shared by conservative Christians (pp. 113–14; 131–32). Christian variations of utilitarianism like situation ethics and proportionalism are discussed (pp. 132–33). The authors employ ‘individualistic ethics’ and ‘continental ethics’ as broader terms in order to deal with modern trends and developments in ethical thought. The former subsumes not only theories of natural rights and social contract as rooted in the thought of John Locke (pp. 87–90), but also the psychological and ethical egoism that traces back to Thomas Hobbes (pp. 92–93). A well-chosen case study dealing with abortion completes the chapter. Within ‘continental ethics’ the authors mainly engage with theories developing from existentialism. Characteristic features are once again pointed out, crucial thinkers introduced (Kierkegaard, Nietzsche, Sartre, Buber, but also Bonhoeffer and proponents of neo-orthodoxy), and strengths and weaknesses evaluated, concluding with a case study on euthanasia. Here it is worthy of note that some of the philosophical roots of transgenderism can be located within this strand of thought: on the one hand, in ‘a rejection of essentialism—the idea that we all have a basic nature that applies to people universally . . . in favor of an understanding of persons as choosing their own natures and selfdefinition’ (p. 138); and on the other, more specifically, in Jean-Paul Sartre’s notion that existence precedes essence, which suggests one can create one’s own essence autonomously (p. 141). In their epilogue, Boyd and Thorsen re-emphasise the significance of love as the centrepiece of any genuinely Christian ethic. In this context they highlight quite rightly that ‘the theological tradition offers much more in terms of the centrality of love’ than purely philosophical approaches do (p. 175). They underline their thesis by way of a final analysis of the extent that each moral theory dealt with in their book puts love of God and neighbour at its centre (pp. 175–80). Boyd and Thorsen offer a fine introduction to the most prominent theological and philosophical moral theories. With a few exceptions (like an exaggerated criticism of the medieval worldview, p. 36), they succeed in presenting both an eloquent and balanced overview which has the potential to establish itself as a standard textbook in the field in the Anglophone world.

中文翻译：

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书评：托德·布雷福格尔，论创造力、自由、爱和法律之美伊恩·克劳森，论爱、忏悔、投降和道德自我

保守派基督徒共享（第 113-14 页；131-32 页）。讨论了功利主义的基督教变体，如情境伦理和比例主义（第 132-33 页）。作者使用“个人伦理”和“大陆伦理”作为更广泛的术语，以应对伦理思想的现代趋势和发展。前者不仅包含植根于约翰洛克思想的自然权利和社会契约理论（第 87-90 页），还包含可追溯到托马斯霍布斯（第 92-93 页）的心理和伦理利己主义。一个精心挑选的涉及堕胎的案例研究完成了本章。在“大陆伦理学”中，作者主要研究从存在主义发展而来的理论。再次指出特征，引入重要思想家（克尔凯郭尔、尼采、萨特、布伯、以及 Bonhoeffer 和新正统的支持者），并对优缺点进行了评估，最后对安乐死进行了案例研究。在这里值得注意的是，跨性别主义的一些哲学根源可以定位在这一思想链中：一方面，在“对本质主义的拒绝——我们都有一个普遍适用于人们的基本本性的想法”。. . 赞成将人理解为选择自己的本性和自我定义”（第 138 页）；另一方面，更具体地说，在让-保罗·萨特 (Jean-Paul Sartre) 的观点中，存在先于本质，这表明人们可以自主地创造自己的本质（第 141 页）。在他们的结语中，博伊德和托尔森再次强调爱作为任何真正基督教伦理的核心的重要性。在这种情况下，他们非常正确地强调“神学传统在爱的中心性方面提供了比纯粹的哲学方法更多的东西”（第 175 页）。他们通过最后分析他们书中所涉及的每个道德理论都将爱上帝和邻人置于其中心的程度来强调他们的论点（第 175-80 页）。博伊德和托尔森对最突出的神学和哲学道德理论做了很好的介绍。除了少数例外（如对中世纪世界观的夸大批评，第 36 页），他们成功地提出了雄辩而平衡的概述，有可能将自己确立为英语世界该领域的标准教科书。他们通过最后分析他们书中所涉及的每个道德理论都将爱上帝和邻人置于其中心的程度来强调他们的论点（第 175-80 页）。博伊德和托尔森对最突出的神学和哲学道德理论做了很好的介绍。除了少数例外（如对中世纪世界观的夸大批评，第 36 页），他们成功地提出了雄辩而平衡的概述，有可能将自己确立为英语世界该领域的标准教科书。他们通过最后分析他们书中所涉及的每个道德理论都将爱上帝和邻人置于其中心的程度来强调他们的论点（第 175-80 页）。博伊德和托尔森对最突出的神学和哲学道德理论做了很好的介绍。除了少数例外（如对中世纪世界观的夸大批评，第 36 页），他们成功地提出了雄辩而平衡的概述，有可能将自己确立为英语世界该领域的标准教科书。