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A Discussion of the Phronesis of Hauerwas

A Discussion of the Phronesis of Hauerwas

Wai-tung CHO

A contemporary challenge in ethical studies is to establish a rational foundation or criteria for judging right from wrong, virtuous from wicked. Stanley Hauer was points out that ethical theory is not suited to the task of identifying the rational foundation for morality because behavior cannot simply be justified by theory. Upholding the idea that narrative is the key to ethical reflection, he argues that in the absence of narrative the interpretation of moral experience in ethical reflection is flawed.

Many, including James Gustafson, in turn, criticize Hauerwas' promotion of ethical reflection from the perspective of Christian narrative. His critics charge that if all moral questionings are relative to a certain “particular” narrative rationality, it will be impossible to advance any arbitration of “public” rationality between two different traditions, for a rationality with narrative as its foundation can deny the external objective truth altogether.

This article aims to defend Hauerwas' perspective by showing that he has not given up any notion of objective truth through his interpretation and elaboration of Phronesis. As a matter of fact, Hauerwas points out how closely narrative is related to truth issues and how it can contribute to possible conditions for truth. By elaborating on several major ideas of Hauerwas, such as narrative vision, narrative rationality, Phronesis, and the truthfulness of Phronesis, this article seeks to elucidate the alternative rationality and exposition of the concept of truth advocated by Hauerwasian ethics.

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Message from the Editor of Issue 48

Editor's Note: Wu Guojie Since the outbreak of the new coronavirus, the number of people infected worldwide has exceeded 250 million, and the number of deaths has exceeded 5 million. This number does not include poor third-world countries with weak testing capabilities and inability to determine the cause of death. Due to the epidemic, the lives, economy, and travel of people around the world have been affected to varying degrees; for example, people have to wear masks when going out, maintain social distance, the number of gatherings is limited, quarantine is required when entering the country, travel has been greatly reduced, related industries have laid off employees, and unemployment has Rates thus increase and so on. In this environment, church gatherings have also been affected to a considerable extent. During the period when the epidemic was severe and gatherings were restricted, physical church gatherings were suspended, and online live broadcasts and video conversations became necessary alternative modes; even if the epidemic eased and physical gatherings reopened, online Synchronization has also become the new normal. In the face of this disaster, which is called the "pandemic of the century," what resources does the Christian faith have that can help the church respond and turn the crisis into an opportunity? This issue of "Sandow Journal" takes "Epidemics and Disasters" as the theme, and brings together different scholars to discuss it from the perspectives of the two Testaments, doctrinal theology, and practical theology, hoping to enlighten modern Christians on how to deal with the challenges of this era. ...