基督宗教伦理学的理论特质

本文从检讨道德与宗教的关系出发,具体分析基督宗教伦理学的各种重要定义以及由此引出的基本问题。在此基础上,作者又逐一检讨了基督宗教伦理学独特的思想本质。最后,作者对基督宗教伦理学的展开历史以及每一历史时期的特点作了简明而清晰的梳理。     

The Innocuous Legacy of Christian Ethics in Comparative Religious Ethics

I argue that even if the influence of Christian ethics on comparative religious ethics (CRE) is inevitable, it need not be problematic. The legacy would only be worrisome if it stacked the deck in favor of Christian ethics or predisposed comparative ethicists to conform to the methods or thematic concerns of Christian ethics. Following Gadamer, I suggest that the ideal of presuppositionless objectivity is an illusion that applies to not only those who emerge from a Christian cultural context but in every global context. Given the specific historical and cultural contexts of the emergence of CRE, the residue of Christian ethics in CRE is understandable and expected. Thus, the legacy of Christian ethics in CRE will only be problematic to the extent that the potential dangers of Christian hegemony remain hidden, which does not seem to be the case in the contemporary academic context.     

Between Christian Ethics and Religious Ethics

By focusing on questions concerning what kind of training graduate students in theology and ethics and religious ethics should receive, I try to initiate a conversation we need to have about the kind of work the JRE should foster.     

Models of Christian Ethics

Books reviewed: Allsopp, Michael A., Models of Christian Ethics
Reviewed by Tracy J. Trothen
Queen's University     

Recentering Christian Ethics as Comparative Religious Ethics

The filial relationship between Christian ethics and Comparative Religious Ethics (CRE) need not be perniciously distortive and can be salutary for comparative work. I suggest that the suspicions about CRE as a disguised form of a “Christian ethical enterprise” are overstated and that we can appreciate the value of the legacy of Christian ethics for comparative work in the focal themes of emancipatory criticism and common morality. Both of these themes, even if influenced by Christian ethics, reflect more universal social‐moral problems that can be discerned in cross‐cultural contexts.     

The Refusal of Work in Christian Ethics and Theology

Reviewing major accounts in Christian ethics and theology concerning work reveals a set of assumptions that together form the field's current “common sense” regarding this central human activity: work is part of what it fundamentally means to be a human; there is an aspect of work that is intrinsically good, because it reflects God's work; and work that is degrading can be transformed into this intrinsic good. An emerging body of social thought, however, interrogates work from an anti‐work perspective, rejecting capitalism's demand that people be integrated as fully as possible into the profit‐generating modern‐day work structure. After exploring core tenets of the anti‐work perspective, this essay reconsiders the assumptions often made about work in Christian ethics and theology and delineates some contours of anti‐work Christian normative interpretations of work.     

On the Legacy of Christian Ethics in Comparative Religious Ethics

This essay is an exploratory inquiry into possible Christian ethical residues in the field of comparative religious ethics (CRE), focusing particularly on the themes of tradition and canon, trajectories of ethical reflection, emancipatory criticism, common morality, and the notion of discipline. It is suggested that even if such traces exist, they may not be detrimental to the field as currently practiced.     

Reconstructing Christian Ethics: Exploring Constructivist Practices for Teaching Christian Ethics in the Masters of Divinity Curriculum

This article reflects on an effort to incorporate constructivist pedagogies (learner‐centered, inquiry‐guided, problem‐based models of teaching) into an introductory class on Christian Ethics in an M.Div. curriculum. Although some students preferred more traditional pedagogies, the majority found that constructivist pedagogies better accommodated different life experiences, diverse learning styles, and other features of the M.Div. curriculum. Further, a qualitative assessment of one student exercise indicates that constructivist pedagogies have benefits over traditional pedagogies. Specifically, students' work on a learning‐group research project displayed creativity, depth, and breadth not found in individual research papers. Nonetheless, lukewarm student feedback also demonstrated the need to consider wider factors when attempting such innovations.     

The Distinctiveness of Polyamory

Polyamory is a form of consensual non‐monogamy. To render it palatable to critics, activists and theorists often accentuate its similarity to monogamy. I argue that this strategy conceals the distinctive character of polyamorous intimacy. A more discriminating account of polyamory helps me answer objections to the lifestyle whilst noting some of its unique pitfalls. I define polyamory, and explain why people pursue this lifestyle. Many think polyamory is an inferior form of intimacy; I describe four of their main objections. I explain how commitment to ‘the polyamorous possibility’ prompts one to viscerally experience personal, practical, and social constraints. Unlike monogamous dynamics, these confrontations are mediated by third parties who destabilise the familiar dynamics of coupled life. Polyamory can be emotionally challenging but, as I outline in the article, it is sustained by interpersonal emotional work that helps people feel and understand their emotions, communicate without confrontation, and contain the difficult emotions of others. This work is qualitatively and quantitatively intensified in polyamory. Finally, I rebut objections to polyamory whilst also acknowledging the ways polyamory has its own pitfalls.     

Christian Ethics,Religious Ethics,and Secular Ethics: A Contemporary Reappraisal

In this essay, I argue that Christian ethicists should not think of themselves as religious ethicists. I defend this claim by arguing that the concept of religious ethics, as it has come to be understood as a discipline that is distinct from secular ethics, is incoherent. In part one, I describe the fraught attempts by theologians in the 20th century to identify the distinctiveness of Christian ethics. In part two, I argue that certain accounts of natural law unwittingly reinforce a problematic conception of secular ethics. Part three examines some trends in religious studies and comparative religious ethics to highlight problematic conceptions of religion. Drawing together these strands of inquiry, I contend that that the secular-religious dichotomy in contemporary ethics should be rejected, but by the same token, I suggest that comparative ethics remains a worthwhile enterprise.     

Political Worship: Ethics for Christian Citizens

Book reviewed:
Political Worship: Ethics for Christian Citizens by Bernd Wannenwetsch, translated by Margaret Kohl (Oxford: Oxford University Press, 2004) xiv + 402 pp. Reviewed by M. Therese Lysaught Department of Religious Studies 300 College Park University of Dayton Dayton, OH 45469-1530 USA     

The Distinctiveness of Pastoral Counseling

The author maintains that if the field of pastoral counseling is to achieve an identity that will satisfy both theologians and psychologists, then two issues must be faced. First, pastoral counselors must resolve the dilemma between the humanistic values of the psychotherapeutic community and the theological values of the religious community. Second, pastoral counselors must articulate the empirical distinctiveness of their practice. The author argues that the value dilemma should be approached through a Christian humanism that integrates the sacred and the secular without collapsing them. The author concludes with a discussion of the cognitive developmental approach as an example of a promising model for pastoral counseling practice and research.     

The Form of the Matter: Heidegger, Ontology and Christian Ethics

Martin Heidegger's late thought on technology raises a potent set of observations regarding the relationship of technology and ontology. Oliver O'Donovan is shown to have similar concerns to Heidegger on this topic, concerns which he addresses from within a theological framework which places technological making within the guiding role of created order. Karl Barth's Church Dogmatics II/1 account of the perfections of God is applied to sharpen O'Donovan's account of natural knowledge, clarifying the relation between natural and redeemed understandings of the normativity of the form of matter.     

基督教伦理与西方文明

引言 在西方,几个世纪以来,宗教问题一直是战乱与暴力的首要原因。而今天因信仰不同而引起的战乱则遍及全世界。犹太人、基督徒、穆斯林教徒都在宣讲各自的同情,和平,爱,但他们之间却几千     

Aquinas's Opposition to Killing the Innocent and its Distinctiveness within the Christian just War Tradition

This essay argues that Aquinas's position regarding the killing of innocent people differs significantly from other representatives of the Christian just war tradition. While his predecessors, notably Augustine, as well as his successors, from Cajetan and Vitoria onward, affirm the legitimacy of causing the death of innocents in a just war in cases of necessity, Aquinas holds that causing the death of innocents in a foreseeable manner, whether intentionally or indirectly, is never justified. Even an otherwise legitimate act of just war cannot legitimate causing the death of innocent people, as this can never advance the common good. This stance also contrasts sharply with much modern and contemporary double effect theorizing in relation to jus in bello. In this regard, Aquinas's position, shaped decisively by his biblical and theological commitments, may point the way towards an ethical orientation beyond the typical divisions of “pacifism” and “just war.”