Human Conscience and Muslim-Christian Relations: Modern by Oddbjørn Leirvik

By Oddbjørn Leirvik

Human sense of right and wrong and Muslim-Christian Relations puts forward a dialogue of ways the idea of judgment of right and wrong might unite Muslim and Christians throughout non secular divides, in addition to interpreting the relation among selfhood and otherness in interfaith discussion. the writer explores how the inspiration of moral sense has been handled by way of glossy Egyptian authors and discusses their works in gentle of the way Christian-Muslim relatives in Egypt have advanced throughout the glossy period.

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Extra info for Human Conscience and Muslim-Christian Relations: Modern Egyptian Thinkers of Al-Damir (Islamic Studies Series)

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1, I suggested that there is a fundamental tension in the notion of conscience between knowing by oneself and knowing with the other. Invocations of conscience always entail a heightened awareness of moral responsibility and the inviolable moral integrity of the individual. Cicero invoked human conscience as an inner audience, Kant as an inner court of supreme authority. As in Luther, references to the dictates of conscience may also signal a fervent ‘no’ and a split from the conventions or dictates of a given spiritual or political community.

And from a historical perspective: What kind of intertextuality has been at work between Islamic and Christian ethics? 72 My particular interest will be its inter-religious dimension, and how different trajectories in Islamic ethics relate to the communitarian-universalist problematic. Within this larger horizon, it also makes sense to search Islamic ethics for terms and concepts that overlap more or less with certain aspects of the notion of conscience. In this chapter, several such attempts will be identified.

In its philosophical form, discursive ethics took values rather than detailed prescriptions in the as points of reference for a virtue ethics that was formulated in dialogue with ancient Greek philosophers (in some cases, also with contemporary Christian intellectuals) who held similar notions and concepts of good and bad, virtues and vices. Apart from concepts—related to prescriptions, admonitions and ethical reflection—the contains also a wealth of morally edifying narratives. Whereas the philosophical ethics was often markedly rationalistic in its tone, narrative ethics in Islam (as expressed in al-Ghazālī and in important parts of ethics) takes the and even Jewish-Christian tradition as the foundation of a virtue ethics that is far more didactic in its orientation.

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