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Christian Ethics and Commonsense Morality goes against the grain of various postmodern approaches to morality in contemporary religious ethics. In this book, Jung seeks to provide a new framework in which the nature of common Christian moral beliefs and practices can be given a new meaning. He suggests that, once major philosophical assumptions behind postmodern theories of morality are called into question, we may look at Christian morality in quite a different light. On his account, Christian morality is a historical morality insofar as it is rooted in the rich historical traditions of the Christian church. Yet this kind of historical dependence does not entail the evidential dependence of all moral beliefs on historical traditions. It is possible to argue for the epistemic autonomy of moral beliefs, according to which Christian and other moral beliefs can be justified independently of their historical sources. The particularity of Christian morality lies not in its particular historical sources that also function as the grounds of justification, but rather in its explanatory and motivational capacity to further articulate the kind of moral knowledge that is readily available to most human beings and to enable people to act upon their moral knowledge.
The Common Good and Christian Ethics rethinks the ancient tradition of the common good in a way that addresses contemporary social divisions, both urban and global. David Hollenbach draws on social analysis, moral philosophy, and theological ethics to chart new directions in both urban life and global society. He argues that the division between the middle class and the poor in major cities and the challenges of globalisation require a new commitment to the common good and that both believers and secular people must move towards new forms of solidarity.
The Crucible of Christian Morality explores the notion of Christian ethics and discusses its roots in the teachings of Jesus and also Hellenistic philosophy. Its significance in developing moral standards throughout the world and its stability in the modern world. The Crucible of Christian Morality uses new critical perspectives including: * the sociology of knowledge * and discourse analysis. J. Ian H. McDonald challenges conventional approaches by focusing on the behaviour of early Christian communities rather than their texts to shed new light on the nature of Christian morality in its earliest and most formative years.
Too often, says Nigel Biggar, contemporary Christian ethics poses a false choice either conservative theological integrity or liberal secular consensus. Behaving in Public explains both why and how Christians should resist these polar options. Informed by a frankly Christian theological vision of moral life and so turning toward the world with openness and curiosity, Biggar s succinct argument charts a third way forward. Common sense is usually bland and boring. Nigel Biggar s book Behaving in Public, however, is full of common sense that is anything but bland and boring. That s because Biggar employs his common sense polemically to show what s deficient in one and another position on speaking as a Christian in public, and to point to alternatives. Over and over I found myself saying, Yes, of course; he s right. This is a wonderfully fresh, perceptive, and sensible discussion. Nicholas Wolterstorff Yale University How can the church witness effectively in public debates in modern, mostly secular societies, without either losing its integrity or imposing its perspectives on others? In this important new book Nigel Biggar maintains that the integrity of the Christian message should not be confused with distinctiveness. . . . Offers a nuanced yet demanding position on the public role of the church, cutting through unhelpful dichotomies and reminding us that theological seriousness need not be sectarian or intolerant. Jean Porter University of Notre Dame Clear in thought, elegant in expression, and generous in dialogue, this book offers a new and convincing approach to Christian ethics. . . . Biggar argues for the integrity of a mature, discriminating, nonmoralizing Christian ethics which is inspired and equipped for critical engagement with the church and the wider public and which cares about the flourishing of both. Werner G. Jeanrond University of Glasgow Behaving in Public shows people who care about public life how to combine theological integrity and political effectiveness. . . . This is a theology that offers an alternative to today s polarized politics. Robin W. Lovin Southern Methodist University
The Principles of Moral and Christian Philosophy presents the first masterpiece of Scottish Common Sense philosophy. This two-volume treatise is important for its wide range of insights about the nature of the human mind, the foundations of morals, and the relationship between morality and religion. The first volume presents a detailed study of the faculties of the human mind and their interrelations. The second volume presents arguments for the existence of God and for God's infinite perfection. The underlying notion is God's moral government of the world, in which there is recompense for good and evil deeds. George Turnbull (1698-1748) taught at Marischal College, Aberdeen. Alexander Broadie is Professor of Logic and Rhetoric at the University of Glasgow. Please note: This title is available as an ebook for purchase on Amazon, Barnes and Noble, and iTunes.
This Element has two aims. The first is to discuss arguments philosophers have made about the difference God's existence might make to questions of general interest in metaethics. The second is to argue that it is a mistake to think we can get very far in answering these questions by assuming a thin conception of God, and to suggest that exploring the implications of thick theisms for metaethics would be more fruitful.
How should we understand the relationship between Christian ethics and religious ethics? Among comparative, ethnographic, and normative methodologies? Between confessional and non-confessional orientations, or between theology and philosophy? This volume brings together emerging religious ethicists to engage the normative dimensions of Christian ethics. Focusing on scripture, tradition, and reason, the contributors to this volume argue for a vision of Christian ethics as religious ethics. Toward this end, they engage with scripture, interpretation, and religious practice; examine the putative divide between reason and tradition, autonomy and heteronomy; and offer proposals about the normative characterization of conceptual and practical issues in contemporary religious ethics. Collectively, the volume engages Christian thought to make an argument for the continuing relevance of normative methodologies in contemporary religious and theological ethics.
What does Jesus have to do with ethics? There are two brief answers given by believers: "everything" and "not much." While evangelical or fundamentalist Christians would find authoritative guidance in the words and commands of Jesus as recorded in the New Testament, many mainstream Christian ethicists would say that Jesus is too concrete or narrowly particular to have any direct import for ethics.In this book, Williams Spohn takes a middle way, showing how Jesus is the "concrete universal" of Christian ethics. By forming a bridge from the lives of contemporary Christians to the words and deeds of Jesus, Jesus' story as a whole exemplifies moral perception, motivation and Christian identity.In addition, Spohn shows how the practices of Christian spirituality--specifically prayer, service, and community--train the imagination and reorient emotions to produce a character and a way of life consonant with Christian New Testament moral teaching.
In metaethics, there is a divide between those who believe that there exist moral facts independently of human interests and attitudes (i.e., moral realists) and those who don’t (i.e., antirealists). In the last half century, the field of religious ethics has been inundated with various antirealist schools of moral thought. Though there is a wide spectrum of different positons within antirealism, a majority of antirealist religious ethicists tend to see moral belief as an historically dependent social construction. This has created an environment where doing religious ethics in any metaphysically substantial sense is often seen not only as out of fashion but also as philosophically implausible. However, there is a lack of clarity as to what antirealists exactly mean by "construction" and what arguments they would use to support their views. Religious Ethics and Constructivism brings together a diverse group of scholars who represent different philosophical and theological outlooks to discuss the merits of constructivism vis-à-vis religious ethics. The essays explore four different kinds of constructivism in metaethics: social (or Hegelian) constructivism, Kantian constructivism, Humean constructivism, and theological constructivism. The overall aim of these essays is to foster dialogue between religious ethicists and moral philosophers, and to open the field religious ethics to the insights that can be provided by contemporary metaethics.
Christian Ethics and Commonsense Morality goes against the grain of various postmodern approaches to morality in contemporary religious ethics. In this book, Jung seeks to provide a new framework in which the nature of common Christian moral beliefs and practices can be given a new meaning. He suggests that, once major philosophical assumptions behind postmodern theories of morality are called into question, we may look at Christian morality in quite a different light. On his account, Christian morality is a historical morality insofar as it is rooted in the rich historical traditions of the Christian church. Yet this kind of historical dependence does not entail the evidential dependence of all moral beliefs on historical traditions. It is possible to argue for the epistemic autonomy of moral beliefs, according to which Christian and other moral beliefs can be justified independently of their historical sources. The particularity of Christian morality lies not in its particular historical sources that also function as the grounds of justification, but rather in its explanatory and motivational capacity to further articulate the kind of moral knowledge that is readily available to most human beings and to enable people to act upon their moral knowledge.