By Richard Miller
Neighbors and different Strangers argues for increasing the sector of spiritual ethics to handle the normative dimensions of tradition, interpersonal wishes, friendships and relations, and institutional and political relationships. Richard B. Miller urges spiritual ethicists to show to cultural experiences to increase the variety of the problems they tackle and to envision issues of cultural perform and cultural distinction in severe and self-reflexive ways.
Friends and different Strangers seriously discusses the ethics of ethnography; ethnocentrism, relativism, and ethical feedback; empathy and the ethics of self-other attunement; indignation, empathy, and team spirit; the that means of ethical accountability on the subject of kids and associates; civic advantage, warfare, and alterity; the normative and mental dimensions of reminiscence; and faith and democratic public lifestyles. Miller demanding situations differences among psyche and tradition, self and different, and makes use of the recommendations of intimacy and alterity as dialectical touchstones for studying the normative dimensions of self-other relationships. a totally modern, international, and interdisciplinary paintings, neighbors and different Strangers illuminates points of ethical existence ethicists have another way neglected.
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Extra resources for Friends and Other Strangers: Studies in Religion, Ethics, and Culture
2 To be sure, the tendency to conﬂate species with genera is evident, indeed widespread, in the ﬁeld of religious studies. But religious ethicists’ lack of engagement with deﬁnitional and, more generally, metadisciplinary matters often leaves them looking marginal to, or uninterested in, debates about theory, method, and purpose in the wider ﬁeld of which they are a part and oblivious to the history in which they can play a formative role. More than a few scholars in religious ethics appear to be working in an intellectual cocoon.
Site of dynamic, ﬂuid, intersubjective relationships, and that fact, too, invites fresh thought and exploration. Culture is the constitutive medium of human existence; it is not a secondary layer of causality that redirects or constrains previously established patterns or primitive desires. 36 These facts reveal how our lives are contingent and depend on wider patterns of thought, practice, and value. Cultures mediate our commerce with others and the world in ways that get us beyond the antinomies of subjectivity and objectivity, psyche and culture, self and other, character and society, and volition and receptivity.
Religions can “resolve” anxieties by making plain that the resolution of some basic questions, or the satisfaction of some hopes or dreams, is not possible or perhaps even desirable. 8 By “deep or far-reaching in effectuality and pertinence” I do not mean that religious beliefs or practices range across all aspects of experience. Religions can have importance or considerable impact on a relatively narrow sphere of human existence; what is important is not the scope of the impact but its palpability.