Divine Command Theory
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Eternity and Immortality in Spinoza's Ethics
Midwest Studies in Philosophy, XXVI (2002) Eternity and Immortality in Spinoza’s Ethics STEVEN NADLER I Descartes famously prided himself on the felicitous consequences of his philoso- phy for religion. In particular, he believed that by so separating the mind from the corruptible body, his radical substance dualism offered the best possible defense of and explanation for the immortality of the soul. “Our natural knowledge tells us that the mind is distinct from the body, and that it is a substance...And this entitles us to conclude that the mind, insofar as it can be known by natural phi- losophy, is immortal.”1 Though he cannot with certainty rule out the possibility that God has miraculously endowed the soul with “such a nature that its duration will come to an end simultaneously with the end of the body,” nonetheless, because the soul (unlike the human body, which is merely a collection of material parts) is a substance in its own right, and is not subject to the kind of decomposition to which the body is subject, it is by its nature immortal. When the body dies, the soul—which was only temporarily united with it—is to enjoy a separate existence. By contrast, Spinoza’s views on the immortality of the soul—like his views on many issues—are, at least in the eyes of most readers, notoriously difficult to fathom. One prominent scholar, in what seems to be a cry of frustration after having wrestled with the relevant propositions in Part Five of Ethics,claims that this part of the work is an “unmitigated and seemingly unmotivated disaster.. -
What Has Athens to Do with Mormonism?
Utah State University DigitalCommons@USU Arrington Student Writing Award Winners Leonard J. Arrington Mormon History Lectures 12-2012 What has Athens to do with Mormonism? Benjamin Wade Harman Follow this and additional works at: https://digitalcommons.usu.edu/arrington_stwriting Part of the Religion Commons Recommended Citation Harman, Benjamin Wade, "What has Athens to do with Mormonism?" (2012). Arrington Student Writing Award Winners. Paper 9. https://digitalcommons.usu.edu/arrington_stwriting/9 This Essay is brought to you for free and open access by the Leonard J. Arrington Mormon History Lectures at DigitalCommons@USU. It has been accepted for inclusion in Arrington Student Writing Award Winners by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. What has Athens to do with Mormonism? Benjamin Wade Harman In his lecture, Terryl Givens presents one with a new way to approach the prophecy of Enoch that was received by Joseph Smith. Contained in this short narrative is a new, innovative conception about God that differs greatly from traditional Christianity. This notion is that of a passible deity, a God that is susceptible to feeling and emotion. It is a God who weeps, a God who is vulnerable and suffers emotional pain. God, as defined by the Christian creeds, is one who lacks passions.1 Givens, in drawing attention to the passible deity, is illuminating just a small portion of a much larger tension that exists between Mormonism and traditional Christianity. The God of Mormonism is not just a slight modification of the God of the creeds. Traditionally Christians, who now will be referred to as orthodox, have endorsed a view of deity that is more or less in line with the God of Classical Theism, or the God of the philosophers. -
“Grounding and Omniscience” (PDF)
Grounding and Omniscience Abstract I’m going to argue that omniscience is impossible and therefore that there is no God.1 The argument turns on the notion of grounding. After illustrating and clarifying that notion, I’ll start the argument in earnest. The first step will be to lay out five claims, one of which is the claim that there is an omniscient being, and the other four of which are claims about grounding. I’ll prove that these five claims are inconsistent. Then I’ll argue for the truth of each of them except the claim that there is an omniscient being. From these arguments it follows that there are no omniscient beings and thus that there is no God. §1. Stage Setting The best way to get a grip on the notion of grounding – or more exactly, for our purposes, the notion of partial grounding - is by considering examples. (By “partial grounding” I mean “at-least-partial grounding”, just as mereologists mean “at-least-part of” by “part of”.) The first example hearkens back to Plato’s Euthyphro. Suppose that a theorist claims that as a matter of metaphysical necessity, a given act is morally right if and only if it is approved of by God. At first blush at least, it is plausible that this theorist owes us an answer to following question: when acts are right, are they right because God approves of them, or does he approve of them because they are right? We all understand this question right away, right when we first hear it. -
Can God's Goodness Save the Divine Command Theory
CAN GOD’S GOODNESS SAVE THE DIVINE COMMAND THEORY FROM EUTHYPHRO? JEREMY KOONS Georgetown University School of Foreign Service in Qatar Abstract. Recent defenders of the divine command theory like Adams and Alston have confronted the Euthyphro dilemma by arguing that although God’s commands make right actions right, God is morally perfect and hence would never issue unjust or immoral commandments. On their view, God’s nature is the standard of moral goodness, and God’s commands are the source of all obligation. I argue that this view of divine goodness fails because it strips God’s nature of any features that would make His goodness intelligible. An adequate solution to the Euthyphro dilemma may require that God be constrained by a standard of goodness that is external to Himself – itself a problematic proposal for many theists. The Euthyphro dilemma is often thought to present a fatal problem for the divine command theory (aka theological voluntarism). Are right acts commanded by God because they are right, or are they right because they are commanded by God? If the former, then there is a standard of right and wrong independent of God’s commands; God’s commands are not relevant in determining the content of morality. This option seems to compromise God’s sovereignty in an important way. But the second horn of the dilemma presents seemingly insurmountable problems, as well. First, if God’s commands make right actions right, and there is no standard of morality independent of God’s commands, then that seems to make morality arbitrary. Thus, murder is not wrong because it harms someone unjustly, but merely because God forbids it; there is (it seems) no good connection between reason and the wrongness of murder. -
Moral Realism in the Hebrew Bible Original Research Gericke
Original Research BEYOND DIVINE COMMAND THEORY : MORAL REALISM IN THE HEBREW BIBLE Author: Jaco W. Gericke1 ABSTRACT Philosophical approaches to ancient Israelite religion are rare, as is metaethical refl ection on the A f fi l i a t i o n : Hebrew Bible. Nevertheless, many biblical scholars and philosophers of religion tend to take it for 1Faculty of Humanities, granted that the biblical metaethical assumptions about the relation between divinity and morality North-West University involve a pre-philosophical version of Divine Command Theory by default. In this paper the (Vaal Triangle Campus), author challenges the popular consensus with several arguments demonstrating the presence of South Africa moral realism in the text. It is furthermore suggested that the popular consensus came about as a result of prima facie assessments informed by anachronistic metatheistic assumptions about what Correspondence to: the Hebrew Bible assumed to be essential in the deity–morality relation. The study concludes with Jaco W. Gericke the observation that in the texts where Divine Command Theory is absent from the underlying moral epistemology the Euthyphro Dilemma disappears as a false dichotomy. e-mail: [email protected] INTRODUCTION Postal address: 22 Dromedaris, Toon van den Heever Street, (Gn 18:25) Sasolburg, 1947, South Africa ‘Far be it from you to act in this way; to slay the righteous with the wicked, that so the righteous should be as the wicked. Far it be from you; shall not the Judge of all the earth do justly?’ Keywords: (translation by author) HTS Studies/Theological Teologiese Studies Divine Command The term ‘morality’ does not appear in the Hebrew Bible. -
Divine Utilitarianism
Liberty University DIVINE UTILITARIANISM A Thesis Presented in Partial Fulfillment Of the Requirements for the Masters of Arts in Philosophical Studies By Jimmy R. Lewis January 16, 2017 TABLE OF CONTENTS Chapter One: Introduction ……………………………...……………..……....3 Statement of the Problem…………………………….………………………….3 Statement of the Purpose…………………………….………………………….5 Statement of the Importance of the Problem…………………….……………...6 Statement of Position on the Problem………………………...…………….......7 Limitations…………………………………………….………………………...8 Development of Thesis……………………………………………….…………9 Chapter Two: What is meant by “Divine Utilitarianism”..................................11 Introduction……………………………….…………………………………….11 A Definition of God.……………………………………………………………13 Anselm’s God …………………………………………………………..14 Thomas’ God …………………………………………………………...19 A Definition of Utility .…………………………………………………………22 Augustine and the Good .……………………………………………......23 Bentham and Mill on Utility ……………………………………………25 Divine Utilitarianism in the Past .……………………………………………….28 New Divine Utilitarianism .……………………………………………………..35 Chapter Three: The Ethics of God ……………………………………………45 Divine Command Theory: A Juxtaposition .……………………………………45 What Divine Command Theory Explains ………………….…………...47 What Divine Command Theory Fails to Explain ………………………47 What Divine Utilitarianism Explains …………………………………………...50 Assessing the Juxtaposition .…………………………………………………....58 Chapter Four: Summary and Conclusion……………………………………...60 Bibliography……………………………………………………………………..64 2 CHAPTER ONE: INTRODUCTION Statement of the -
Some Suggestions for Divine Command Theorists
Some Suggestions for Divine Command Theorists WILLIAM P. ALSTON I The basic idea behind a divine command theory of ethics is that what I morally ought or ought not to do is determined by what God commands me to do or avoid. This, of course, gets spelled out in different ways by different theorists. In this paper I shall not try to establish a divine command theory in any form, or even argue directly for such a theory, but I shall make some suggestions as to the way in which the theory can be made as strong as possible. More specifically I shall (1) consider how the theory could be made invul nerable to two familiar objections and (2) consider what form the theory should take so as not to fall victim to a Euthyphro-like di lemma. This will involve determining what views of God and hu man morality we must take in order to enjoy these immunities. The son of divine command theory from which I begin is the one presented in Robert M. Adams's paper, "Divine Command Meta ethics Modified Again.''1 This is not a view as to what words like 'right' and 'ought' mean. Nor is it a view as to what our concepts of moral obligation, rightness and wrongness, amount to. It is rather the claim that divine commands are constitutive of the moral status of actions. As Adams puts it, "ethical wrongness is (i.e., is identical with) the propeny of being contrary to the commands of a loving God.''2 Hence the view is immune to the objection that many per sons don't mean 'is contrary to a command of God' by 'is morally wrong'; just as the view that water is H 20 is immune to the objec- 303 William P. -
Literature Review
New Insights and Directions for Religious Epistemology http://www.newinsights.ox.ac.uk Literature Review Analytic epistemology experienced a monumental resurgence in the latter part of the twentieth century. A short paper by Edmund Gettier launched a frenzied era of original research into the nature of some of our central epistemic concepts, e.g., knowledge, justification, rationality, belief, defeat, and evidence. The excitement of Gettier’s challenge to the view that knowledge is justified true belief drew interest from a wide range of very talented philosophers. Formidable figures such as Fred Dretske, John Pollack, Robert Nozick, Roderick Chisholm, Alvin Goldman, Marshall Swain, David Armstrong, Alvin Plantinga, William Alston, Richard Swinburne, and Gilbert Harman, to name just a few, published widely on the foregoing epistemic concepts. This outpouring of original research meant that new theoretical tools and insights became available for application in philosophy of religion. Religious epistemology, taking advantage of this resurgence in mainstream epistemology, experienced a new era of original research. William Alston, Nicholas Wolterstorff, Alvin Plantinga, and Richard Swinburne all played a particularly central role in this resurgence. Alston, in his popular book Perceiving God, argued that religious beliefs held by way of religious experience are just as justified as our regular or quotidian perceptual beliefs. In his masterpiece Warranted Christian Belief, Plantinga, inspired by (i) the notion of a basic belief in the epistemic theory of foundationalism, (ii) his proper functioning account of warrant, and (iii) John Calvin’s theology, defended the position that Christian beliefs are warranted if true. The broad outlines of his position came to be labeled “Reformed Epistemology.” Wolterstorff, in his Reason within the Bounds of Religion, provided an elegant and sophisticated account of the role religious belief play in an agent’s overall epistemic “web” of beliefs. -
A Pragmatic Ethics of Belief (Draft – Presented at the Nordic Pragmatism Network Workshop “Pragmatism and the Ethics of Belief, Jyväskylä, Finland, December 2008)
Ulf Zackariasson Jyväskylä 15-17/12 2008 Ethics and a Pragmatic Ethics of Belief (Draft – presented at the Nordic Pragmatism Network workshop “Pragmatism and the Ethics of Belief, Jyväskylä, Finland, December 2008) Ulf Zackariasson University of Adger Introduction Outside the world of philosophy journals and conferences, there can be little doubt that moral considerations comprise the most potent source of critique of religious practices. Nevertheless, within philosophy of religion, moral critique has played a remarkably modest role, and the Anglo-American mainstream of philosophy of religion has a rather awkward attitude towards moral critique, since its focus is almost exclusively on epistemic justification. I think this awkwardness stems from a conception of religious practices which construes them as logically prior to moral reflection on these practices. Pragmatism, as I understand it, offers a more adequate articulation of the relation between ethics and religion, where religious practices are understood as responses to problematic situations that, to a significant extent, have moral implications. Hence, moral critique – I use moral and ethical as synonyms here – does not come into play only after these practices are formed; they are – or may be – important elements of the process through which they are constituted. In order to bring out the difference this makes for philosophical reflection on religion, and why a reconstruction is called for, I will compare a currently prominent attempt to justify belief, William Alston’s, to a -
Freedom of Religion on February 17, 2000, World Pantheist Movement Members Parts of the USA (Page 12)
THE QUARTERLY MAGAZINE OF THE WORLD PANTHEIST MOVEMENT pan ISSUE NUMBER 3 • SUMMER 2000 Freedom of religion On February 17, 2000, World Pantheist Movement members parts of the USA (page 12). from four countries gathered in Rome to commemorate the It’s important for us to re member that pantheists, martyrdom of Giordano Bruno (page 8). We came, not just humanists and atheists enjoy the same religious rights as because Bruno was a pantheist, but to celebrate the everyone else. The International Covenant on Civil and importance of freedom of religion and of ideas. Political Rights guarantees freedom of religion, worship, Freedom of religion is a recent gain in Western history, observance, practice and teaching, and bans any form of but history has shown that is critical not just for human coercion which would impair that freedom. The low-level liberty, but for progress in science, ethics and ways of life. pressure and discrimination which our members and other Repression has a longer history. The pagan Romans fed non-Christian minorities face in the Bible belt is a violation Christians to the lions. Christians, as soon as they achieved of rights – rights which the USA has recognized, promotes power, persecuted pagans. Throughout the dark ages, the abroad and should guarantee at home. Middle Ages and the Renaissance, heretics were tortured Those rights mean that we pantheists have a right to and burned, and to express atheism or pantheism meant have holidays for our special “sacred” days, such as the almost certain death. solstices and equinoxes. This grim repression took its toll, not just on religious We have the right to promote our views, and to educate thinking but on all thinking, writing and research. -
ALSTON and HUSSERL William Alston, Who Translated Hu
1 A ANALYTICAL AND PHENOMENOLOGICAL JUSTIFICATIONS OF RELIGIOUS k EXPERIENCE: ALSTON AND HUSSERL William Alston, who translated Husserl’s The Idea of Phenomenology along with George Nakhnikian in 1973,1 published Perceiving God: The Epistemology of Religious Experience in 1991, a seminal work in the burgeoning literature in analytic philosophy of religion. In this paper, I will briefly present his understanding of religious experience and his view on how it justifies religious belief—at the same time he provides a kind of justification of the legitimacy of religious experience. Although Husserl never developed a full-fledged account of how religious experience justifies religious belief, he did devote himself in repeated works to discussions of justification particularly through his analysis of Evidenz. In relationship to Alston’s work, I will demonstrate how Husserl’s discussion of Evidenz can enhance and criticize the role that religious experience plays in justifying religious belief according to Alston and also in justifying religious experience itself. Though Alston’s concept of religious experience explicitly depends on and articulates a Christian mystical perception of a personal God,2 there are a great variety of religious experiences with rich traditions embedded in diverse cultures throughout the world, Alston himself recognizes the limits of his own approach while welcoming dialogue with alternative religious traditions. I believe that Husserl’s discussions of Evidenz in his later writings warrants a similar awareness of how one’s understanding of religious experience and its justifications are limited by cultural and traditional factors and, consequently, how extensive dialogue between alternative perspectives is called for. -
Jewish and Western Philosophies of Law
Jewish and Western Philosophies of Law 1) Reason, Revelation, and Natural Law Maimonides, Mishne Torah, Laws of Kings, Chapter 10. Maimonides, Commentary, Ethics of the Fathers. Aquinas, Summa Theologica, selections. Marvin Fox, “Maimonides and Aquinas on Natural Law.” Yisrael LIfshits, Tifferet Yisrael, Avot Chapter 3 2) Natural Law and Noahide Law Babylonian Talmud, Sanhedrin 57a, 57b. Jason Rosenblatt, Renaissance England’s Chief Rabbi: John Selden, selections. J. David Bleich, “Judaism and Natural Law.” Michael P. Levine, “The Role of Reason in the Ethics of Maimonides: Or Why Maimonides Could have had a Doctrine of Natural Law even if He Did Not,” The Journal of Religious Ethics, 14:2. 3) Modern Versions of Natural Law Theory John Finnis, Natural Law and Natural Rights, chs. II, V-XII. Robert P. George, In Defense of Natural Law, Selections. David Novak, Natural Law in Judaism, selections Russell Hittinger, The First Grace: Rediscovering the Natural Law in a Post Christian World,” selections. 4) Law and Divine Command Theory Maimonides, Book of Commandments, Principle 1. Robert Adams, Finite and Infinite Goods, selections. Robert Adams, The Virtue of Faith, selections. Comments of Nahmanides on Maimonides’ Book of Commandments, Principle 1. Rabbi Elchanan Wasserman, Kuntres Divrei Sofrim. 5) The Nature of Law: Hart vs. Dworkin H.L.A. Hart, The Concept of Law, chs. I-V Ronald Dworkin, Taking Rights Seriously, chs. 2-4 6) Hart vs. Dworkin Halakhically Apllied Nissim of Gerondi, Derashot HaRan, Mishpat HaMelekh Menachem Loberbaum, Politics and the Limits of Law (Stanford: 2001). Isaac Halevi Herzog, 7) Law, Justice and Equity, Part I A.