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Books on the topic 'Universalisme moral'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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1

Schupfner, Markus Paul. Moral universalism and ethnocentrism in modern political culture. Michael Walzer versus Jurgen Habermas (a comparative analysis). Ottawa: National Library of Canada, 1996.

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2

Mbonimpa, Melchior. Défis actuels de l'identité chrétienne: Reprise de la pensée de Georges Morel et de Fabien Eboussi Boulaga. Montréal, Qué: L'Harmattan, 1996.

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3

Human rights and global diversity. Upper Saddle River, NJ: Pearson/Prentice Hall, 2006.

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4

Butler, Judith. Giving an account of oneself. New York: Fordham University Press, 2005.

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5

Against relativism: Cultural diversity and the search for ethical universals in medicine. New York: Oxford University Press, 1999.

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6

S, Richardson Henry, and Williams Melissa S. 1960-, eds. Moral universalism and pluralism. New York: New York University Press, 2008.

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7

Kukathas, Chandran. Moral Universalism and Cultural Difference. Edited by John S. Dryzek, Bonnie Honig, and Anne Phillips. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199548439.003.0032.

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This article examines the relationship between moral universalism and cultural difference. It analyses the problem of how to measure the claims of particular cultures against the demands of universal morality and discusses possible ways to resolve the tension between cultural minorities and the intrusion of the morality of Western liberalism. One prominent solution to this problem attempts to resolve it by identifying special rights to be accorded to cultural groups to enable them to hold on to their particular customs and traditions. The best-known and most influential theory here is that developed by Will Kymlicka, who put the case for the protection of cultural minorities in terms that were consistent with the universalist commitments of a liberal political outlook.
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8

Guariglia, Osvaldo. Moralidad: Etica Universalista Y Sujeto Moral. Fondo de Cultura Economica (Argentina), 1996.

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9

Browne, Lewis Crebasa. Review of the Life and Writings of M. Hale Smith: With a Vindication of the Moral Tendency of Universalism, and the Moral Character of Universalists. HardPress, 2020.

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10

Khader, Serene J. Decolonizing Universalism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190664190.001.0001.

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Decolonizing Universalism develops a way forward for genuinely anti-imperialist feminisms. Against ways of thinking that suggest feminists must either reject normativity altogether or bite the bullet and treat feminism as a product of Western chauvinism, the book offers a universalist conception of feminism that is not grounded in imperialism-causing values. Insisting that transnational, postcolonial, and decolonial feminisms criticize imperialism rather than valorize of cultural diversity as such, Khader advocates shifting the terms of feminist debates about imperialism. Rather than asking whether feminists should embrace any universal values, as the popular relativism/universalism framing does, the book asks whether feminism requires embracing the specific values that have been thought to be vehicles for imperialism. Khader offers a nonideal universalist conception of transnational feminist praxis, that understands feminism as opposition to sexist oppression and transnational feminist praxis as a justice-enhancing project. Her nonideal universalist vision allows feminists remain feminists without committing to the values of what she calls “Enlightenment liberalism,” including controversial forms of autonomy, secularism, and individualism, as well as gender eliminativism. The result is a new vision of solidarity according to which it can be both possible and preferable for feminisms to be rooted in worldviews that are unfamiliar to, and stigmatized by, Westerners—and a call to attend more seriously to the moral and practical meanings of “other” women’s activism. The book draws heavily on examples from international development, postcolonial theory, and Southern women’s movements.
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11

Cultivating Empathy: Experiments with Moral Imagination. Unitarian Universalist Association, 2016.

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12

Kant’s Theory of Emotion: Emotional Universalism. Palgrave Macmillan, 2015.

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13

Browning, Don. Universalism vs. Relativism: Making Moral Judgments in a Changing, Pluralistic, and Threatening World. Rowman & Littlefield Publishers, Inc., 2006.

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14

Universalism vs. Relativism: Making Moral Judgments in a Changing, Pluralistic, and Threatening World. Rowman & Littlefield Publishers, Inc., 2006.

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15

Universalism vs. relativism: Making moral judgments in a changing, pluralistic, and threatening world. Lanham, MD: Rowman & Littlefield, 2006.

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16

Kellner, Menachem, and David Gillis. Maimonides the Universalist. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764555.001.0001.

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Maimonides ends each book of his legal code, the Mishneh torah, with a moral or philosophical reflection, in which he lifts his eyes, as it were, from purely halakhic concerns and surveys broader horizons. This book analyse these concluding paragraphs, examining their verbal and thematic echoes, their adaptation of rabbinic sources, and the way in which they coordinate with the Mishneh torah's underlying structures, in order to understand how they might influence our interpretation of the code as a whole — and indeed our view of Maimonides himself and his philosophy. Taking this unusual cross-section of the work, the book concludes that the Mishneh torah presents not only a system of law, but also a system of universal values. It shows how Maimonides fashions Jewish law and ritual as a programme for attaining ethical and intellectual ends that are accessible to all human beings, who are created equally in the image of God. Many reject the presentation of Maimonides as a universalist. The Mishneh torah especially is widely seen as a particularist sanctuary. This book shows how profoundly that view must be revised.
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17

Bogdanova, Olga A. Russian Estate and Europe: Diachrony, Nostalgia, Universalism. А.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2020. http://dx.doi.org/10.22455/978-5-9208-0623-9.

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The book brings together articles by 24 authors, distributed into three problematic and thematic sections: a diachronic view of the Russian estate, estates of the Russian emigration, estates of European countries. A number of constant features of the Russian literary estate and cottages (storehouse of culture, moral space, the core of national identity, the concept of “non-city” in mass society, etc.) are highlighted in a comparative and diachronic analysis. The structure-forming potential and references of the “estate-dacha topos” in the foreign culture of Russian emigrants of the ХХth century disclosed in the works by I.A. Bunin, V.V. Nabokov, B.K. Zaitsev, L.F. Zurov, I.S. Shmelev, V.A. Nikiforov-Volgin of the 1920–1960s and in the Russian-language periodicals of France, Germany, Latvia, Estonia of the 1920–1930s. The most important topic of the book is the search for the origins of the Russian estate phenomenon in world culture, along with its involvement in the spectrum of similar phenomena in other national literatures (Greek, Polish, English, Belgian). The isomorphism of the estate space in Russia and other European countries allows us to speak of the “estate topos” as a universality. The publication is addressed to humanities professionals, primarily philo- logists, and at the same time to a wide circle of students and interested readers.
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18

Bollacher, Martin. Individualism and Universalism in Herder’s Conception of the Philosophy of History. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198779650.003.0012.

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Herder was very familiar with the concept of human rights (in his German, “Menschenrechte”), strongly shared the moral ideals of protecting people at which the concept aims, but tended to avoid using the concept himself. Why this ambivalence? The present article argues that a number of well-founded concerns about the concept underlie, or at least may underlie, his reservation, including concerns about the legal rather than moral nature of the very concept of “rights,” the undue restriction of the focus of “human rights” to protecting people against threats that emanate from their own governments rather than against those from outside (imperialism, colonialism, etc.) as well, and the concept’s dubious restriction of protections to human beings to the exclusion of animals. The article also argues, however, that these concerns are not insurmountable, and that indeed Herder himself has provided some of the most important theoretical tools for surmounting them.
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19

Todd, Lewis C. Moral Justice Of Universalism: To Which Is Prefixed A Brief Sketch Of The Author's Life. Kessinger Publishing, LLC, 2007.

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20

Todd, Lewis C. Moral Justice Of Universalism: To Which Is Prefixed A Brief Sketch Of The Author's Life. Kessinger Publishing, LLC, 2007.

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21

Observations on the moral agency of man and the nature and demerit of sin: In which the obliquity of universalism is exhibited, also an examination of the ground for entertaining the hope of the final holiness and happiness of all mankind, and of the objections which universalists urge against the perdition of any portion of the human family. [Sherbrooke [Quebec]?: s.n.], 1987.

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22

Massa, Mark S. Lisa Sowle Cahill and the Search for a “Functionalist” Paradigm of Feminist Global Ethics. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190851408.003.0008.

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This chapter presents an examination of the thoughts and writings of Lisa Sowle Cahill, a moral theologian at Boston College. Taking issue with both Germain Grisez and Jean Porter, Cahill seeks to construct a new paradigm of natural law that addresses feminist and poststructural scholars. Cahill believed that any paradigm of intercultural or interreligious ethics that purported to be describing moral duties in the real world must begin by exploring how ethical questions are intimately tied to the concrete experiences in specific (often religiously diverse) communities. Her paradigm addressed the concerns of feminist and postimperialist scholars in moving beyond the “false universalism” offered by paradigms like that of neo-scholasticism, while offering a “realist” understanding of social ethics that remained true to the realist impulses in Catholic moral theology.
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23

Gao, Rui, and Jeffrey C. Alexander. Remembrance of Things Past: Cultural Trauma, the “Nanking Massacre,” and Chinese Identity. Edited by Jeffrey C. Alexander, Ronald N. Jacobs, and Philip Smith. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780195377767.013.22.

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This article examines the theory of cultural trauma from a cultural sociological perspective by using the case of the Nanking Massacre and its implications for Chinese identity. It begins with an overview of the Nanking Massacre and its initial constructions, focusing on the shift from Western concern to Western silence about the mass murder from a cultural standpoint. It then considers why the Nanking Massacre disappeared from the consciousness of the Chinese, arguing that the event was not narrated as a collective trauma, and the opportunities to extend psychological identification and moral universalism were not taken up, due to the paradoxes of solidarity, boundary-making, and collective identity. It also discusses social revolution and communism as Chinese responses to trauma and concludes with a commentary on the proliferation of articles and reports concerning the Nanking Massacre.
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24

Khader, Serene J. Gender-Role Eliminativism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190664190.003.0005.

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This chapter considers the role that political strategies based in household headship complementarian worldviews can play in transnational feminist praxis. The central contention is that such doctrines cannot furnish feminist ideals, because despite offering role-based reasons for men to promote individual women’s well-being and offering women opportunities for agency, they cannot ground moral criticisms of sexist oppression. However, the nonideal universalist position developed in this book cautions against dismissing headship-complementarian strategies altogether; in cases in which women’s well-being is very low or women only understand themselves in headship-complementarian terms, there may be provisional reasons for accepting such strategies. The argument is made partly through a discussion of whether headship complementarians can condemn norms and practices that support intrahousehold inequality.
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25

Pettit, Philip. Discovering Desirability. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190904913.003.0007.

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In the ordinary world, we identify the desirable as something that is grounded in other properties, may diverge from what we desire, and, other things being equal, has a claim to govern what we desire. While desirability comes in many modes, moral desirability is grounded in relatively unrestricted considerations and enjoys a certain authority in resolving conflicts. Being creatures who avow and co-avow our desires, we are likely to find those desires diverging occasionally from our actual desires, and commanding our allegiance in the case of a conflict. Thus, we will begin to think of that which attracts avowal, being supported robustly by relevant desiderata, as having the governing role of the desirable. But as there are different modes of avowal, each supported by different sorts of desiderata, some neutral, some agent- or group-relative, there will be different and conflicting modes of desirability—this, by contrast with credibility. And the need to unify our own judgments of desirability into a single judgment of overall desirability, together with the need to universalize desirability so that it is standardized across individuals, will lead us to generate a notion of multi-lateral desirability that corresponds well with the ordinary notion of moral desirability.
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26

Noll, Mark A. The Bible and Scriptural Interpretation. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0014.

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Evangelicalism was the chief factor moulding the theology of most Protestant Dissenting traditions of the nineteenth century, dictating an emphasis on conversions, the cross, the Bible as the supreme source of teaching, and activism which spread the gospel while also relieving the needy. The chapter concentrates on debates about conversion and the cross. It begins by emphasizing that the Enlightenment and above all its principle of rational inquiry was enduringly important to Dissenters. The Enlightenment led some in the Reformed tradition such as Joseph Priestley to question not only creeds but also doctrines central to Christianity, such as the Trinity, while others, such as the Sandemanians, Scotch Baptists, Alexander Campbell’s Restorationists, or the Universalists, privileged the rational exegesis of Scripture over more emotive understandings of faith. In the Calvinist mainstream, though, the Enlightenment created ‘moderate Calvinism’. Beginning with Jonathan Edwards, it emphasized the moral responsibility of the sinner for rejecting the redemption that God had made available and reconciled predestination with the enlightened principle of liberty. As developed by Edwards’s successors, the New England theology became the norm in America and was widely disseminated among British Congregationalists and Baptists. It entailed a judicial or governmental conception of the atonement, in which a just Father was forced to exact the Son’s death for human sinfulness. The argument that this just sacrifice was sufficient to save all broke with the doctrine of the limited atonement and so pushed some higher Calvinists among the Baptists into schism, while, among Presbyterians, Princeton Seminary retained loyal to the doctrine of penal substitution. New England theology was not just resisted but also developed, with ‘New Haven’ theologians such as Nathaniel William Taylor stressing the human component of conversion. If Calvinism became residual in such hands, then Methodists and General and Freewill Baptists had never accepted it. Nonetheless they too gave enlightened accounts of salvation. The chapter dwells on key features of the Enlightenment legacy: a pragmatic attitude to denominational distinctions; an enduring emphasis on the evidences of the Christian faith; sympathy with science, which survived the advent of Darwin; and an optimistic postmillennialism in which material prosperity became the hallmark of the unfolding millennium. Initially challenges to this loose consensus came from premillennial teachers such as Edward Irving or John Nelson Darby, but the most sustained and deep-seated were posed by Romanticism. Romantic theologians such as James Martineau, Horace Bushnell, and Henry Ward Beecher rejected necessarian understandings of the universe and identified faith with interiority. They emphasized the love rather than the justice of God, with some such as the Baptist Samuel Cox embracing universalism. Late nineteenth-century Dissenters followed Anglicans in prioritizing the incarnation over the atonement and experiential over evidential apologetics. One final innovation was the adoption of Albrecht Ritschl’s claim that Jesus had come to found the kingdom of God, which boosted environmental social activism. The shift from Enlightenment to romanticism, which provoked considerable controversy, illustrated how the gospel and culture had been in creative interaction.
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27

Butler, Judith. Giving an Account of Oneself: A Critique of Ethical Violence. Van Gorcum Ltd, 2003.

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28

Cabrera, Luis. The Humble Cosmopolitan. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190869502.001.0001.

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Cosmopolitanism is said by many critics to be arrogant. In emphasizing universal moral principles and granting no fundamental significance to national or other group belonging, it is held to wrongly treat those making non-universalist claims as not authorized to speak, while at the same time implicitly treating those in non-Western societies as not qualified. This book works to address such objections. It does so in part by engaging the work of B.R. Ambedkar, architect of India’s 1950 Constitution and revered champion of the country’s Dalits (formerly “untouchables”). Ambedkar cited universal principles of equality and rights in confronting domestic exclusions and the “arrogance” of caste. He sought to advance forms of political humility, or the affirmation of equal standing within political institutions and openness to input and challenge within them. This book examines how an “institutional global citizenship” approach to cosmopolitanism could similarly advance political humility, in supporting the development of democratic input, exchange, and challenge mechanisms beyond the state. It employs grounded normative theory methods, taking insights for the model from field research among Dalit activists pressing for domestic reforms through the UN human rights regime, and from their critics in the governing Hindu nationalist Bharatiya Janata Party. Insights also are taken from Turkish protesters challenging a rising domestic authoritarianism, and from UK Independence Party members supporting “Brexit” from the European Union—in part because of possibilities that predominantly Muslim Turkey will join. Overall, it is shown, an appropriately configured institutional cosmopolitanism should orient fundamentally to political humility rather than arrogance, while holding significant potential for advancing global rights protections.
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29

Condron, Barbara. Dreamtime: Parables of Universal Law While Down Under. S O M Pub & Production, 2010.

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