The Ethical Challenge Of Auschwitz And Hiroshima

This book addresses the problem of religion, ethics, and public policy in a global technological civilization. It attempts to do what narrative ethicists have said cannot be done--to construct a cross-cultural ethic of human dignity, human rights, and human liberation which respects the diversity of narrative traditions. It seeks to do this without succumbing to either ethical relativism or ethical absolutism. The author confronts directly the dominant narrative of our technological civilization: the Janus-faced myths of "Apocalypse or Utopia." Through this myth, we view technology ambivalently, as both the object of our dread and the source of our hope. The myth thus renders us ethically impotent: the very strength of our literal utopian euphoria sends us careening toward some literal apocalyptic "final solution." The demonic narrative that dominated Auschwitz ("killing in order to heal") is part of this Janus-faced technological mythos that emerged out of Hiroshima. And it is this mythic narrative which underlies and structures much of public policy in our nuclear age. This book proposes a coalition of members of holy communities and secular groups, organized to prevent any future eruptions of the demonic. Its goal is to construct a bridge not only over the abyss between religions, East and West, but also between religious and secular ethics.

Inspired by the 1993 Parliament of the Worlds Religions, this volume for the first time brings the scholarly discipline of comparative religious ethics into constructive collaboration with the community of interreligious dialogue. The contributors draw from both communities of discourse in addressing questions of method and theory and global moral issuessuch as human rights, distributive justice, politics of war, international business, the environment, and genocidein a cross-cultural context. }Inspired by the 1993 Parliament of the Worlds Religions, this volume for the first time brings the scholarly discipline of comparative religious ethics into constructive collaboration with the community of interreligious dialogue. Its design is premised on two important insights. First, interreligious dialogue offers to comparative religious ethics a new, more persuasive rationale, agenda of issues, and practical orientation. Second, comparative religious ethics offers to interreligious dialogue an arsenal of critical tools and methods which will enhance the sophistication of its practical work. In this way, both theory (a dominant concern and strength of comparative religious ethics) and praxis (a dominant concern and strength of interreligious moral dialogue) are joined together in mutual effort, each contributing to the benefit of the other.The volumes contributors share this vision of collaboration, drawing explicitly from both communities of discourse in a manner that crosses disciplinary and professional boundaries to deal creatively and constructively with important methodological and global moral issue. Although theory and practice cannot easily be separated in such a collaborative project, for the purpose of clarity, the volume is divided into two main parts. The first specifically engages questions of method, theory, and the social role of the public intellectual; the second, on substantive moral themes and issues, many of which were raised at the 1993 Parliament. Taken together, the volumes essays articulate and illustrate new ways of approaching contemporary moral concerns cross-culturally yet with a rigor appropriate to our complex and pluralistic world.

This popular textbook has been thoroughly revised and updated to reflect recent global developments, whilst retaining its unique and compelling narrative-style approach. Using ancient stories from diverse religions, it explores a broad range of important and complex moral issues, resulting in a truly reader-friendly and comparative introduction to religious ethics. A thoroughly revised and expanded new edition of this popular textbook, yet retains the unique narrative-style approach which has proved so successful with students Considers the ways in which ancient stories from diverse religions, such as the Bhagavad Gita and the lives of Jesus and Buddha, have provided ethical orientation in the modern world Updated to reflect recent discussions on globalization and its influence on cross-cultural and comparative ethics, economic dimensions to ethics, Gandhian traditions, and global ethics in an age of terrorism Expands coverage of Asian religions, quest narratives, the religious and philosophical approach to ethics in the West, and considers Chinese influences on Thich Nhat Hanh’s Zen Buddhism, and Augustine’s Confessions Accompanied by an instructor’s manual (coming soon, see www.wiley.com/go/fasching) which shows how to use the book in conjunction with contemporary films

The fact that Auschwitz, Hiroshima, and Rwanda cast ominous shadows forward into the future compels us to confront these horrific results of the human head, heart, and hand. In Genocidal Temptation, Robert Frey presents a compelling, integrated focus directed toward the Nazi killing programs, American atomic bombings in Japan, Tutsi massacres in Rwanda, Soviet genocide in Lithuania, and other mass killing and repression programs.

On the Way to Death completes Eckardt's astonishing trilogy on the interrelationship of comedy, death, and God. It addresses itself to the question of death as the basic incongruity of life. Here is opened to human view the final divine comedy: a total reversal of the traditional roles assigned to God and humankind, a comical denouncement of the terror of death. On the Way to Death follows Sitting in the Earth and Laughing and How to Tell God From the Devil to complete Roy Eckardt's trilogy on comedy, the devil, and God.

This bibliography, first published in 1957, provides citations to North American academic literature on Europe, Central Europe, the Balkans, the Baltic States and the former Soviet Union. Organised by discipline, it covers the arts, humanities, social sciences, life sciences and technology.

Christian ethics is threatened today by two opposite dangers: on the one hand, violence by moral and religious fanatics and on the other hand, too-easy forgiveness and cheap grace. The main challenge of Christian ethics in the present context is how it can invite people to react powerfully against moral evil without becoming fanatical on the one hand, and how it can bring the Christian message of forgiveness and reconciliation without creating in people an attitude of moral indolence on the other hand. Such questions call for a wrestling with the dilemmas between justice and forgiveness. It also asks for dealing with tensions like taking the perspective of victims and of perpetrators and choosing between remembrance of the past and a common hope for the future. In eight contributions, internationally recognised scholars in the field of Christian ethics offer ways to approach this tension and to integrate both moral passion and mercy. Topics such as tolerance, radicalism, terrorism, forgiveness, non-violence, etc. are discussed from a Christian moral viewpoint. In a world so deeply shaken by forms of immense individual and collective evil, these are very delicate yet pressing matters. Readers will find in this book new perspectives to deal with these moral dilemmas and tensions in such a way that Christian ethics does not cool down into moral mediocrity nor become inflamed into moral terror, but can place itself in the service of justice and peace.

1. You have heard it said that on the day of judgment only Christians will be saved and all others will be consigned to eternal damnation, but I say to you that the gospel proclaims salvation for the whole human race. 2. You have heard it said that non-Christians are strangers who will not enter the Kingdom of God, but I say to you that God enters our lives through the very presence of the stranger. 3. You have heard it said that heretics and sinners will have no place in the Kingdom of God, but I say to you that to reject even the least of these is to reject God and Gods messiah. 4. You have heard it said that human beings can be saved in no other name than that of Jesus, but I say to you that the name Jesus means we are saved in the name of a God who cannot be named or imaged. 5. You have heard it said that only a chosen remnant can be saved, but I say to you that a saving remnant saves not itself but the whole human race of which it is a part. 6. You have heard it said that in the final judgment many will be consigned to the eternal fires, but I say to you, Gods judgment is a refining fire which transforms and saves rather than destroys. The final truth is that our God is the savior of the whole human race and especially all believers (1Timothy 4:10).