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Journal articles on the topic 'Annas'

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Published: 4 June 2021
Last updated: 11 February 2022

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1

Annas, George J. "Annas Responds." American Journal of Public Health 75, no. 12 (December 1985): 1450. http://dx.doi.org/10.2105/ajph.75.12.1450-a.

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2

Annas, George J. "Annas' Response." American Journal of Public Health 75, no. 8 (August 1985): 893–94. http://dx.doi.org/10.2105/ajph.75.8.893-a.

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3

MATERA, F. J. "Jesus before Annas." Ephemerides Theologicae Lovanienses 66, no. 1 (April 1, 1990): 38–55. http://dx.doi.org/10.2143/etl.66.1.542148.

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4

Annas, George J. "Professor Annas Responds." American Journal of Public Health 75, no. 11 (November 1985): 1347–48. http://dx.doi.org/10.2105/ajph.75.11.1347-a.

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5

Annas, George J. "Professor Annas Responds." American Journal of Public Health 76, no. 7 (July 1986): 818. http://dx.doi.org/10.2105/ajph.76.7.818-a.

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6

Laks, André. "Commentary on Annas." Proceedings of the Boston Area Colloquium of Ancient Philosophy 4, no. 1 (1988): 172–85. http://dx.doi.org/10.1163/2213441788x00127.

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7

SARKAR, HUSAIN. "Annas: The Just Soul, the Community, and the Circularity Objection." Dialogue 54, no. 1 (December 11, 2014): 159–84. http://dx.doi.org/10.1017/s0012217314001115.

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Annas’ virtue ethics faces the Circularity Objection. She claims that a just soul is disposed to doing just acts. If a just soul is defined neither in terms of right acts nor rules, then the Circularity Objection is circumvented. Drawing upon Korsgaard’s recent work, it is shown that Annas’ argument faces anew the Circularity Objection. Then, I examine Annas’ fresh attempts to avert the Circularity Objection by appealing to the community of the virtuous. I argue that this move does not save her theory from either relativism or the Circularity Objection.
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8

Diaz-Waian, Marisa, and J. Angelo Corlett. "Kraut and Annas on Plato." Epoché 16, no. 2 (2012): 157–95. http://dx.doi.org/10.5840/epoche20121622.

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9

FENTON, ELIZABETH, and JOHN D. ARRAS. "Wrong Again—Rejoinder to Annas." Cambridge Quarterly of Healthcare Ethics 19, no. 1 (December 22, 2009): 141–50. http://dx.doi.org/10.1017/s096318010999034x.

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It is clear from George Annas's response to our arguments that he has misunderstood and misrepresented our positions on several key points. We suspect that this may be due in part to significant differences between our respective agendas and points of view, so we begin this exchange with an exploration of these differences.
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10

Brody, Baruch A. "Judging Medicine. George J. Annas." Ethics 99, no. 4 (July 1989): 956. http://dx.doi.org/10.1086/293134.

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11

Baril, A. "Intelligent Virtue, by Julia Annas." Mind 122, no. 485 (January 1, 2013): 241–45. http://dx.doi.org/10.1093/mind/fzt026.

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12

Dittmar, Linda, and Pamela Annas. "Introduction: Toward Public Pedagogies: Teaching Outside Traditional Classrooms." Radical Teacher 109 (September 12, 2017): 1–3. http://dx.doi.org/10.5195/rt.2017.414.

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13

Bett, Richard. "Julia Annas., The Morality of Happiness." International Studies in Philosophy 28, no. 2 (1996): 108–9. http://dx.doi.org/10.5840/intstudphil199628280.

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14

GASKIN, RICHARD. "Julia Annas: The Morality of Happiness." Mind 104, no. 416 (1995): 881–84. http://dx.doi.org/10.1093/mind/104.416.881.

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15

SARKAR, HUSAIN. "Annas: Virtuous Person, Relativism, and the Circularity Objection." Dialogue 54, no. 2 (March 16, 2015): 285–311. http://dx.doi.org/10.1017/s001221731500027x.

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This paper is informed by two principles: the Partiality Principle and the Impartiality Principle. Relying upon a relatively-unknown argument in Kant, the latter principle is stated and defended. The former principle is shown to be connected to Annas’ claim, in her theory of virtue ethics, that no mature, responsible adult wants to be told what to do, as well as to her developmental account of teaching and learning of virtue. I argue that Annas’ theory of virtue ethics is susceptible, as Kant’s theory is not, either to the Circularity Objection or (inclusive) to the Relativism Objection.
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16

Dillon, John. "Julia E. Annas., Hellenistic Philosophy of Mind." International Studies in Philosophy 26, no. 4 (1994): 106–7. http://dx.doi.org/10.5840/intstudphil199426479.

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17

Kraut, Richard. "The Morality of Happiness by Julia Annas." Philosophy and Phenomenological Research 55, no. 4 (December 1995): 921. http://dx.doi.org/10.2307/2108342.

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18

Rowe, C. "Review. Plato, Statesman. J Annas & R Waterfield." Classical Review 47, no. 2 (February 1, 1997): 277–79. http://dx.doi.org/10.1093/cr/47.2.277.

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19

Irwin, T. H. "Happiness, Virtue, and MoralityThe Morality of Happiness.Julia Annas." Ethics 105, no. 1 (October 1994): 153–77. http://dx.doi.org/10.1086/293682.

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20

Kraut, Richard. "COMMENTS ON JULIA ANNAS' “SELF-LOVE IN ARISTOTLE”." Southern Journal of Philosophy 27, S1 (March 1989): 19–23. http://dx.doi.org/10.1111/j.2041-6962.1989.tb00515.x.

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21

Cantor, Norman L. "Some Choice: Law, Medicine, and the Market (1998) by George J. Annas. New York, N.Y.: Oxford University Press, 1998. 320 pp. $29.95." Cambridge Quarterly of Healthcare Ethics 9, no. 2 (April 2000): 288–91. http://dx.doi.org/10.1017/s0963180100212152.

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George Annas serves a critical function as an incisive commentator on the interactions between law and medicine and law and public health. Along with Alex Capron, Dena Davis, Rebecca Dresser, and Larry Gostin—to pinpoint a few—Professor Annas analyses legal aspects of a spectrum of medicolegal issues both in a forum and in a manner that makes them accessible and understandable to a broad community of healthcare providers. His latest book, Some Choice, continues that valuable tradition. The bulk of the volume (17 out of 22 chapters) is drawn from essays originally published as the “Legal Issues in Medicine” feature of the New England Journal of Medicine. The topics include such staples of patients' rights debate as the boundaries of informed consent, authorization of medical experiments, and physician-assisted suicide. A treat is the inclusion of less frequently covered issues, such as access to health information concerning presidential candidates and constitutional bounds of limits on cigarette advertising.
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22

FENTON, ELIZABETH, and JOHN D. ARRAS. "Bioethics and Human Rights: Curb Your Enthusiasm." Cambridge Quarterly of Healthcare Ethics 19, no. 1 (December 22, 2009): 127–33. http://dx.doi.org/10.1017/s0963180109990326.

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The call has been made for global bioethics. In an age of pandemics, international drug trials, and genetic technology, health has gone global, and bioethics must follow suit. George Annas is one among a number of thinkers to recommend that bioethics expand beyond its traditional domain of patient–physician interactions to encompass a broader range of health-related matters. Medicine, Annas argues, must “develop a global language and a global strategy that can help to improve the health of all of the world's citizens.” Individual countries cannot address global health issues, and culturally specific principles are inadequate for addressing global bioethics concerns. We will need a language and moral framework grounded in a foundation of universally shared, transcultural judgments about humankind that will also recognize moral pluralism. The claim has been made that such a foundation already exists in human rights, and that human rights should, therefore, be the new lingua franca of bioethics.
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23

Eksen, Kerem. "„ETIKA“, „MORALĖ“ IR AUGUSTINO LIBERUM ARBITRIUM." Problemos 76 (January 1, 2009): 74–85. http://dx.doi.org/10.15388/problemos.2009.0.1941.

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Straipsnyje analizuojama A. MacIntyre’o ir B. Williamso pasiūlyta terminologinė „etikos“ ir „moralės“ skirtis. Ši skirtis kol kas netapo etikos diskurso standartu, tačiau ji neabejotinai paskatino vaisingus filosofų debatus svarstant šiuolaikinius moralės filosofijos klausimus, interpretuojant etikos istoriją. Julia Annas, viena ryškesnių šių debatų dalyvių, pateikė išsamią skirties kritiką. Straipsnyje kritiškai analizuojama Annas argumentacija, ji vertinama aptariant vieną idėjų istorijos momentą – Augustino Liberum Arbitrium – ir siekiama naujai pažvelgti į minėtą skirtį ir jos reikšmę etinio diskurso istorijoje. Straipsnyje teigiama, kad Augustino Liberum Arbitrium reikšmė etikos istorijoje sietina su perėjimu nuo graikiškosios etikos prie perspektyvos, siejamos su moralės terminu. Parodoma, kaip Augustinas, originaliai vartodamas valios (voluntas) sąvoką, perorganizavo etikos lauką, naujoviškai apibrėžė laimės (beatitudo) ir teisingo veiksmo sąryšį. Taip demonstruojama, kad etikos ir moralės skirtis iš esmės grindžia dvi etikos diskurso paradigmas ir yra labai vaisinga, padedanti suprasti etikos lauko transformaciją į tuos pavidalus, kuriais klausimus apie apie žmogaus veiksmus kelia vėlesnės kartos.Pagrindiniai žodžiai: etika, moralė, Augustinas, valia, eudaimonia, teisingas veiksmas.“Ethics”, “Morality” and Augustinean Liberum ArbitriumKerem Eksen SummaryThe present paper aims at a reconsideration of the terminological distinction – postulated by eminent contemporary thinkers such as Alasdair MacIntyre and Bernard Williams – between “ethics” and “morality”. Although this distinction has not been settled as a standard*, there is no doubt that it incited fruitful debates relating to the contemporary issues of moral philosophy as well as the history of ethics. Julia Annas, to take one considerable example, presented a full-fledged criticism of the distinction and touched upon crucial questions**. In the following pages, we shall take the general argument of Annas as our starting-point, and reevaluate it with reference to a particular moment in the history of ideas, in order to shed light on the proposed distinction. To this end, we shall focus on the philosophy of Augustine, more precisely on his De Libero Arbitrio (On Free Choice), with the aim of comprehending the novelty of his contribution to the history of ethics. We shall show how Augustine, through his original usage of the concept of voluntas (will), reorganized the sphere of ethics and redefined the relationship between happiness (beatitudo) and right action. We will thereby illustrate that the ethics / morality distinction is highly illuminating for getting the real sense of this process of redefinition and reorganization, as well as the broader transformation that it triggered in the way human action will be problematized by later generations.Keywords: ethics, morality, Augustine, will, eudaimonia, right action.
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24

Schewczyk, Pierre. "Funktionsdiagnose bei craniomandibulärer Dysfunktion – Annas Kieferschmerz auf der Spur." physiopraxis 13, no. 02 (February 20, 2015): 35–39. http://dx.doi.org/10.1055/s-0035-1546979.

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25

Makhsum, Ali. "STIGMATISASI DAN PROPAGANDA ANTI-SYIAH: SOROTAN DESKRIPTIF GERAKAN ANNAS." Jurnal CMES 12, no. 2 (December 12, 2019): 182. http://dx.doi.org/10.20961/cmes.12.2.37894.

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<p>The term anti-Shi'a is prejudice or hatred towards Shiite Muslims based on their religion and heritage. Anti-Shi'a efforts portray Shia as dangerous teachings by linking the Iraq and Syria conflicts, thus forcing some religious groups and the Indonesian Ulema Council (MUI) to issue heretical fatwas for Shi'ite teachings. How does anti-Shi'a propaganda manifest in describing Shi'ism? This paper describes the plot and context of anti-Shi'a in Indonesia. The anti-Shi'a container known as the National Anti-Shi'a Alliance (ANNAS) has become a new medium in campaigning for Shiite heresy. The sentiment of this movement adds a new list of Islamic boxes by giving birth to exclusive Islam. The participation of extremist, Salafi and conservative groups in the Shia stigmatization resulted in sentiments and propaganda towards Shia teachings.</p>
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26

Schewczyk, Pierre. "Funktionsdiagnose bei craniomandibulärer Dysfunktion – Annas Kieferschmerz auf der Spur." physiopraxis 13, no. 02 (September 7, 2015): E1. http://dx.doi.org/10.1055/s-0035-1564612.

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27

Farah, Marisa Helena Silva, and Cecilia Hanna Mate. "Uma discussão sobre as práticas de anorexia e bulimia como estéticas de existência." Educação e Pesquisa 41, no. 4 (February 24, 2015): 883–98. http://dx.doi.org/10.1590/s1517-97022015021539.

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Este artigo tem por finalidade apresentar a análise realizada a respeito das práticas de emagrecimento, manutenção do peso e das formas corporais, a partir do relato de jovens anoréxicas e bulímicas autodenominadas Annas e Mias, no espaço virtual. Tem como objetivo educacional trazer situações de vida jovem na contemporaneidade para pensá-las nos contextos escolares, considerando que a temática do emagrecimento frequentemente atravessa o período da adolescência, fase marcada pelo relacionamento com diferentes professores das áreas específicas. As fontes utilizadas para a análise aqui feita são textos descritivos que se apresentam nos blogs dessas jovens, por meio dos quais manifestam as regras de conduta para tornarem-se Annas e Mias. A análise realizada em torno dessas práticas e discursos ensejou a possibilidade de inseri-las em três conjuntos de experiências, que se imbricam: as experiências das modificações corporais, as experiências identitárias virtuais e as experiências de si. Com essas reflexões, quisemos mostrar que esses e outros acontecimentos, embora possam parecer distantes da sala de aula, atravessam os muros da escola, são visíveis, manifestam-se e podem nos ajudar a reinventar a docência.
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28

Zięba, Łucja. "Określenia Anny i Joachima w "Homilii na narodzenie Najświętszej Maryi Panny" Jana z Damaszku." Vox Patrum 50 (June 15, 2007): 413–18. http://dx.doi.org/10.31743/vp.6690.

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The article treats of terms concerning the parents of the Virgin Mary, that were used by John of Damascus in his homily on the Nativity of the Blessed Virgin Mary. Anna and Joakeim are here described with terms referring to religiousness, fertility and obtaining the fruits of the earth. The most expressions concern Anna and her maternity, whereas Joakeim is mentioned only when Annas name appears.
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29

McOsker, Michael. "Julia Annas, Gábor Betegh (Edd.): Cicero’s De Finibus. Philosophical Approaches." Gnomon 90, no. 7 (2018): 603–8. http://dx.doi.org/10.17104/0017-1417-2018-7-603.

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30

Ayala, Francisco J. "Standard of Care: The Law of American Bioethics.George J. Annas." Quarterly Review of Biology 70, no. 4 (December 1995): 500–501. http://dx.doi.org/10.1086/419183.

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31

Lockwood, Thornton C. "Virtue and Law in Plato and Beyond by Julia Annas." Journal of the History of Philosophy 57, no. 4 (2019): 749–50. http://dx.doi.org/10.1353/hph.2019.0081.

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32

Kamtekar, Rachana. "Virtue and Law in Plato and Beyond, by Julia Annas." Mind 128, no. 510 (October 1, 2018): 576–84. http://dx.doi.org/10.1093/mind/fzy042.

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33

Jònsdòttir, Guðrún. "Annas møte med naturfaglig kunnskap – En kilde til erkjennelse?" Nordic Studies in Education 28, no. 02 (May 20, 2008): 73–88. http://dx.doi.org/10.18261/issn1891-5949-2008-02-01.

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34

Atack, Carol. "Julia Annas, Virtue and Law in Plato and Beyond, OUP, 2017." Ancient Philosophy Today 1, no. 1 (April 2019): 128–33. http://dx.doi.org/10.3366/anph.2019.0008.

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35

Hitz, Zena. "Virtue and Law in Plato and Beyond, written by Julia Annas." Polis: The Journal for Ancient Greek and Roman Political Thought 36, no. 3 (October 14, 2019): 574–80. http://dx.doi.org/10.1163/20512996-12340243.

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36

Tilch-Bauschke, Edeltraud. "Chronik des Scheiterns einer Utopie – Anmerkungen zu Thomas Vinterbergs Die Kommune." »Schöne neue Welt?« 29, no. 2 (January 2018): 81–89. http://dx.doi.org/10.30820/0941-5378-2017-2-81.

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Das Ehepaar Anna und Erik beziehen Ende der 1970er Jahre mit ihrer Tochter Freya die alte aber große Villa, die Eriks Vater ihnen hinterlassen hat. Der Architekturdozent und die Fernsehsprecherin entscheiden sich auf Annas Drängen hin für die Gründung einer Kommune. Anna genießt die Abwechslung des Kommunenlebens, während sich Erik zunehmend von ihr entfernt. Die gute Stimmung kippt, als sich Erik in eine seiner Studentinnen verliebt. Anna möchte die schwierige Situation unter Kontrolle behalten und lädt die junge Emma zum Einzug in die Kommune ein. Unerwartet zerbricht Anna jedoch an dem augenscheinlichen Ende ihrer Ehe. Vor den Augen ihrer Tochter und den Bewohnern wird sie immer depressiver und beginnt, übermäßig viel Alkohol zu trinken. Schließlich verliert sie deshalb auch ihre Anstellung beim Fernsehen. Annes einziger Halt ist die 14-jährige Freya, die zur gleichen Zeit die erste Liebe zu einem älteren Mitschüler entdeckt. Als sich die Situation immer mehr zuspitzt und sich die Bewohner bei einer Hausversammlung nicht einigen können, wer von den beiden ausziehen soll, wird deren Tochter aufgefordert darüber zu entscheiden. Freya entscheidet sich unter Tränen für den Auszug ihrer Mutter, da sie deutlicher als alle anderen sieht, wie sehr Anna unter der Situation leidet und daran zu Grunde zu gehen droht.
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37

Ilievski, Viktor. "Theodicy and Moral Responsibility in the Myth of Er." Apeiron 51, no. 3 (June 26, 2018): 259–78. http://dx.doi.org/10.1515/apeiron-2017-0053.

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Abstract This paper focuses on Plato’s compressed theodicy in the Republic’s Myth of Er, which stems from the famous αἰτία ἑλομένου· θεὸς ἀναίτιος verdict, found at 617e4–5. Its direct implication is the understanding that the souls of the Myth are autonomous in making their choices, and therefore morally responsible for their decisions and actions. God is thus exonerated of all blame for the disappointments and sufferings they are going through, and his beneficent nature is defended, at least within the confines of the Myth’s rudimentary theodicy. It is my opinion that Plato is indeed justified in upholding such views. In order to demonstrate that, I shall try to argue that the claim of individual responsibility – upon which Plato’s theodicy in the Myth of Er is exclusively founded – withstands the charges of determinism and infinite regress of accountability, leveled against it by Annas, Halliwell, et al., and McPherran, Inwood, et al., respectively. I shall also try to make a case against Annas’ and Thayer’s allegations that the memory loss, which is one of the consequences of the reincarnation process, absolves the agent from culpability for the mistakes committed in his/her previous lives, because such loss implicates discontinuity of personal identity. Before engaging with this issues, however, I shall attempt to provide a possible Platonic account of the concept of freedom of choice – the basic precondition for moral responsibility – as employed in the Myth of Er.
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Robitzsch, Jan Maximilian. "Cicero’s De Finibus: Philosophical Approaches, edited by Julia Annas and Gábor Betegh." Polis: The Journal for Ancient Greek Political Thought 35, no. 1 (April 12, 2018): 273–76. http://dx.doi.org/10.1163/20512996-12340157.

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39

Annas, Julia. "Book Forum on Intelligent Virtue, Oxford University Press, 2014 by Julia Annas." Journal of Value Inquiry 49, no. 1-2 (February 3, 2015): 281–88. http://dx.doi.org/10.1007/s10790-015-9483-z.

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40

Iqsandri, Rai, and Andrew Shandy Utama. "ANALISA HUKUM PEMBERIAN GRASI TERHADAP TERPIDANA KASUS KORUPSI GUBERNUR RIAU ANNAS MAAMUN." Ensiklopedia Sosial Review 3, no. 2 (June 25, 2021): 179–86. http://dx.doi.org/10.33559/esr.v3i2.783.

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Clemency is a pardon in the form of changes, reductions, reductions, or abolition of the execution of a criminal offense granted by the President. Based on Article 14 Paragraph (1) of the 1945 Constitution of the Republic of Indonesia, it is regulated that the President grants Clemency and Rehabilitation by taking into account the considerations of the Supreme Court. The granting of clemency by the president can have legal implications for the convict who applies for clemency. Decisions taken by the President, whether the decision to grant or reject the request for clemency, will not aggravate the sentence decided by the court. Convicts who get clemency will feel freedom because they can get out more quickly and are free from all obligations to undergo the punishment imposed on them. Although Law No. 22 of 2002 concerning Clemency does not regulate the prohibition of granting clemency to convicted corruption cases, the President should support the spirit of eradicating anti-corruption that has been echoed for a long time. With the granting of the petition for clemency against the convicted corruption case, the Governor of Riau, Annas Maamun, President Joko Widodo has hurt the feelings of the Indonesian people.
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41

Wiącek, Tomasz. "Pilate as the Legal ‘Other’ in the N-Town Cycle Passion Plays." Anglica. An International Journal of English Studies, no. 29/1 (2020): 29–40. http://dx.doi.org/10.7311/0860-5734.29.1.02.

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In the late medieval N-Town Cycle Passion Plays, the trial of Jesus is presented in the context of a medieval courtroom, where Jesus is brought by Annas and Cayphas to be judged by Pontius Pilate. However, while the priests through abuses of the legal procedures attempt to ensure Jesus’s demise, Pilate opposes their intent by remaining true to his judicial duties, which presents him as a lonely Other in the presented world of legal misconduct. This paper explores the concept of otherness in a legal context of the plays, as well as the legal and social significance of Pilate’s actions.
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42

Bhattacharya, Dhrubajyoti. "Review of George J. Annas, Worst Case Bioethics: Death, Disaster, and Public Health." American Journal of Bioethics 11, no. 7 (July 2011): 62–63. http://dx.doi.org/10.1080/15265161.2011.596406.

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43

Irwin, Terence. "Annas, Julia. Intelligent Virtue. Oxford: Oxford University Press, 2011. Pp. 189. $85.00 (cloth)." Ethics 123, no. 3 (April 2013): 549–56. http://dx.doi.org/10.1086/670200.

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44

Sivertsen, Sveinung Sundfør. "Julia Annas, Darcia Narvaez and Nancy Snow (eds.): Developing the Virtues. Integrating Perspectives." Ethical Theory and Moral Practice 20, no. 3 (March 16, 2017): 701–4. http://dx.doi.org/10.1007/s10677-017-9799-9.

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45

Saudi, Ahmad. "DINAMIKA POLITIK LOKAL PROVINSI RIAU DALAM SUKSESI KEMENANGAN ANNAS MAAMUN DAN ARSYADJULIANDI RACHMAN TAHUN 2013." JDP (JURNAL DINAMIKA PEMERINTAHAN) 3, no. 2 (August 31, 2020): 100–114. http://dx.doi.org/10.36341/jdp.v3i2.1370.

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Abstrak Penelitian ini bertujuan untuk mengetahui bagaimana dinamika politik lokal dalam suksesi kepemimpinan kepala daerah di Provinsi Riau dengan mengambil studi kasus kemenangan Anas Maamun dan Arsyajuliandi Rahman dalam Pemilihan Kepala Daerah Provinsi Riau Tahun 2013. Penelitian ini menggunakan metode penelitian kualitatif dan jenis deskriptif. Pengumpulan data dalam penelitian ini menggunakan teknik studi literatur yang dimana penulis mengambil data dari buku, jurnal, dokumen, situs pemerintahan yang relevan terhadap penelitian ini. Hasil dari penelitian ini menunjukkan adanya dilematika politik yaitu ditemukan banyaknya masyarakat yang tidak menggunakan hak pilihnya sehingga pasangan Annas Maamun dan Arsyadjuliandi Rachman terpilih sebagai Gubernur Provinsi Riau. Kata Kunci: Dinamika Politik, Provinsi Riau, Pemilihan Kepala Daerah, Golput
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46

Little, Sabrina. "Developing the Virtues: Integrating Perspectives, edited by J. Annas, D. Narvaez, and N.E. Snow." Journal of Moral Philosophy 16, no. 3 (June 12, 2019): 386–89. http://dx.doi.org/10.1163/17455243-01603006.

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47

M, Aspandi. "Hermeneutik Amina Wadud; Upaya Pembacaan Kontekstual Teks Keagamaan." Legitima: Jurnal Hukum Keluarga Islam 1, no. 1 (December 27, 2018): 44–61. http://dx.doi.org/10.33367/legitima.v1i1.642.

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Teks keagamaan diyakini sebagai hudan li annas yang mengandung nilai-nilai universal. Prinsip-prinsip universal diyakini relevan dalam setiap tempus dan locus. Asumsi tersebut berimplikasi bahwa prinsip-prinsip universal dapat dijadikan pijakan dan diimplementasikan dalam rangka menjawab problematika kontemporer dan tuntutan perkembangan zaman yang bersifat temporal dan partikular. Dalam sejarah perkembangan pemikiran hukum Islam, metode penafsiran teks keagamaan terus berubah dan berkembang. Dua dari banyak kecenderungan yang berbeda sering disebut sebagai pendekatan ‘tekstualis’ dan ‘kontekstualis. Di era modern, pendekatan kontekstualis, sebagai sebuah alternatif, mulai mendapatkan perhatian. Para kontekstualis terlibat tidak hanya dalam analisis linguistik, tetapi juga mengadopsi pendekatan dari berbagai bidang seperti hermeneutika dan teori sosial. Amina Wadud merupakan salah satu tokoh yang dapat dikategorikan sebagai kontekstualis modern berusaha mengembangkan cara-cara baru untuk mendekati al-Qur’an.
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48

Rowe, M. W. "The Morality of Happiness Annas Julia Oxford University Press,U.S.A.,1993,x+502 pp., £45.00." Philosophy 70, no. 271 (January 1995): 125–27. http://dx.doi.org/10.1017/s0031819100042169.

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49

Jonsen, Albert R. "A Review of: “George Annas. 2004, American Bioethics: Crossing Human Rights and Health Law Boundaries”." American Journal of Bioethics 5, no. 3 (May 2005): 71–72. http://dx.doi.org/10.1080/15265160591002971.

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Singer, P. N. "(J.) Annas Hellenistic philosophy of mind.Berkeley: U of California P, 1992. Pp. ix + 245. £19." Journal of Hellenic Studies 114 (November 1994): 195–96. http://dx.doi.org/10.2307/632762.

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