2 resultados para Social ethics
em Bucknell University Digital Commons - Pensilvania - USA
Resumo:
This paper provides an analysis of the key term aidagara (betweenness) in the philosophical ethics of Watsuji Tetsur (1889-1960), in response to and in light of the recent movement in Japanese Buddhist studies known as Critical Buddhism. The Critical Buddhist call for a turn away from topical or intuitionist thinking and towards (properly Buddhist) critical thinking, while problematic in its bipolarity, raises the important issue of the place of reason versus intuition in Japanese Buddhist ethics. In this paper, a comparison of Watsujis ontological quest with that of Martin Heidegger (1889-1976), Watsujis primary Western source and foil, is followed by an evaluation of a corresponding search for an ontology of social existence undertaken by Tanabe Hajime (1885-1962). Ultimately, the philosophico-religious writings of Watsuji Tetsur allow for the return of aesthesis as a modality of social being that is truly dimensionalized, and thus falls prey neither to the verticality of topicalism nor the limiting objectivity of criticalism.
Resumo:
It has been nine decades since Walter Rauschenbusch (1861-1918) published a slim volume entitled The Social Principles of Jesus. Though today less well known than his other works Christianity and the Social Crisis (1907) and Theology for the Social Gospel (1917), it is Social Principles that most adeptly summarizes the theological ethics of Rauschenbuschs social gospel. Taking the form of a pedagogical treatise, Social Principles reads as both a finely tuned analysis of the modern relevance of the teachings of Jesus, and an impassioned plea on the part of its author for an end to the folly of interpreting Christianity solely in individualistic terms. It is Rauschenbuschs expressed aim to resurrect the core teachings of Jesus, which are social and ethical, and apply these to a renewed, socially conscious liberal democracy, establishing a grand harmony between religion, ethics, and social evolution. How far this vision was from the burgeoning fundamentalism of his day (and ours) is more than evidenced by the critical reaction of many of his more conservative peers, but also indicates the continuing relevance of his work for theologians and others looking for alternative paths. The following exposition is supplemented with appreciative and critical comments.
