By William Schweiker

Written by means of the world over well known students, this Companion maps the ethical teachings of the world’s religions, and in addition charts new instructions for paintings within the box of non secular ethics.

• Now to be had in paperback, this can be a wealthy source for figuring out the ethical teachings and practices of the world’s religions
• contains particular discussions of matters in ethical concept
• bargains huge therapy of the world’s significant non secular traditions, together with Judaism, Christianity, Islam, Buddhism, Hinduism, chinese language religions and African religions
• Compares the ways that the religions supply assets for addressing present ethical demanding situations in parts resembling ecology, economics, international dynamics, spiritual battle, human rights and different topics.

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Additional info for The Blackwell Companion to Religious Ethics (Blackwell Companions to Religion)

Sample text

How then are we to judge the work of a religious ethicist? This is a question hotly debated in the pages of this Companion, particularly in Part I. Generally stated, two criteria bear on a hermeneutical standpoint in ethics. First, any adequate ethical claim, whether about the beliefs and practices of a specific tradition or a proposal for meeting a current moral problem, must prove its great adequacy to relevant material in argumentative exchange. A position is truer than some other insofar as it answers more comprehensively and coherently the range of questions specified in the dimensions of ethics.

In its basic form, the argument logically prohibits the deriving of evaluative conclusions from factual premises. But in practice, it carries far-reaching implications for ethics. One of its effects was to sever the deep connection between moral claims and a wider vision of reality that had been traditionally affirmed by many metaphysical systems and religious traditions. Moral – as well as religious, political, and aesthetic – beliefs were no longer regarded as genuine insights into the character of reality, but as the subjective attitudes or recommendations of the thinker who proposed them (Murdoch 1960).

E. Moore argued that moral terms such as “good” and “right” refer to some really existing property of persons, actions, or institutions. , happiness); it is sui generis. Moore was, in this respect, a nonnaturalist. Non-naturalists deny that moral values can be derived from any determinate account of non-moral nature. Kant, for example, held that the ground of obligation must be sought not in the nature of the moral agent or the agent’s circumstances, but a priori in the concepts of pure reason.

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