspired contributions to public debate, but it also makes normative demands on public argumentation beyond the ‘public forum’ (Rawls) or ‘formal public sphere’ (Habermas). In particular, moderate inclusivism implies what we call a ‘conversational translation proviso’ according to which citizens have a duty to supplement religious with proper political arguments if – but only if – they are asked to do so by their co-discussants. This position, we argue, is more in line with the deeper intuitions behind Rawls’ political liberalism and Habermas’ deliberative model than is the fully inclusivist alternative.
Keywords: conversational translation proviso, deliberative democracy, ethics of citizenship, Habermas, moderate inclusivism, public reason, Rawls
40
Ghaly, Mohammed. "Biomedical Scientists as Co-Muftis: Their Contribution to Contemporary Islamic Bioethics". Die Welt des Islams 55, nr 3-4 (26.11.2015): 286–311. http://dx.doi.org/10.1163/15700607-05534p03.
Pełny tekst źródłaStreszczenie:
By the beginning of the 1980s, deliberations on Islam and biomedical ethics started to assume a systematised and collective form through combining contributions from Muslim religious scholars and (Muslim) biomedical scientists. The original idea was that biomedical scientists would inform and educate Muslim religious scholars about the scientific and biomedical aspects of specific bioethical issues. After being equipped with sufficient information about these technical aspects, religious scholars would embark upon their normative role by construing the religio-ethical Islamic standpoint. This proposed strict division between the tasks of biomedical scientists and those of religious scholars did not prove to be viable during the gatherings which hosted both groups. Instead of confining themselves to the informative role, biomedical scientists infringed upon the normative role which is typically assigned to Muslim religious scholars alone. Besides presenting technical information, they also presented their own perspectives on how Islamic scriptures should be employed in order to develop the Islamic religio-ethical standpoints. This article explains how biomedical scientists moved from being just “informants” for the religious scholars to becoming eventually “co-muftis”.
41
Chigudu, Daniel. "The African Tradition and the Nexus Between Public Sector Ethics and Culture: A Critical Analysis". Journal of Social Sciences Research, nr 510 (10.10.2019): 1428–34. http://dx.doi.org/10.32861/jssr.510.1428.1434.
Pełny tekst źródłaStreszczenie:
Globalisation of public service delivery practices must overcome cultural and ethical barriers in their diversity. The pervasive Christian gospel and Islamic religion are believed to be concerned more in spirituality and less concerned with governance and political systems. The objective of this study is to expound the dilemma facing an ethical public service delivery system and to suggest possible solutions. The research methodology is a qualitative approach employed through content analysis. Findings indicate that for African states, alternative public service delivery is a question of choice by those wielding power, authority and political will. The study provides ethical initiatives to accommodate such diversity in building public sector ethics and culture. Simply relaying public service delivery strategies deemed successful in other states may not necessarily translate into success due to some ethical and cultural variations. What obtains is that, states that claim to be faith based or to carry religious ethical practices sometimes lead way ahead of others in unethical administrative practices. The contribution of the study is an additional item to the list of factors militating against effective service delivery and lack of public sector cultural ethics. This phenomenon should be tackled head-on so that service delivery is not compromised.
42
BROCK, CORY C. "Bavinck as Public Theologian: Philosophy, Ethics, and Politics". Unio Cum Christo 6, nr 2 (1.10.2020): 115. http://dx.doi.org/10.35285/ucc6.2.2020.art6.
Pełny tekst źródłaStreszczenie:
As a result of the Enlightenment, the privatization of religion, and the dissociation of theology and the university, public theology has become a very pertinent topic. While public theology emerged as a discipline in the 1980s, the neo-Calvinist tradition, led by Abraham Kuyper and Herman Bavinck, was engaged in public-theological reasoning long before. Although not using the expression public theology, Bavinck offers a public theology in multiple ways. For him, it is a theology for and of the church. His main contribution, however, lies in his philosophical works, where he brings theo-logic to bear on the questions facing the various publics. Addressing current events, he sought to give answers founded on the Triune God. His essay “Ethics and Politics,” written during the Great War, is a primary example. KEYWORDS: Herman Bavinck, neo-Calvinism, public theology, philosophy, ethics, politics
43
Fischer, Johannes. "Zwischen religiöser Ideologie und religiösem Fundamentalismus". Evangelische Theologie 74, nr 1 (luty 2014): 22–40. http://dx.doi.org/10.14315/evth-2014-74-1-22.
Pełny tekst źródłaStreszczenie:
Abstract According to a wide-spread opinion, protestant ethics is based on its Christian understanding of reality. Hence the task of protestant ethics is seen in the deduction and justification of moral judgments about ethically controversial questions from premises of the Christian faith. The present contribution offers an in-depth critique of this predominant view. Its assumption is that this concept is based on a wrong understanding of both moral and religion. Either one is connected to the presence of reality (»Wirklichkeitspräsenz«); thus the relation between the two has to be determined within the horizon of the presence of reality instead of theoretical deductions and constructs.
44
Kian, Lia. "Political and Religious Contributions in Economic Development". Integrated Journal of Business and Economics 2, nr 1 (16.02.2018): 104. http://dx.doi.org/10.33019/ijbe.v2i1.63.
Pełny tekst źródłaStreszczenie:
The great conclusion of this paper is to prove the synergy between religion and politics in the economic development of a State. The more polarized the system of ethical-religious and political beliefs, the more help the economic development of a State. Based on the discourse on the religion and politics of the author in the direction of Beng-Lan Goh (2006), Wilson Erin K (2014), and Melleuish Gregory (2014) explaining the ideology of the state as an alternative logic forming religious symbolism from capitalist exploitation or commoditization, the best civilian politics in serving the people's welfare by rejecting the dichotomy of morality and interest systems, as well as religious and political understanding limits the capacity of religious clerics and actors in their significant influence on religious actions and rituals to the political sphere that greatly affects economic growth. The authors oppose the opinions of Bin Hassan (2007), San Juan (2011), Martinelli (2013) and Faux Jeff (2004) explaining that Effects of Islamic revival around the world in the competition of political power that directly and indirectly contribute to the development of Islam in politics, the United States and transnational geopolitical interests as a consequence of the contradiction between emerging and conservative nationalist impulses, the United States Congress that has successfully influenced key decisions on regulatory policy, has so far weakened existing systems and American economic politics flourish across borders, the same that happens in today's globalized economy. The data used in this paper comes from secondary data obtained from books, magazines, the Internet and other documentation relating to the study of the problems and this paper. This writing is descriptive qualitative with the approach of the research library.
45
Meo, Reinardus L. "SUMBANGAN ETIKA GLOBAL HANS KÜNG DEMI TERWUJUDNYA PERDAMAIAN DAN RELEVANSINYA BAGI INDONESIA". Jurnal Ledalero 18, nr 1 (26.06.2019): 103. http://dx.doi.org/10.31385/jl.v18i1.157.103-122.
Pełny tekst źródłaStreszczenie:
<p><strong>Abstract:</strong> This article is aimed at introducing Hans Küng’s global<br />ethic and its contributions to world peace. Various crises which<br />have hit and are hitting the world motivated Küng to again<br />struggle to bring peace about and to establish a new, better life<br />order. By a global ethic – a basic consensus on binding values, noncancellable<br />criteria, and basic attitudes which are affirmed by all<br />religions, although dogmatically they are different, and which can<br />actually be given by non-believers – Küng emphasizes important<br />roles of religions without disregarding non-religious communities,<br />which are principally present to bring peace about as the main<br />characteristic of their teachings. Specifically, Küng’s opinion is<br />relevant in an effort to bring peace about in Indonesia, which is<br />very plural. Realizing that threats against peace and plurality in<br />Indonesia often come and result from interreligious conflicts, a<br />dialogue is absolutely necessary. As a concrete form of a global<br />ethic, Küng suggests a critical dialogue. Representatives of the<br />religions in Indonesia need to step forward and sit together in a<br />give-and-take dialogue which introduces the special aspect and<br />main direction of each of the religions. Followers’ steadfastness<br />in the principles and seriousness in following the religions are<br />two main keys to a critical dialogue, which can penetrate the<br />foundation of each religion with all of its consequences.</p><p><br /><strong>Keywords:</strong> Peace, Crisis, Global Ethic, Religion, Critical Dialogue</p>
46
Wójcicki, Włodzimierz. "Ethics and economy during the COVID-19 pandemic". Economic and Regional Studies / Studia Ekonomiczne i Regionalne 16, nr 3 (1.09.2023): 473–88. http://dx.doi.org/10.2478/ers-2023-0031.
Pełny tekst źródłaStreszczenie:
Abstract Since the beginning of formation of societies (families, tribes), people have looked for ways of arranging mutual relationships so as to improve safety, comfort and development and to be able to differentiate between what is good and what is evil, on the level of everyday life. In their struggles with nature, they sought support in faith. Priests became the intellectual elite, and guidelines how to act became the content of religion. On the higher level of integration, the role of rulers became prominent, and guidelines were sought in the law established by them, with specific contribution from more important subjects (hierarchs). In the background of this process, wise men (philosophers) and theologians made efforts to create and arrange a system of cultivated values in important fields and circumstances of life. The paper deals with the question of ethics in the healthcare sector and during the pandemic.
47
Hollowell, Adam Edward. "Revising Basic Christian Ethics: Rethinking Paul Ramsey’s Early Contributions to Moral Theology". Studies in Christian Ethics 23, nr 3 (25.06.2010): 267–83. http://dx.doi.org/10.1177/0953946810368025.
Pełny tekst źródła
48
Esposito, John L., i Imtiyaz Yusu. "Editorial". American Journal of Islam and Society 28, nr 3 (1.07.2011): i—xii. http://dx.doi.org/10.35632/ajis.v28i3.1239.
Pełny tekst źródłaStreszczenie:
This special issue of the American Journal of Islamic Social Sciences onIsmail al Faruqi is prepared to honor the memory and contribution of ProfessorIsmail al Faruqi to the academia, the history of Islamic thought,and the development of the Muslim community (Ummah). Providing aperspective twenty-five years after Professor al Faruqi’s death, it providesthought-provoking papers relating of the person, mission, and intellectualjihad initiated by Professor al Faruqi.Ismail Raji al Faruqi (1921–1986) was a great scholar of Islam in moderntimes. His scholarship covered a broad spectrum of Islamic studies: thestudy of religion, Islamic thought, approaches to knowledge, history, culture,education, interfaith dialogue, aesthetics, ethics, politics, economics,science, and gender issues. He had indeed an encyclopedic knowledge, arare person among contemporary Muslim scholars.Ismail al-Faruqi laid the foundation for a new interpretation and analysisof the quintessence of tawhid and its relevance in various dimensionsof human life and thought. He also made unique contributions to the studyof Islam and its relevance to the contemporary age. In fact, many of hisunique contributions to Islamic scholarship remain especially relevant todayand have been carried on and extended by many of his former.Professor al Faruqi was a founder of “the school of Islamization ofknowledge,” which has been incorporated at several international Islamicuniversities. His school of thought, academic approach, and practice is alsobeing applied by hundreds of his students who are teaching and doing researchat different universities in all continents.This special issue of the American Journal of Islamic Social Sciences,revisits the intellectual legacy and continuing influence of Professor Ismailal Faruqi since his death ...
49
Vega Gutiérrez, Ana María. "Building a New Humanism for a Globalised World: The Contribution of Religion". Ecclesiastical Law Journal 23, nr 3 (23.08.2021): 294–321. http://dx.doi.org/10.1017/s0956618x21000375.
Pełny tekst źródłaStreszczenie:
Humanity's challenges have become more acute in recent decades. The international environment has been characterised by rapid change, uncertainty, increased complexity and new trends. Despite the seeming unanimity of the international community in accepting human dignity and human rights as the foundation of a just society, the gap between systems and reality is widening around the world, exacerbated at the same time by globalisation and a liberal, individualistic and consumerist model of democracy. This article seeks to identify a new humanism that can be seen in UNESCO's work in the multifaceted field of culture, with culture as an enabler of sustainable development, peace and economic progress. On the one hand, it examines the confrontation between the politics of recognition and the politics of resentment in dealing with the management of diversity in increasingly complex societies. On the other hand, it analyses the relevance of religion, and particularly the work of the Holy See and successive popes, in culture, public ethics and social cohesion.
50
Cates, Diana Fritz, Irene Oh, Bruce Grelle, Simeon O. Ilesanmi, John Kelsay, Paul Lauritzen, David Little, Ping‐Cheung “PC” Lo i Kate E. Temoney. "In Honor and Memory of Sumner B. Twiss". Journal of Religious Ethics 51, nr 4 (grudzień 2023): 545–66. http://dx.doi.org/10.1111/jore.12461.
Pełny tekst źródłaStreszczenie:
ABSTRACTSumner B. (Barney) Twiss, who died in 2023, was for ten years a General Editor of the Journal of Religious Ethics (JRE). He was a frequent contributor of articles, a member of the JRE Editorial Board, and a member of the journal's Board of Trustees. In this article, colleagues and students reflect on some of his many contributions, not only to the JRE but to the broader discursive fields of comparative religious ethics and human rights.