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The euthyphro dilemma essay
Euthyphro dilemma solved
Morality with god
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In the reading and in lecture, it was established that Euthyphro has a dilemma with two very different theses. The first thesis is that Things are good because God loves them. What does this mean? I believe what the thesis is hinting at is that no one but God can define what is good or bad. Societal norms shape what we see as good, and what we see as bad. Perhaps God is the almighty author of the society. If He deems something to be good, then everyone accepts it. We cannot use our own judgment to determine one’s “goodness”. But in accordance with the theory, we cannot even control how we judge things. God has given us a predetermined outlook on life, and how we should view certain things. This kind of relates to what we talked about last week in lecture. If how we view things is predetermined, and we are not given the opportunity to make judgments on what is right or wrong, then our essence precedes our existence. In other words, we are not given the chance to form our own opinions, but rather accept what God has determined for us in life because he is almighty. The second thesis is much …show more content…
There is no reason as to why God deems a particular thing to be good. How do we really know that it is good? Do we have that must trust in Him? Perhaps he is testing us to see if we will challenge some of the things he calls “good”. An example we used in lecture was murder or a playground bully. If God were to deem these things “good”, would we look at them in the same manner? How could we distinguish between what is good without God’s judgment? There really is no answer. As for the second thesis, the issue would be that society would be judging what is good or bad. Why should we determine these things when God is so almighty and can determine these things for us? There is no definite answer as to what is right and what is wrong, but perhaps time will give us a more clear
Aristophanes believes that two humans used to be combined as one, and we were separated by the Gods because they thought we had too much power together. He thinks the purpose of love is to seek out our other half and be with them. In his speech, however, he fails to think about whether or not our other half is good or bad. Diotima takes goodness into account. She says “…a lover does not seek the half or the whole, unless, my friend, it turns out to be good as well” (205E). Her speech is superior to Aristophanes’ because she states clearly that you are not supposed to love someone unless they are good. By good I mean having knowledge and wisdom.
Before getting into the principles of Socrates, it is important to have some context on these two stories to understand how each of these exemplify philosophical understanding. “Euthyphro” is a dialogue between Socrates and
This late perspective of life shows how Cephalus represents a very religiously concerned character. From this, he derives his definition of justice so that it suits himself and satisfies the gods. At this point he is very focused on what the gods think of him because he mentions the fear of, "being in debt to some god," (7).
Euripides always uses this kind of conclusion to end most of his works. Euripides suggests that the general theme of the quote is gods are not like what we think they are supposed to be. In other words, we can not expect much from the gods. Instead, we have to handle our matters on our own. The phrase, "Many are the Fates which Zeus in Olympus dispenses," tells us that gods do not favor mortal people. Even if gods do help mortals, that's only because those mortals have some kind of relationship with the gods. So, Euripides tells this story not in favor of the gods.
It appears that the problem of evil is a substantial one. While arguments exist that can challenge assumptions of the problem, it sometimes requires some definition contorting and does not answer all the challenges evil presents. The greater good defense presents some key insights into how we must perceive God’s actions but does not completely defend against the presented problems of evil. Therefore, a more plausible defense is needed to eliminate the problems evil creates with the Judeo-Christian concept of God.
A foundational belief in Christianity is the idea that God is perfectly good. God is unable to do anything evil and all his actions are motives are completely pure. This principle, however, leads to many questions concerning the apparent suffering and wrong-doing that is prevalent in the world that this perfect being created. Where did evil come from? Also, how can evil exist when the only eternal entity is the perfect, sinless, ultimately good God? This question with the principle of God's sovereignty leads to even more difficult problems, including human responsibility and free will. These problems are not limited to our setting, as church fathers and Christian philosophers are the ones who proposed some of the solutions people believe today. As Christianity begins to spread and establish itself across Europe in the centuries after Jesus' resurrection, Augustine and Boethius provide answers, although wordy and complex, to this problem of evil and exactly how humans are responsible in the midst of God's sovereignty and Providence.
The definition of “good” is not as black-and-white as approval and disapproval according to Aquinas. He defines “good” as more “enticing” or “desirable”. The most universal type of goodness is the idea that everything is good as everything is being.
Beginning with the understanding that God as written in biblical text is all powerful, all knowing, and good we then seek to more deeply understand how it is that God allows evil to exist. From the initial text in the Bible referring to the creation of Adam and Eve we are able to see the step-by-step creation of the different elements in our world. With the creation of elements came the assimilation of a guideline or law to follow. Understanding of this initial and key guideline could be one of the main contexts to understanding the first concept of wrong, how wrong came to exist, and why it is allowed to continue. Also the generalizations that are made and the multiple interpretations they hold in different contexts is another example of how we are encouraged to come about our own perception and belief based on what we understand overall of God being good and seeking love for us and from us, and the desire for God to give us the opportunity to learn, make mistakes, and return to him as the prodigal son did. I do not intend
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.
Boethius places an increased emphasis on God’s eternal goodness to prove He can neither causes nor condone wickedness, intending to provide comfort for the virtuous affected by injustice. Boethius’s belief concerning the interaction of evil and justice in the Consolation of Philosophy intends to comfort the virtuous from the seemingly wicked world. Lady Philosophy, representing reason, soothes Boethius’s initial concerns by explaining how evil, the absence of good, can never defeat justice, and that the wicked will receive their punishment when Providence sees fit. Boethius also places an increased emphasis on God’s eternal goodness to clarify the role of Providence in the natural plan of the world. Boethius advises the reader that true happiness can only be found in the stability of the self and a virtuous lifestyle.
All religions advise people to do-good deeds and refrain from doing evil. But what is the benefit of doing good? What is the value of morality? We often say "Good deeds bring about good rewards, and evil deeds hard retributions. What role does the concept of good and evil play in the Western traditions? Western traditions believe that God is the creator and sustainer of all things. We would not even be self aware, let alone aware of right and wrong, if God had not created within us His image, and therefore the ability to make moral distinctions. The truth is we have no reference point for all this discussion about morality except as God reveals it. For us to argue with the source of morality is for the clay to argue with the potter. Some philosophers say that for God to define what is right or wrong is arbitrary. God is not arbitrary; He is the source of all life and therefore the source of all truth. We have no basis to even understand the concept of being arbitrary except in reference to an unchanging God. If we recognize the nature of man, which is if man were not fallen, i.e., not corrupted by sin, we would have limitless potential to create from within ourselves a universal moral code. But, we are a fallen lot, every last one of us, and therefore incapable of fully knowing what is good (Rom. 3:23). We are even incapable of carrying out what we do know to be good (Rom. 7:18-21). So the question of right or wrong has everything to do with the origin of our belief, not just the substance of it. No matter how sincerely I believe I am right about some moral decision, the true test is in the origin of that belief. And God is the only universal and absolute origin to all morality (Casey, 1997).
The Problems with the Meaning of Ethical Language Ethical language uses words, terms and phrases from normal language, but they normally do not have the same meaning. Words such as; ‘good’ have a variety of meanings in the normal everyday use, but also have several different meanings when used in moral philosophy. For example, the dictionary gives the following definitions of the word good; ‘having the right or desired qualities, satisfactory, adequate, efficient, competent, reliable, strong, kind, benevolent, morally excellent, virtuous, charitable, well-behaved, enjoyable, agreeable, thorough, considerable.’ Then ‘good’ can be used to mean the following in moral philosophy; an inherent quality which is widely beneficial, the opposite of bad or evil, something one or more persons approves of, useful in that the good action/concept/attitude enriches human life, or
How do we decide what is good? How do we decide what is bad? We make these decisions based on our morality, which is the “principles concerning the distinction between right and wrong or good and bad behaviour” (Oxford Dictionaries). Morality groups people together, and, as Jonathan Haidt says, “it gives us tribalism, it gives us genocide, war, and politics. But it also gives us heroism, altruism, and sainthood.”
Nearly all of mankind, at one point or another, spends a lot of time focusing on the question of how one can live a good human life. This question is approached in various ways and a variety of perspectives rise as a result. There are various ways to actually seek the necessary elements of a good human life. Some seek it through the reading of classic, contemporary, theological and philosophical texts while others seek it through experiences and lessons passed down from generations. As a result of this, beliefs on what is morally right and wrong, and if they have some impact on human flourishing, are quite debatable and subjective to ones own perspective. This makes determining morally significant practices or activities actually very difficult.
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.