Social Ethics (social + ethics)

Distribution by Scientific Domains

Selected Abstracts

Practicing the Politics of Jesus: The Origin and Significance of John Howard Yoder's Social Ethics , By Earl Zimmerman

Martin W. Mittelstadt
No abstract is available for this article. [source]

The Tokugawa Bureaucracy and Urban Crises: A Revival of the Humanist Traditions of China and Japan in Ogyu Sorai's Political Writings

Yasuko Sato
Ogyu Sorai (1666,1728) is a Japanese Confucian scholar who formulated his political philosophy, honoring the benevolent Way of the ancient Chinese Sages. It was his firm conviction that the task of government is to bring peace to the people. This humanistic concern was indeed central to classical Confucianism before the rise of a bureaucratic empire like the Qin (221,206 bce). How then is it possible to account for this lofty idealization of early Chinese Confucianism and its relevance to Tokugawa Japan (1600,1868)? This paper explores how Sorai's pursuit of Chinese antiquity was pitted against Tokvgawa bureaucratic control in the Edo metropolis and how he celebrated the centrality of great human beings to the promotion of popular welfare. In this view, the institution of soceity rests ultimately on political personalities who govern the land virtuously, and not on enforcement of order by punishments. It is worth noting, however, that Sorai did not articulate this humanist position merely as a Sinologist. In his mind, the Confucian values of humane rulership and interpersonal and social ethics were conflated with the samurai ideals prior to the establishment of the centralized Tokugawa power structure. He was well acquainted with the mental prowess of Japan's military lords and with their commitment to the primacy of human potentialities in both the military and civil arts. Theoretically, the ideal drawn from the way of antiquity is decentralized rule, as samurai rulers were originally lords of their fiefs. The construction of a human order in autonomous regions is what Sorai considered to be essential to realizing a society where the people can enjoy peace and tranquility. [source]


Lisa Sowle Cahill
ABSTRACT Several discourses about theology, church, and politics are occurring among Christian theologians in the United States. One influential strand centers on the communitarian theology of Stanley Hauerwas, who calls on Christians to witness faithfully against liberalism in general and war in particular. Jeffrey Stout, in his widely discussed Democracy and Tradition (2004), responds that religious people ought precisely to endorse those democratic and liberal American traditions that join religious and secular counterparts to battle injustice. Hauerwas, Stout, and many of their interlocutors envision liberal U.S. culture as the context of Christian social ethics. The ensuing debate rarely incorporates Catholic scholars, feminist scholars, scholars of color, or international and liberationist voices. Their inclusion could enhance an understanding of the role of the church in society, and support a common morality in the face of global pluralism. More importantly, it could broaden the scope of discourse on religion and politics to envision global Christian social ethics. [source]

The Influence of Social Critical Theory on Edward Schillebeeckx's Theology of Suffering for Others

Elizabeth K. TillarArticle first published online: 16 DEC 200
Edward Schillebeeckx has consolidated the theoretical and practical dimensions of the Christian approach to human suffering in his theological method, specifically his theology of suffering for others. The various elements and sources of his method can be gleaned from his later writings, especially those published during the 1970s and 1980s. Schillebeeckx's theology is anchored in (1) the Thomist-phenomenological approach of Flemish philosopher Dominic De Petter; (2) the historical-experiential theology of Marie-Dominique Chenu; and (3) the social theory of the Frankfurt School. De Petter's perspective on Aquinas integrated a Thomist epistemology with the phenomenological notion that concepts cannot ultimately capture the reality of human experience. From Chenu, Schillebeeckx acquired his commitment to both solid historical research and engagement with socio-political problems facing church and world. The problem of suffering, which constitutes an essential dimension of Schillebeeckx's theological ethics with its dual emphasis on theory and praxis, raises the question of human responsibility in the face of unjust and needless suffering. His theoretical-practical approach to the alleviation of human suffering evolved within the framework of social critical theory, specifically: (a) Schillebeeckx's theological integration of Theodor Adorno's negative dialectics into his own method of correlation, which promotes various forms of critical resistance to socio-political injustice rather than a single program; and (b) the unification of theory and praxis, a priority of Jürgen Habermas's ,new' critical theory that Schillebeeckx endorses. Both principles of critical theory , negative dialectics and the union of theory and praxis , inform Schillebeeckx's eschatological orientation and his conception of liturgy as a form of social ethics. [source]

Ethical and economic evaluations of consumption in contemporary China

Zhou Zhongzhi
Consumption is one of the important components in the social reproduction circle, which also includes production, distribution, and exchange. Consumer activities should be examined in the social context as well as in the context of the production process. Especially important are impacts of social ethics and individual morality on consumer activities. This paper describes a dialectical relation between ethical and economic evaluations of consumption, presents evidence on Chinese attitudes to borrowing, and proposes a reasonable proportionality between consumption and frugality as a general guideline for consumer activities in contemporary China. [source]