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263.
Sumner B. Twiss 《The Journal of religious ethics》2004,32(1):39-70
An illustrative comparison of human rights in 1948 and the contemporary period, attempting to gauge the impact of globalization on changes in the content of human rights (e.g., collective rights, women's rights, right to a healthy environment), major abusers and guarantors of human rights (e.g., state actors, transnational corporations, social movements), and alternative justifications of human rights (e.g., pragmatic agreement, moral intuitionism, overlapping consensus, cross‐cultural dialogue). 相似文献
264.
John J. Carvalho 《Zygon》2006,41(1):113-124
Abstract. Understanding the structure of a scientific world view is important for the dialogue between science and religion. In this essay, I define comprehensive worldview and distinguish it from the more focused non comprehensive worldview. I explain that scientists and the public at large agree that modern research works in a scientific as opposed to nonscientific worldview. I give some of the essential elements of any scientific worldview that differentiate it from nonscientific ones. These elements are the general pre suppositions of science, the methods of science, and the articles of justification for the conclusions science puts forward. I question whether a scientific worldview can allow philosophical and theological tenets, which might appear to stand opposed to scientific paradigms, and conclude that the answer lies in the scope of its comprehensiveness. 相似文献
265.
Lubomir Batka 《Dialog》2006,45(2):143-151
Abstract: To Lutherans, the Augsburg Confession is important despite the widespread ignorance throughout the church regarding what it actually says. A re‐examination of the Augsburg Confession, for example, provides a realistic and profound anthropology, understanding the human being in terms of original sin (peccatum radicale) while, at the same time, graced by God through justification. Whether or not Lutheranism will have a future in an increasingly secular society will depend on the faithfulness and astuteness of the Lutheran Christians themselves. 相似文献
266.
Jeremy Rehwaldt‐Alexander 《Dialog》2006,45(4):376-381
Abstract : This article addresses two problems in the development of an adequate Lutheran ethics in our time: moral quietism in the public square and an overly narrow and individualistic moral vision. I argue that the construction of grace as “freedom” tends toward “cheap grace” and that grace needs, then, to be thought of as a compelling of moral striving. Second, I argue that our sense of moral despair today should be broadened to focus on our participation in social structures that damage humans and the nonhuman world as much as on our personal and individual failings. 相似文献
267.
人际伦理观下的资源物权立法的理论与实践局限,导致了人与资源的紧张关系。资源物权立法应凸现生态伦理观的价值取向,并具体贯彻生态限制、可持续发展的资源利用、环境权限制以及强化资源物权的生态义务等原则。加强生态伦理观的价值取向在我国资源物权立法中的渗透力度,确立有关资源物权立法的一般生态原则,为防止生态伦理成为生态乌托邦,特别应将资源物权的生态义务类型化、内化。 相似文献
268.
Erich H. Loewy 《Theoretical medicine and bioethics》1995,16(2):215-222
An argument based on Kant for access to health-care for all is a most helpful addition to prior discussions. My paper argues that while such a point of view is helpful it fails to be persuasive. What is needed, in addition to a notion of the legislative will, is a viewpoint of community which sees justice as originating not merely from considerations of reason alone but from a notion of community and from a framework of common human experiences and capabilities. 相似文献
269.
Giacomo Melis 《Australasian journal of philosophy》2018,96(2):367-379
One important distinction in the debate over the nature of epistemic justification is the one between propositional and doxastic justification. Roughly, while doxastic justification is a property of beliefs, propositional justification is a property of propositions. On a rather common view, which accounts for doxastic justification in terms of propositional justification plus the so-called ‘basing relation’, propositional justification is seen as the prior notion, and doxastic justification is explained in terms of it. According to the opposing view, the direction of explanation needs to be reversed, and doxastic justification should be seen as primary. I distinguish between two notions of priority, and I argue that they give different verdicts with respect to the issue of which notion of justification comes first. The lesson may be taken to be that propositional and doxastic justification are in a relation of intertwinement. 相似文献
270.
Ted Peters 《Dialog》2018,57(1):12-17
The violence and death in Charlottesville on August 14, 2017 led to a national and even international barrage of condemnations of white supremacy along with condemnations of those who were slow to condemn. Why do we like to judge and condemn? And why do we do it with such passion and zeal? If the biblical gospel proclaims that we are justified before God by grace and not via self‐justification through condemnation, could we turn our attention more directly to those victimized by the conflict at hand? Specifically, could we listen to the voices of African Americans, Jews, America's Deep South, America's Southwest, and the disenfranchised white working class? 相似文献