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This work is an investigation of the ongoing methodical reconstruction of Catholic moral theology. As such it is based on and honors the work of Norbert Rigali, S.J., one of the most important contributors to this reconstruction.The decisive break from the traditional manual approach to moral theology represented by Vatican II reoriented moral theology away from universal natural law morality based on the commandments to a morality based on specifically Christian sources. This reorientation, however, was not an either/or but a both/and proposition. Father Norbert Rigali, S.J. has been an inspiration and a challenge to moral theologians working toward reconstruction. This essays in this collection address four questions in the renewal movement: an investigation of normative methods, a clarification of sources, an investigation of the tension between natural law morality and Christian ethics and/or morality, and a combination of methodical insights of philosophy and traditional Christian sources in their investigation of biomedical ethical issues.
This volume presents a variety of perspectives from within and outside moral psychology. Recently there has been an explosion of research in moral psychology, but it is one of the subfields most in need of bridge-building, both within and across areas. Interests in moral phenomena have spawned several separate lines of research that appear to address similar concerns from a variety of perspectives. The contributions to this volume examine key theoretical and empirical issues these perspectives share that connect these issues with the broader base of theory and research in social and cognitive psychology. The first two chapters discuss the role of mental representation in moral judgment and reasoning. Sloman, Fernbach, and Ewing argue that causal models are the canonical representational medium underlying moral reasoning, and Mikhail offers an account that makes use of linguistic structures and implicates legal concepts. Bilz and Nadler follow with a discussion of the ways in which laws, which are typically construed in terms of affecting behavior, exert an influence on moral attitudes, cognition, and emotions. Baron and Ritov follow with a discussion of how people’s moral cognition is often driven by law-like rules that forbid actions and suggest that value-driven judgment is relatively less concerned by the consequences of those actions than some normative standards would prescribe. Iliev et al. argue that moral cognition makes use of both rules and consequences, and review a number of laboratory studies that suggest that values influence what captures our attention, and that attention is a powerful determinant of judgment and preference. Ginges follows with a discussion of how these value-related processes influence cognition and behavior outside the laboratory, in high-stakes, real-world conflicts. Two subsequent chapters discuss further building blocks of moral cognition. Lapsley and Narvaez discuss the development of moral characters in children, and Reyna and Casillas offer a memory-based account of moral reasoning, backed up by developmental evidence. Their theoretical framework is also very relevant to the phenomena discussed in the Sloman et al., Baron and Ritov, and Iliev et al. chapters. The final three chapters are centrally focused on the interplay of hot and cold cognition. They examine the relationship between recent empirical findings in moral psychology and accounts that rely on concepts and distinctions borrowed from normative ethics and decision theory. Connolly and Hardman focus on bridge-building between contemporary discussions in the judgment and decision making and moral judgment literatures, offering several useful methodological and theoretical critiques. Ditto, Pizarro, and Tannenbaum argue that some forms of moral judgment that appear objective and absolute on the surface are, at bottom, more about motivated reasoning in service of some desired conclusion. Finally, Bauman and Skitka argue that moral relevance is in the eye of the perceiver and emphasize an empirical approach to identifying whether people perceive a given judgment as moral or non-moral. They describe a number of behavioral implications of people’s reported perception that a judgment or choice is a moral one, and in doing so, they suggest that the way in which researchers carve out the moral domain a priori might be dubious.
Richard Swinburne presents a substantially rewritten and updated edition of his most celebrated book. No other work has made a more powerful case for the probability of the existence of God. Swinburne argues compellingly that the existence of the universe, its law-governed nature and fine-tuning, human consciousness and moral awareness, and evidence of miracles and religious experience, all taken together (and despite the occurrence of pain and suffering), make it likely that there is a God.
Virtuous Bodies breaks new ground in the field of Buddhist ethics by investigating the diverse roles bodies play in ethical development. Traditionally, Buddhists assumed a close connection between body and morality. Thus Buddhist literature contains descriptions of living beings that stink with sin, are disfigured by vices, or are perfumed and adorned with virtues. Taking an influential early medieval Indian Mahayana Buddhist text-Santideva’s Compendium of Training (Siksasamuccaya)-as a case study, Susanne Mrozik demonstrates that Buddhists regarded ethical development as a process of physical and moral transformation. Mrozik chooses The Compendium of Training because it quotes from over one hundred Buddhist scriptures, allowing her to reveal a broader Buddhist interest in the ethical significance of bodies. The text is a training manual for bodhisattvas, especially monastic bodhisattvas. In it, bodies function as markers of, and conditions for, one’s own ethical development. Most strikingly, bodies also function as instruments for the ethical development of others. When living beings come into contact with the virtuous bodies of bodhisattvas, they are transformed physically and morally for the better. Virtuous Bodies explores both the centrality of bodies to the bodhisattva ideal and the corporeal specificity of that ideal. Arguing that the bodhisattva ideal is an embodied ethical ideal, Mrozik poses an array of fascinating questions: What does virtue look like? What kinds of physical features constitute virtuous bodies? What kinds of bodies have virtuous effects on others? Drawing on a range of contemporary theorists, this book engages in a feminist hermeneutics of recovery and suspicion in order to explore the ethical resources Buddhism offers to scholars and religious practitioners interested in the embodied nature of ethical ideals.
ما از اخلاق چه انتظاری داریم؟ این سوال شاید تاحدودی برای عموم مردم و یا متخصصان این رشته قابل پاسخ باشد؛ اینکه خوب بودن را به ما بیاموزد و در تنظیم روابط فردی م...
جشن کتاب تهران به ایستگاه سی و یکم رسیده است. حال و احوال نشر کتاب خوب نیست و باید فرهنگدوستان را به خرید و هدیه دادن کتاب ترغیب نمود. خانه اخلاقپژوهان جوان ب...
بنیاد کتابهای اخلاق اسلامی عمدتا پالایش جان از آلودگیها و آراستن آن به زیباییها است. اندیشه محوری این قبیل کتابها آن است که انسان فعلی آنی نیست که باید باشد...
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