Abstract
Virtue ethics/character ethics is concerned for the good and happiness of the person, and what it is to be a well-balanced individual. The concept of virtue ethics/character ethics is explored within Christianity, Islam, and Buddhism, and in so doing, to find links and common ground between them. The method is descriptive and uses virtue ethics/character ethics as a category and bridge that crosses all the three religious traditions.
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Notes
- 1.
This article is limited to the exploration of virtue ethics in Christianity, Islam, and Buddhism. It is written by a person with specialization in Christian ethics. I use ethics and morality interchangeably and I consider religious ethics in terms of the good of the person in relationship.
- 2.
See Stalnaker (2007) for a discussion of the challenges in comparative ethics.
- 3.
See, for example, the following catalog of virtues 2 Cor 6: 6–7; Gal: 5: 22–23; Eph 4: 2–3, 32–5:2. Virtues occupied a key role in early Christian exhortation or parenesis.
- 4.
Sherif (1975, p. 1) Majid Fakh discusses Islamic ethics under four categories. Scriptural morality, Theological ethics, Philosophical ethics, and Religious ethics. He identifies al-Ghazali as the principle exponent of religious ethics. The key dimensions of Islamic religious ethics include the Quranic world view, theological concepts, philosophical categories, and in some instances Sufism (Islamic mysticism). See Fakhry (1994, pp. 6–8).
- 5.
Harvey (2001, p. 17) For a discussion of intention, knowledge, and degrees of unwholesomeness in actions see pp. 52–58.
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Wade, R. (2010). Bridging Christianity, Islam, and Buddhism with Virtue Ethics. In: Engebretson, K., de Souza, M., Durka, G., Gearon, L. (eds) International Handbook of Inter-religious Education. International Handbooks of Religion and Education, vol 4. Springer, Dordrecht. https://doi.org/10.1007/978-1-4020-9260-2_19
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