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Laura A. Novak MS MPS Jessica M. LaCroix PhD Kanchana U. Perera MSc Max Stivers MA Natasha A. Schvey PhD Jeffrey L. Goodie PhD ABPP Cara Olsen PhD Tracy Sbrocco PhD David B. Goldston PhD Alyssa Soumoff MD Jennifer Weaver MD Marjan Ghahramanlou-Holloway PhD 《Suicide & life-threatening behavior》2023,53(1):75-88
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David Novak 《The Journal of religious ethics》2008,36(2):181-211
Jewish ethics like Judaism itself has often been charged with being "particularistic," and in modernity it has been unfavorably compared with the universality of secular ethics. This charge has become acute philosophically when the comparison is made with the ethics of Kant. However, at this level, much of the ethical rejection of Jewish particularism, especially its being beholden to a God who is above the universe to whom this God prescribes moral norms and judges according to them, is also a rejection of Christian (or any other monotheistic) ethics, no matter how otherwise universal. Yet this essay argues that Jewish ethics that prescribes norms for all humans, and that is knowable by all humans, actually constitutes a wider moral universe than does Kantian ethics, because it can include non-rational human objects and even non-human objects altogether. This essay also argues that a totally egalitarian moral universe, encompassing all human relations, becomes an infinite, totalizing universe, which can easily become the ideological justification ( ratio essendi ) of a totalitarian regime. 相似文献
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Studies in Philosophy and Education - 相似文献
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David Novak 《The Journal of religious ethics》2004,32(2):237-254
With the passing of disputations between Jewish and Christian thinkers as to whose tradition has a more universal ethics, the task of Jewish and Christian ethicists is to constitute a universal horizon for their respective bodies of ethics, both of which are essentially particularistic being rooted in special revelation. This parallel project must avoid relativism that is essentially anti‐ethical, and triumphalism that proposes an imperialist ethos. A retrieval of the idea of natural law in each respective tradition enables the constitution of some intelligent common ground for ethical cooperation in both theory and practice between the traditions. This essay also suggests how the constitution of this common ground could include Muslims as well. The constitution of this common ground enables religious ethicists to present more cogent ethical arguments in secular space, but only of course, when those who now control secular space are open to arguments from members of any religious tradition. 相似文献
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Studies in Philosophy and Education - 相似文献
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