The relationship between religion and morality is one which has been, and continues to be, exhaustively discussed and debated by philosophers. One argument which seeks to provide a solution to this matter of contention is the Divine Command Theory. In this paper, I will argue that the reasoning provided by the Divine Command Theory is an inadequate defence of the dependence of morality on religion and religious deities because it fails to provide logical justification for God's moral dictates. First, I will begin by providing a closer examination of the Divine Command Theory and its implications, and offer explanation for its widespread appeal. Next, I will introduce Plato's The Euthyphro, which critiques the Divine Command Theory's definition of morality, and its famous dilemma, which poses two possible explanations for the correlation between God's command and morality. Subsequently, I will explore Rachels' argument in Elements of Moral Philosophy, which posits that neither alternatives proposed by the Euthyphro dilemma are acceptable because the first fails to provide reason for God's moral judgments, implying that they are arbitrary, while the second is inconsistent with religous ideology. Next, I will examine and refute a counterargument made by many atheists... Finally, I will conclude that due to the failure of the Divine Command Theory to prove the dependence of morality upon God's will, independent moral standards do in fact exist.
In order to critique the Divine Command Theory, it is important to first understand it. According to the theory, morality is defined solely by the will of God and no moral standards exist independent of His will. It is simple and unambiguous; once accepted, issues such as moral relati...
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...tion, and therefore the Divine Command Theory has proved inadequate in this instance. In addition, accepting this alternative necessitates blind obedience, a condition which cannot be accepted by a critically thinking mind.
In The Euthyphro, Socrates makes a distinction between two kinds of love; theophiles, which “is of a kind to be loved because it is loved”, and osion, which is “loved because it is of a kind to be loved.” (The Euthyphro) The former is representative of his first, unsatisfactory alternative, and the latter is his second; however, this too is problematic. It avoids the fatal flaw of the original alternative through proposing that accepting God's definition of morality is acceptable because God is omniscient, observes that certain actions are more desirable than others and subsequently commands us to follow these standards for our own benefit.
Mere Christianity is divided into four books or sections that build and expand off of the prior. The first book is entitled “Right and wrong as a clue to the meaning of the universe” and he examines the common understanding among all men of a universal moral law hardwired in the minds of men. He begins this examination with a presentation of man’s concept of right and wrong. The simplest understanding among all men is the concept of fairness. This fair play points to a law and can be seen in the reactions of mankind to justice and injustice. He contrasts this moral law, the Law of Human Nature, with the law of nature found in the world. The mind of the moral relativist denies such standards yet fail to recognize their call for fairness as a fatal flaw in their reasoning.
In this philosophical essay regarding God and the controversial existence of objective morality, I will argue in favour of Shafer-Landau’s conclusion that if you are an atheist, then you should object the proposition that objective morality requires the existence of God. In addition, for Shafer-Landau’s argument to make sense, I will be mentioning the Argument from Atheism, a classical argument based upon moral skepticism. I will also be providing Shafer-Landau’s arguments in objection to the Argument of Atheism along with key pieces of terminology and definitions which are crucial to understanding his argument in support of objective morality. Lastly, I will be providing possible theistic and atheistic objections against Shafer-Landau’s criticisms
Cultural Relativism and the Divine Command Theory both had a tough time explaining why culture and God had the rights to state what is considered moral behavior. Especially when you lay your trust on God to guide you on what is moral or not, you face dangerous risks because there is a possibility that God is just a make-believe person up in the sky. Hence, humans who follow God’s words can misinterpret his meanings and cause immoral behavior in society. On the other hand, Ethical Relativism appeals to an authority that is present on this in this world, society and cultures. Nevertheless, society and cultures should not be relied on to indicate moral and immoral behavior because it is questionable to believe that our actions become moral just for the reason that our culture or society accepts them as normal. Despite the differences between The Divine Command Theory and Cultural Relativism, they both are theories that just fall short of their
The Divine Command theory of ethics is a theory that states that an act is right or wrong and good or bad based on whether or not God commands or prohibits us from doing it. This means that the only thing that makes an action morally wrong is because God says it is. There are two sides to this theory; the restricted and the unrestricted. The restricted theory basically says that an action is obligatory if and only if it is good and God commanded it; the unrestricted theory states that an act is only obligatory if it is commanded by God, it is not obligatory if it is prohibited by God and it is optional if and only if God has not commanded nor prohibited it.
Dating all the way back to ancient Greece, Plato raised a challenge by merely asking, “Is it right because God commands it, or does God command it because it’s right?” Nowadays, this simple yet complex question poses a problem to modern day Christians. When understanding this question, you are forced to believe you only have one of two choices to accept. Those being either it is right because God commands it or God commands it because it is right. If it is right because God commands it then anything, specifically evil, could be right. On the other hand, if God commands it because it is right then the standard of goodness is no longer. Both options are hostile to Christianity. However, after further investigation, there is a third option: God’s very nature is the standard of goodness. By closely examining Plato’s Euthyphro Dilemma, it’s clear that a theist should undoubtedly accept the third option, being that of God’s nature is the standard of goodness.
The divine command theory is an ethical theory relating to God and how his commandments should guide the morality of humankind. Objections to this theory include objections to the nature or existence of God or to the nature of his character or commands. For the purposes of this paper, I will present the divine command theory, introduce a serious objection evident in Genesis 22, propose and explain an alternative to the divine command theory that is the divine will theory, explain why this theory avoids the objection, and critique and respond from the perspective of a divine will theorist.
Morality and ethics have always been a large source of debate and contention between different factions of various interests, beliefs, and ideals due to its centrality and foundational role in society and civilization and incredible importance to everyday life and decision making. In many of these disputes religious belief, or a lack thereof, serves as an important driving force behind one or both sides of the argument. In the modern world, one of the bigger instances of this can be seen in the many debates between Atheistic and religious individuals about the implications of religious belief on morality. One of the most famous Atheists, Christopher Hitchens, asserts that religion is not only unnecessary for morality, but actually impedes it. In his work God is Not Great: Why Religion Poisons Everything, Christopher Hitchens challenges religious believers to “name an ethical statement or action, made or performed by a person of faith that could not have been made or performed by a non-believer”, and proudly states afterwards that many have made the attempt but no one has given him a satisfactory answer. However, the best response to this challenge is to point out the inherent flaws in his logic, the unfairness of his challenge, and the fact that Hitchens is asking the wrong question in the first place.
On page 39 of MP, Barcalow states “It is right to obey God’s commands and wrong to disobey.” In the eyes of a Divine Command theorist, God’s commands, as scribed in the holy texts or sacred writings, are to be obeyed absolutely. The aforementioned quote from MP (Baracalow) demonstrates this belief. Believers of DCT are more inclined towards accepting whatever they have been taught as Divine Commands and allow it to dictate morality. Since none can be allowed to challenge sacred writing, which claims to be God’s command by itself, people submit to what they deem is a higher being.
The Divine Command Theory is an ethical theory that basically proposes that God is the sole distinguisher between what is right and what is wrong. The textbook describes that under this theory, God commands what is moral and forbids what is immoral. Critics of this theory state that if God is the sole decision maker of morality, immoral actions could be acceptable if He willed it, and thus, God’s authority would be subjective and arbitrary. However, proponents contend that God would not allow immoral actions because he is omnipotent and all good. To follow the Divine Command Theory, one must believe and trust that it is in God’s nature to do good, and He will not act against his nature. By believing in this, one would dispute the critics’ argument by proving that God his not making
The thesis of this paper is that, setting aside the question of moral offense that has disturbed commentators from Thomas Paine (The Age of Reason) to William Empson (Milton's God), agape to neighbor makes sense only under monotheistic or specifically Christian assumptions, and therefore, the old saw, "Christianity may not be factually true, but it has a sublime ethical teaching", is problematical.
In order to understand divine command theory we must first understand the nature of God and Morality. So we will start by taking a look at what makes an action moral. Once we understand what makes an action moral, we can then try to understand the author's’ viewpoint on the divine command theory of ethics. Understanding the viewpoint will allow us to dissect the author’s viewpoints and come up with counter-arguments that the author must then contend with.
Many of us have wondered about the role of a Deity, in defining our moral code, and this has been a subject of discourse among scholars and philosophers since centuries. Many define morality as the innate ability of the human conscience to draw input for decisions which they believe is present there by itself. While some say that the (belief on the) presence of God gives them strength and inspiration to overcome their inability to follow moral standards (which are already defined) especially when they conflict with their self-interests. Although, some people argue that social stimulus imposes limits to one’s actions even if God does not exist. However, a person is at absolute liberty to perform, whatsoever one wants to in the non-existence of God because one does not regard anything as right or wrong in absence of objective moral principles and does not fear any Divine judgement.
In God and Objective morality: A debate, Craig interprets the objective morality and states that the existence of God is the only foundation of objective morality. My purpose of this paper is to argue against Craig’s argument. My thesis is objective morality does exist in society to both theists and atheist, and the foundation of the moral value to individuals does not have to be God. For an atheist, God is also an abstract and not reliable foundation. Social harmony is the general foundation of moral value in modern society, and it is objective without the existence of God. In §1, I present the Craig’s argument and explain the motivation of each premise. §2, I present my critique and show that Craig’s argument fails. In §3, I defend against possible rebuttal.
For instance, not all of the Ten Commandants go along with the time we are living in. One of the Ten Commandants says we should not take the name of the Lord in vain and nowadays it’s something we do everyday. In addition, religious followers may decide to act in a harmful or negative way in society and defend themselves by saying that God had commanded them to do it; which may lead to extreme religions, where its followers may take every word of the book to heart and try to implement those views on their society. On another note, our society can have this as our moral system because of different religions and of atheist because, since they believe in other values. With the Divine Command it makes us question on whether who came first, God or right. When comparing the Divine Command with the Minimum Conception, it can be deduced that both are very differing from each other. One of the reasons being that with the Divine Command God chose for us what it’s right or wrong and if it became a moral system, atheists will feel out of place because they have a different set of believe just like other religions.
When considering morality, worthy to note first is that similar to Christian ethics, morality also embodies a specifically Christian distinction. Studying a master theologian such as St. Thomas Aquinas and gathering modern perspectives from James Keenan, S. J. and David Cloutier serve to build a foundation of the high goal of Christian morality. Morality is a primary goal of the faith community, because it is the vehicle for reaching human fulfillment and happiness. Therefore, great value can be placed on foundations of Christian morality such as the breakdown of law from Aquinas, the cultivation of virtues, the role of conscience in achieving morality, and the subject of sin described by Keenan.