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Prophetic Ethics: Rufus Burrow, Jr.'s, Personalist Contribution to Religious Ethics

Prophetic Ethics: Rufus Burrow, Jr.'s, Personalist Contribution to Religious Ethics Prophetic Ethics: Rufus Burrow, Jr.’s, Personalist Contribution to Religious Ethics dwayne a. tunstall Grand Valley State University 1. Introduction r eligious ethicists use a var iet y of conceptual tools from many disci- plines—for example, psychology, sociology, anthropology, theology, philoso- phy, political science, cognitive science, and neuroscience—to study various religious traditions. They use these interdisciplinary tools to study how these traditions influence and are influenced by the cultural mores and societal norms of the societies in which these traditions are practiced. If William Sch- weiker’s depiction of religious ethics in The Blackwell Companion to Religious Ethics is representative of the field’s emerging self-conception, then religious ethics is primarily a hermeneutical and multidimensional e fi ld (See Schweiker 2–3). Schweiker thinks that this means religious ethicists have begun to think of their field as a series “of critical, comparative, and constructive tasks of moral inquiry into religious resources undertaken from a hermeneutical stand- point and with respect to interlocking dimensions of reflection” (Schweiker 3). These tasks include critically inquiring into how various religious traditions are related to cultural mores and moral practices, comparing different reli- gious traditions and their moral codes, constructively using religious moral traditions to address societal problems http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png The Pluralist University of Illinois Press

Prophetic Ethics: Rufus Burrow, Jr.'s, Personalist Contribution to Religious Ethics

Tunstall, Dwayne A.
The Pluralist , Volume 6 – Mar 18, 2011
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University of Illinois Press
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Copyright © Board of Trustees of the University of Illinois
ISSN
1944-6489

Abstract

Prophetic Ethics: Rufus Burrow, Jr.’s, Personalist Contribution to Religious Ethics dwayne a. tunstall Grand Valley State University 1. Introduction r eligious ethicists use a var iet y of conceptual tools from many disci- plines—for example, psychology, sociology, anthropology, theology, philoso- phy, political science, cognitive science, and neuroscience—to study various religious traditions. They use these interdisciplinary tools to study how these traditions influence and are influenced by the cultural mores and societal norms of the societies in which these traditions are practiced. If William Sch- weiker’s depiction of religious ethics in The Blackwell Companion to Religious Ethics is representative of the field’s emerging self-conception, then religious ethics is primarily a hermeneutical and multidimensional e fi ld (See Schweiker 2–3). Schweiker thinks that this means religious ethicists have begun to think of their field as a series “of critical, comparative, and constructive tasks of moral inquiry into religious resources undertaken from a hermeneutical stand- point and with respect to interlocking dimensions of reflection” (Schweiker 3). These tasks include critically inquiring into how various religious traditions are related to cultural mores and moral practices, comparing different reli- gious traditions and their moral codes, constructively using religious moral traditions to address societal problems

Journal

The Pluralist – University of Illinois Press

Published: Mar 18, 2011

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