Feminist Ethics and Religious Ethics

Mohrmann, Margaret E.

doi:10.1111/jore.12093

Cited by 3 publications

(8 citation statements)

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“…Andolsen's 1981 article on agape is thus construed, for example, as a conversation between Christian ethics and feminist ethics (1981). The 2015 special issue on feminist ethics is explicitly framed as a “conversation between” feminist ethics and religious ethics, with many of the articles taking this form with respect to a specific religious tradition, including Catholicism, in two examples, Judaism, and Islam (Mohrmann 2015). In her introduction to the issue, Mohrmann describes the importance of placing feminist thought “in dialogue” with religious ethics in this way, writing that it is “time to have a conversation at and about the interface of feminist ethics and religious ethics, to see what these multifaceted fields of intellectual endeavor and practical import have to say to each other, to teach and to learn” (2015, 187).…”

Section: A “Binocular Approach”mentioning

confidence: 99%

“…The 2015 special issue on feminist ethics is explicitly framed as a “conversation between” feminist ethics and religious ethics, with many of the articles taking this form with respect to a specific religious tradition, including Catholicism, in two examples, Judaism, and Islam (Mohrmann 2015). In her introduction to the issue, Mohrmann describes the importance of placing feminist thought “in dialogue” with religious ethics in this way, writing that it is “time to have a conversation at and about the interface of feminist ethics and religious ethics, to see what these multifaceted fields of intellectual endeavor and practical import have to say to each other, to teach and to learn” (2015, 187). Many of the articles employ what she calls a project of “reciprocal correction and illumination,” or a “binocular approach,” in which the concerns and failures of feminist ethics help to identify the concerns and failures of religious ethics, and vice versa (2015, 188).…”

Section: A “Binocular Approach”mentioning

confidence: 99%

“…The JRE's first focus issue on feminist ethics appeared in 2015. Margaret Mohrmann began her introduction to it with the motivation, simply, that “it's about time” (Mohrmann 2015). She noted, however, that the journal's record had significantly improved since Andolsen's criticism: “In its first twenty‐five years of existence, .…”

mentioning

confidence: 99%

“…The Journal of Religious Ethics (JRE) was slow to include feminist work in its pages. The first article on feminist themes to appear in the journal noted the neglect of such work in the field, observing that “little of the ethics held significant by the church and by divinity schools has been written by women, by non‐whites, by the poor, and by those whose expressed sexual orientations deviated from a heterosexual and marital one” (Haney 1980, 115). Seventeen years later, in its 25th anniversary supplement, Barbara Hilkert Andolsen criticized the Journal for having done little to correct the situation Eleanor Humes Haney had described (Andolsen 1997).…”

mentioning

confidence: 99%

“…the JRE published—on a generous estimate—twelve papers that addressed feminist ethics explicitly or themes of particular interest to feminists. In the past five years alone, there have been at least seventeen such articles” (Mohrmann 2015, 186). The issue she edited contributed excellent work to the count, and in the seven years since, the pace has continued steadily.…”

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confidence: 99%

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The Problem of Inclusion: Feminist Critique in Religious Ethics

Bialek¹

2023

Journal of Religious Ethics

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Religious ethics was founded on a commitment to inclusion, welcoming projects from and about different religious and philosophical traditions. This paper argues that the increasing welcome of feminist ethics in the JRE also reveals a tension in the field between inclusion and critique: where feminist ethics is included as another tradition of ethical inquiry, its critical claims can be escaped by appeal to difference from the traditions it seeks to engage. The response to feminist critique should not be to applaud its inclusion without responding to its claims. Where this occurs, religious ethicists must renegotiate the terms of inclusion and the borders of difference. Feminist critique thus requires a return to founding questions of this journal, and the field, about the terms on which different traditions can be discussed and engaged in a common, critical conversation of religious ethics.

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Section: A “Binocular Approach”mentioning

confidence: 99%

Section: A “Binocular Approach”mentioning

confidence: 99%

mentioning

confidence: 99%

mentioning

confidence: 99%

mentioning

confidence: 99%

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The Problem of Inclusion: Feminist Critique in Religious Ethics

Bialek¹

2023

Journal of Religious Ethics

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Islam, Social Work and Common Good in the Muslim Minority Context of Europe: Rethinking Shariʿa as Relational Ethics

Şahin

2022

Exploring Islamic Social Work

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This chapter explores the interface between Islam, social work and the common good within the Muslim minority context of Europe. The ethics-law nexus in Muslim tradition is examined to argue for a transformative Islamic engagement with the secular public space. Literature on Islam and social work is limited to providing basic information about Islam to frontline practitioners. The current inquiry intends to develop an Islamic perspective on social work and wellbeing. Increasing association of Muslims with extremism form negative public perceptions of Islam in Europe. Within this discourse of suspicion, Islam is coded as a cause of public harm and ‘Shariʿa law’ is often associated with human rights violations. This study argues that a critical dialogue among the faith-embedded and secular traditions of social ethics in Europe remains vital to fostering a shared sense of common good. Contemporary discussions on social ethics in Islam are dominated by maqāṣid ash-sharī ʿa (objectives of Islamic law) and fiqh al-ʿaqalliyyāt (Muslim minority law). Whilst the former is purported to be a metaethical discourse and the latter implying a contextualising intent, both operate within strict juristic hermeneutics. Alternatively, this inquiry rethinks Shariʿa as relational ethics and practical wisdom (ḥikma), closer to the concept of phronesis in ancient Greek philosophy, guiding human relations as imagined in Qurʾanic anthropology and its vision of a just society. Shariʿa is framed within Islam’s transformative view of human flourishing, tarbiyya. The notion of relational ethics is further grounded in dialogue with phenomenology-informed discussions on ethics, particularly in the work of Levinas, and Habermas’s ‘theory of communicative action’.

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Interlevensbeschouwelijke geestelijke verzorging

Liefbroer,

Alma,

Coppens

2024

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De bundel belicht hoe geestelijk verzorgers levensbeschouwelijke diversiteit navigeren door interlevensbeschouwelijke competenties te ontwikkelen, gebruikmakend van theorie, praktijkvoorbeelden en reflectie. Het verkent de rol van eigen levensbeschouwing in cliëntbegeleiding en methodes voor effectieve gespreksvoering. Bedoeld voor studenten en ervaren verzorgers, biedt het handvatten voor professionele ontwikkeling binnen een veelkleurige levensbeschouwelijke context.

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Feminist Ethics and Religious Ethics

Cited by 3 publications

References 7 publications

The Problem of Inclusion: Feminist Critique in Religious Ethics

The Problem of Inclusion: Feminist Critique in Religious Ethics

Islam, Social Work and Common Good in the Muslim Minority Context of Europe: Rethinking Shariʿa as Relational Ethics

Interlevensbeschouwelijke geestelijke verzorging

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