This book offers a reader-friendly introduction to Christian liberationist ethics by having scholars "from the margins" explore how questions of race and gender should be brought to bear on twenty-four classic ethicists and philosophers. Each short chapter gives historical background for the thinker, describes that thinker's most important contributions, then raises issues of concern for women and persons of color.
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The overall argument of this primer in Christian ethics is that the academic discipline of ethics is thoroughly Eurocentric and—dare I say it—even white supremacist. Consequently, this work is not just a historical reevaluation of the canon through the lens of liberative ethics; it is a measured appeal for the very reconstruction of the canon along more liberative lines through the incorporation of previously marginalized and silenced perspectives.
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To that end, this volume is offered as a conversation starter for the very difficult work of revising the canon that lies ahead for the discipline, a mere marking of a trail in a largely unexplored wilderness. Simultaneously, the text also serves as a good general introduction to the discipline of Christian ethics, as the editors have selected a representative selection of key figures matched to relevant themes i. Furthermore, despite providing subtle and complex readings of canonical texts from a variety of critical perspectives, the text is accessible enough to appeal to a broad Christian audience beyond the academy.
Although the quality and length of the articles varies, the project provides a crucial reassessment of classical figures in ethics that embraces the contributions these historical figures have made to the discipline while exposing the problematic biases and prejudices contained in their thought. The cumulative impact is to undermine the dominant assumption within the discipline of Christian ethics that an objective and universal perspective is desirable and attainable, in favor of affirming the contextualized and interested nature of every ethical perspective, thus demanding a hermeneutics of suspicion when reading all received texts and traditions.
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