Immanuel Kant, Groundwork of the Metaphysics of Morals, 1785]
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Retracing Augustine's Ethics: Lying, Necessity, and the Image Of
Valparaiso University ValpoScholar Christ College Faculty Publications Christ College (Honors College) 12-1-2016 Retracing Augustine’s Ethics: Lying, Necessity, and the Image of God Matthew Puffer Valparaiso University, [email protected] Follow this and additional works at: https://scholar.valpo.edu/cc_fac_pub Recommended Citation Puffer, M. (2016). "Retracing Augustine’s ethics: Lying, necessity, and the image of God." Journal of Religious Ethics, 44(4), 685–720. https://doi.org/10.1111/jore.12159 This Article is brought to you for free and open access by the Christ College (Honors College) at ValpoScholar. It has been accepted for inclusion in Christ College Faculty Publications by an authorized administrator of ValpoScholar. For more information, please contact a ValpoScholar staff member at [email protected]. RETRACING AUGUSTINE’S ETHICS Lying, Necessity, and the Image of God Matthew Puffer ABSTRACT Augustine’s exposition of the image of God in Book 15 of On The Trinity (De Trinitate) sheds light on multiple issues that arise in scholarly interpretations of Augustine’s account of lying. This essay argues against interpretations that pos- it a uniform account of lying in Augustine—with the same constitutive features, and insisting both that it is never necessary to tell a lie and that lying is abso- lutely prohibited. Such interpretations regularly employ intertextual reading strategies that elide distinctions and developments in Augustine’sethicsoflying. Instead, I show how looking at texts written prior and subsequent to the texts usually consulted suggests a trajectory in Augustine’s thought, beginning with an understanding of lies as morally culpable but potentially necessary, and cul- minating in a vision of lying as the fundamental evil and the origin of every sin. -
War and Morality
WAR AND MORALITY Political Science 371, Spring 2019 Portland State University David Kinsella Department of Political Science Office: Urban Center Building, room 650L 503.725.3035 | [email protected] Office Hours: Monday & Wednesday 11:30-12:30 Description When states or other human groupings abandon less primitive means of resolving their conflicts, they resort to war. Although many wars have been terribly bloody and destructive, history provides relatively few examples of wars of total annihilation. Rather, for reasons involving both self-interest and ethical conviction, political leaders and warriors have often observed limits in their resort to war and the conduct of battle. This course examines the historical, moral, and legal foundations of these limits, and their enduring relevance despite ongoing changes in world politics and the transformation of modern warfare. Although we consider alternative perspectives, the course focuses primarily on the just war tradition, major elements of which are reflected in international law governing the legitimate resort to force and proper conduct during wartime. Topics include aggression and self-defense, genocide, humanitarian intervention, nuclear deterrence, noncombatant immunity, terrorism, treatment of prisoners, torture, and prosecution of war crimes. Discussion of these topics is informed by contemporary just war thinking as well as classical political and moral philosophy. Learning Objectives The general objective of this course is to develop the student's capacity to examine and judge -
Altruism, Morality & Social Solidarity Forum
Altruism, Morality & Social Solidarity Forum A Forum for Scholarship and Newsletter of the AMSS Section of ASA Volume 3, Issue 2 May 2012 What’s so Darned Special about Church Friends? Robert D. Putnam Harvard University One purpose of my recent research (with David E. Campbell) on religion in America1 was to con- firm and, if possible, extend previous research on the correlation of religiosity and altruistic behavior, such as giving, volunteering, and community involvement. It proved straight-forward to show that each of sev- eral dozen measures of good neighborliness was strongly correlated with religious involvement. Continued on page 19... Our Future is Just Beginning Vincent Jeffries, Acting Chairperson California State University, Northridge The beginning of our endeavors has ended. The study of altruism, morality, and social solidarity is now an established section in the American Sociological Association. We will have our first Section Sessions at the 2012 American Sociological Association Meetings in Denver, Colorado, this August. There is a full slate of candidates for the ASA elections this spring, and those chosen will take office at the Meetings. Continued on page 4... The Revival of Russian Sociology and Studies of This Issue: Social Solidarity From the Editor 2 Dmitry Efremenko and Yaroslava Evseeva AMSS Awards 3 Institute of Scientific Information for Social Sciences, Russian Academy of Sciences Scholarly Updates 12 The article was executed in the framework of the research project Social solidarity as a condition of society transformations: Theoretical foundations, Bezila 16 Russian specificity, socio-biological and socio-psychological aspects, supported Dissertation by the Russian foundation for basic research (Project 11-06-00347а). -
Moral Relativism
City University of New York (CUNY) CUNY Academic Works Publications and Research New York City College of Technology 2020 The Incoherence of Moral Relativism Carlo Alvaro CUNY New York City College of Technology How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/ny_pubs/583 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] 1 The Incoherence of Moral Relativism Abstract This paper is a response to Park Seungbae’s article, “Defence of Cultural Relativism”. Some of the typical criticisms of moral relativism are the following: moral relativism is erroneously committed to the principle of tolerance, which is a universal principle; there are a number of objective moral rules; a moral relativist must admit that Hitler was right, which is absurd; a moral relativist must deny, in the face of evidence, that moral progress is possible; and, since every individual belongs to multiple cultures at once, the concept of moral relativism is vague. Park argues that such contentions do not affect moral relativism and that the moral relativist may respond that the value of tolerance, Hitler’s actions, and the concept of culture are themselves relative. In what follows, I show that Park’s adroit strategy is unsuccessful. Consequently, moral relativism is incoherent. Keywords: Moral relativism; moral absolutism; objectivity; tolerance; moral progress 2 The Incoherence of Moral Relativism Moral relativism is a meta-ethical theory according to which moral values and duties are relative to a culture and do not exist independently of a culture. -
Altruism1 Neven Sesardic
Brit. J. Phil. Sci. 50 (1999), 457–466 REVIEW ARTICLE Altruism1 Neven Sesardic 1 Introduction 2 Evolutionary altruism 2.1 Historical confusion 2.2 Averaging fallacy 3 Psychological altruism 3.1 Conceptual issues 3.2 Empirical issues 4 Conclusion 1 Introduction The belief in the existence of genuine altruism is still widely regarded as an underdog theory. This is well reflected in the fact that the whole debate about egoism and altruism is frequently conceptualized as being about the so-called paradox of altruism. The obvious suggestion here is that the cards are so heavily stacked against altruism that the easiest way to resolve the controversy would be to simply agree that altruism does not exist at all. In their book Unto Others, the philosopher Elliott Sober and the biologist David Sloan Wilson make a strong effort to swim against this current. The battle between altruism and egoism is fought on two separate fronts: in evolutionary biology and in psychology. The book covers both aspects of the debate: the first part deals with biology, the second part with psychology. Although the definition of altruism in biology significantly differs from the concept of altruism in psychology, the authors have shown that the two strands of the discussion nevertheless remain interrelated to such a degree that the integration of both topics into one book makes perfect sense. 1 Review of Elliott Sober and David Sloan Wilson [1998]: Unto Others: The Evolution and Psychology of Unselfish Behavior, London/Cambridge, MA: Harvard University Press, cloth £19.95/$29.95, ISBN: 0 674 93046 0. -
The Palgrave Handbook of Altruism, Morality, and Social Solidarity Formulating a Field of Study
The Palgrave Handbook of Altruism, Morality, and Social Solidarity Formulating a Field of Study Edited by Vincent Jeffries THE PALGRAVE HANDBOOK OF ALTRUISM, MORALITY, AND SOCIAL SOLIDARITY Copyright © Vincent Jeffries, 2014. All rights reserved. First published in 2014 by PALGRAVE MACMILLAN® in the United States—a division of St. Martin’s Press LLC, 175 Fifth Avenue, New York, NY 10010. Where this book is distributed in the UK, Europe and the rest of the world, this is by Palgrave Macmillan, a division of Macmillan Publishers Limited, registered in England, company number 785998, of Houndmills, Basingstoke, Hampshire RG21 6XS. Palgrave Macmillan is the global academic imprint of the above companies and has companies and representatives throughout the world. Palgrave® and Macmillan® are registered trademarks in the United States, the United Kingdom, Europe and other countries. ISBN: 978–1–137–39184–1 Library of Congress Cataloging-in-Publication Data The Palgrave handbook of altruism, morality, and social solidarity : formulating a fi eld of study / [edited] by Vincent Jeffries. pages cm Includes index. ISBN 978–1–137–39184–1 (hardcover : alk. paper) 1. Altruism. 2. Ethics. 3. Solidarity. 4. Sociology. I. Jeffries, Vincent. HM1146.P35 2014 301—dc23 2014003318 A catalogue record of the book is available from the British Library. Design by Newgen Knowledge Works (P) Ltd., Chennai, India. First edition: August 2014 10 9 8 7 6 5 4 3 2 1 Contents List of Figures and Tables ix Preface xi Acknowledgments xv Part 1 General Perspectives and Future Directions 1 Altruism, Morality, and Social Solidarity as a Field of Study 3 Vincent Jeffries 2 Virtues and Human Personhood in the Social Sciences 21 Margarita A. -
When the Kingdom of God Became the Kingdom of Ends: Altruism’S Development Into a Normative Ideal
When the Kingdom of God Became the Kingdom of Ends: Altruism’s Development into a Normative Ideal A Senior Honor Thesis Presented in partial fulfillment of the requirements for graduation with distinction in Political Science in the College of Social and Behavioral Sciences by Benjamin T. Jones The Ohio State University December 10, 2006 Project Advisors: John M. Parrish, Department of Political Science (Loyola Marymount University) Michael A. Neblo, Department of Political Science (The Ohio State University) Table of Contents Abstract ii Acknowledgements iii Introduction 1 The Paradox at the Heart of Altruism 4 Defining Altruism and Normativity 6 What Are We Looking For? 11 Roadmap of What’s to Come 14 Part I Towards a Problem: The Ancient Debate over Public Life 17 Eudaimonia and Ancient Ethics 18 Plato and Aristotle 24 Epicurus and the Stoics 40 A Solution from an Unlikely Source 47 Augustine’s Reconciliation of the Two Cities 55 Conclusion 63 Part II Self-Love’s Fall from Grace: How Normative Altruism Developed out of the Augustinian Tradition 65 Entangled in Self-love: Augustine’s Normative Argument 67 Augustine Goes Secular 75 Kant’s Problematic Solution 83 Reworking Kant—And Altruism 89 Conclusion 91 Part III The Problems with Normative Altruism 93 Two Conceptions of Altruism 93 Evidence for Altruism on a Descriptive Level 95 Motivational Barriers to Normative Altruism 113 Changing the Way We Talk About Altruism 121 Conclusion 126 Bibliography 131 i Abstract In contemporary moral philosophy, altruism holds a place of prominence. Although a complex idea, the term seeps into everyday discourse, by no means confined to the esoteric language of philosophers and psychologists. -
Love As a Moral Emotion* J. David Velleman
Love as a Moral Emotion* J. David Velleman INTRODUCTION Love and morality are generally assumed to differ in spirit. The moral point of view is impartial and favors no particular individual, whereas favoring someone in particular seems like the very essence of love. Love and morality are therefore thought to place con¯icting demands on our attention, requiring us to look at things differently, whether or not they ultimately require us to do different things.1 The question is supposed to be whether a person can do justice to both perspectives. Some philosophers think that one or the other per- * The theme of this article was suggested to me by Harry Frankfurt's ``Autonomy, Necessity, and Love'' (in Vernunftbegriffe in der Moderne, ed. Hans Friedrich Fulda and Rolf- Peter Horstmann [Klett-Cotta, 1994], pp. 433± 47). I ®rst attempted to state the theme in a paper entitled ``Frankfurt on Love and Duty,'' written for a conference organized by RuÈdi- ger Bittner in the spring of 1996, at the Zentrum fuÈr interdiziplinaÈre Forschung, in Biele- feld, Germany. Some of that paper is reproduced here. Also contained here is material from a commentary on Henry S. Richardson's Practical Reasoning about Final Ends (Cambridge: Cambridge University Press, 1994); my commentary was presented at a session of the So- ciety for Informal Logic at the 1995 meetings of the American Philosophical Association (APA) Eastern Division. Earlier versions of this article were read to the philosophy depart- ments at Arizona State University; Harvard; Princeton; University of California, Los Ange- les; University College London; and to a discussion group that meets at Oriel College, Ox- ford, under the auspices of David Charles. -
How Virtue Signalling Makes Us Better: Moral Preferences with Respect to Autonomous Vehicle Type Choices
How virtue signalling makes us better: Moral preferences with respect to autonomous vehicle type choices Robin Kopeckya,b, Michaela Jirout Košováa,b, Daniel D. Novotnýa,c, Jaroslav Flegra,b, David Černýa,d aThe Karel Čapek Center for Values in Science and Technology b Faculty of Science, Charles University, Prague, Czechia cFaculty of Theology, University of South Bohemia, České Budějovice, Czechia dInstitute of State and Law, Czech Academy of Sciences, Prague, Czechia Corresponding author: Robin Kopecky, [email protected], Faculty of Science, Charles University, Vinicna 7, 128 00 Prague 2, Czechia Data Availability: https://osf.io/y7t5q Abstract Autonomous vehicles (henceforth AVs) are about to be introduced to the mass market. However, many moral questions concerning AVs still remain. One of the issues has to do with the choice between AV types that differ in their built-in algorithms for dealing with situations of unavoidable lethal collision. These situations will probably be rare, yet they will happen and are of concern to governments, manufactures, and the potential users of AVs. It does not appear to be possible to avoid questions about how these algorithms should be designed. We present the results of our study of moral preferences (N=2769) with respect to three types of AVs: (1) selfish, which protects the lives of passenger(s) over any number of bystanders; (2) altruistic, which minimizes the number of casualties, even if this leads to death of passenger(s); and (3) conservative, which abstains from interfering in such situations. We differentiate between scenarios in which participants are to make their decisions privately or publicly, and for themselves or for their offspring. -
Augustine's Ethics
15 BONNIE KENT Augustine’s ethics Augustine regards ethics as an enquiry into the Summum Bonum: the supreme good, which provides the happiness all human beings seek. In this respect his moral thought comes closer to the eudaimonistic virtue ethics of the classical Western tradition than to the ethics of duty and law associated with Christianity in the modern period. But even though Augustine addresses many of the same problems that pagan philosophers do, he often defends very different answers. For him, happiness consists in the enjoyment of God, a reward granted in the afterlife for virtue in this life. Virtue itself is a gift of God, and founded on love, not on the wisdom prized by philosophers. The art of living In Book 8 of De civitate Dei Augustine describes “moral philosophy” (a Latin expression), or “ethics” (the Greek equivalent), as an enquiry into the supreme good and how we can attain it. The supreme good is that which we seek for its own sake, not as a means to some other end, and which makes us happy. Augustine adds, as if this were an uncontroversial point, that happiness is the aim of philosophy in general.1 Book 19 opens with a similar discussion. In his summary of Varro’s treatise De philosophia, Augustine reports that no school of philosophy deserves to be considered a distinct school unless it differs from others on the supreme good. For the supreme good is that which makes us happy, and the only purpose of philosophizing is the attainment of happiness.2 Both of these discussions cast philosophy as a fundamentally practical discipline, so that ethics appears to overshadow logic, metaphysics, and other comparatively abstract areas as a philosopher’s chief concern. -
Law and Morality: a Kantian Perspective
Columbia Law School Scholarship Archive Faculty Scholarship Faculty Publications 1987 Law and Morality: A Kantian Perspective George P. Fletcher Columbia Law School, [email protected] Follow this and additional works at: https://scholarship.law.columbia.edu/faculty_scholarship Part of the Jurisprudence Commons, and the Law and Philosophy Commons Recommended Citation George P. Fletcher, Law and Morality: A Kantian Perspective, 87 COLUM. L. REV. 533 (1987). Available at: https://scholarship.law.columbia.edu/faculty_scholarship/1071 This Article is brought to you for free and open access by the Faculty Publications at Scholarship Archive. It has been accepted for inclusion in Faculty Scholarship by an authorized administrator of Scholarship Archive. For more information, please contact [email protected]. LAW AND MORALITY: A KANTIAN PERSPECTIVE George P. Fletcher* The relationship between law and morality has emerged as the cen- tral question in the jurisprudential reflection of our time. Those who call themselves positivists hold with H.L.A. Hart' that calling a statute or a judicial decision "law" need not carry any implications about the morality of that statute or decision.2 Valid laws might be immoral or unjust. Those who resist this reduction of law to valid enactments sometimes argue, with Lon Fuller, that moral acceptability is a neces- sary condition for holding that a statute is law; 3 or, with Ronald Dworkin, that moral principles supplement valid enactments as compo- 4 nents of the law. Whether the positivists or their "moralist" opponents are right about the nature of law, all seem to agree about the nature of morality. We have to distinguish, it is commonly said, between conventional and critical morality. -
Nietzsche's Ethic
Nietzsche’s Ethic: Virtues for All and None? A thesis submitted To Kent State University in partial Fulfillment of the requirements for the Degree of Master of Arts by Daniel Robinson May 2015 ©Copyright All rights reserved Except for previously published materials Thesis written by Daniel Robinson B.A., University of South Alabama, 2012 M.A., Kent State University, 2015 Approved by Linda Williams, Associate Professor, Masters Advisor Deborah Barnbaum, Chair, Department of Philosophy James Blank, Associate Dean, Dean of Arts and Sciences Table of Contents Introduction……………………………………………………….……………......01 Chapter I. Solomon’s Nietzsche: A Summary………………….………….....04 Introduction…………………………………..………...………….04 Concern for Character …………………………………………….05 Passion as the Root to the Virtues…………………………..……..15 Building Nietzsche’s Ethic: Virtues for All……………….….…...22 II. Nietzsche on Ethics……………………………………...……..….32 Introduction………………………………………………………..32 Custom & Natural Morality……………………………………….35 Master-type and Slave-type Moralities…………………………...41 Slave-type’s Universalization ……………………………………48 Nietzsche on Virtue and Virtues …………………….……………52 III. Ethical Contortions: Fitting Nietzsche into Virtue Ethics……...…59 Introduction…………………………………………………….…59 Against a Prescriptive Interpretation……………………….….….60 Redefining Virtue and Ethics……………………………….….…64 Nietzsche’s Individualism …………………………………..…....74 Relevant Bibliography…………………………………………………………….83 i Introduction A year ago I read Robert Solomon’s Living with Nietzsche: What the Great “Immoralist” Has to Teach Us for the first time with the hopes of finding a greater understanding of both Nietzsche and virtue ethics. I was undecided on whether Nietzsche was a virtue ethicist, but I was considering it, simply because of how frequently he mentions virtue and because Aristotle was one of the few major philosophers I knew of that Nietzsche didn’t routinely, vehemently reject. The beginning and middle of Solomon’s text made me very hopeful for his conclusion.