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Strengths and weakness for divine command theory
Strengths and weakness for divine command theory
Strengths and weakness for divine command theory
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In the field of ethics, there are many theories that explain how individuals can reach an ethical conclusion through a logical argument. In the following essay, one of the most ancient theories of ethics, the Divine Command Theory, will be described, analyzed accordingly with its strengths and weakness and logically evaluated. According to Rachels (2015a), a recognized American philosopher, the Divine Command Theory argues that anything that God orders is ethical and anything that God outlaws is unethical. This theory is based on the belief that only through God’s commands, individuals can define morality. Nonetheless, as any ethical theory, there needs to be further analysis to determine its strengths and weaknesses and if this theory is based on a sound, and cogent argument. One of the most relevant strengths of the …show more content…
Nonetheless, as the problem of objectivity is solved, many others are developed. Although the Divine Command Theory is one of the most ancient approaches in ethics, it does not mean that encompasses a sound and cogent argument. In accordance with Rachels (2015), a sound argument will need to convey two postulations that are both valid, when the two premises that lead to the conclusion are followed logically, and true. When analyzing the Divine Command Theory, it is logical to say that this theory does not rely on a sound and cogent argument for the following reasons: the vague source of morality (the Euthyphro dilemma), and the promotion of dictatorial, ethical conclusions without logical and sound arguments, the exclusions of those who do not believe in God and the questionable venues
Morality derives from the Latin moralitas meaning, “manner, character, or proper behavior.” In light of this translation, the definition invites the question of what composes “proper behavior” and who defines morality through these behaviors, whether that be God, humanity, or an amalgamation of both. Socrates confronted the moral dilemma in his discourses millennia ago, Plato refined his concepts in his Republic, and leaders such as Mahatma Gandhi would commit their life work to defining and applying the term to political reform. Finally, after so many years, Martin Luther King’s “A Letter from Birmingham Jail” reaches a consensus on the definition of morality, one that weighs the concepts of justice and injustice to describe morality as the
a great strength, but also as a weakness, for this is what led him to
or character of God, and that the morally right action is the one that God commands or
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.
Ethical theories may be usefully divided into two main types, deontological or eudaimonist, on the basis of whether they take one or the other of these kinds of judgments as primary. (1) In the main, ancient ethical theories were eudaimonist in both form and content (in the kinds of judgments and terms they took as primary, and in the questions they spent the most time investigating). Most modern ethical theories have been deontological, again in both form and content. (2) Aristotle’s central question is: What is the good life for a human being? Kant and Mill’s central question is: What are our duties to our fellow human beings? My second main contention, which I cannot fully argue for here, is that neither type of theory trumps the other, nor should we attempt to subsume both types under some higher ethical synthesis.
Throughout the recorded history of man, there has been a series of questions continually asked by each generation. ³Who are we? Where are we going? Why? Is there a God?² Are just a few of the questions that continue to engage the minds of so many today. But perhaps the most difficult one to really grasp has to do with the theories of ethics and morality, or in layman¹s terms, ³What is good and bad, and how do we live our lives to uphold the good while shunning the bad?² As time has gone on there have been many theories and ideas proposed, ranging from the divine hand theory (dealing with how organized religion handles the matter of ethics), from utilitarianism (short version maximizing pleasure while minimizing pain, ethical egoism on a grander scale really), to the vague theories of Immanual Kant, (who stressed the theory of universal law, categorical imperatives, and what would happen if we applied it, supposedly). With all these great philosophical minds over the course of eons working on the problem with ethics, I find it rather ironic that no one pays heed to what one of the greatest minds in history, Socrates ( circa 470 B.C. to 399 B.C.) had to say concerning this question of morality. Socrates, seemingly was able to create a whole ethical theory based on a single statement, ³One must never do wrong, even for wrong received.² Words he uttered literally on his death bed just days before his execution took place in Athens. Simple words, yet with such magnitude and underlying meaning that we must examine this further in order to fully understand it.
Upper Saddle River, New Jersey: Pearson Custom Publishing. Feiser, James. (2005). Ethics. Retrieved August 23, 2005 from the Internet Encyclopedia of Philosophy website: http://www.utm.edu/research/iep/e/ethics.htm#SSH2c.i Exodus 20:13.
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.
In reading The Peloponnesian War by Thucydides, one is struck by the two major political education ideals described in the book: the Spartan regime, praised by the Lacedaemonian king Archidamus, and the Athenian ideal, supported by Pericles, the Athenian ruler. Socrates discusses both of these regimes in Plato’s Republic in an attempt to make a statement about what constitutes true and effective education. After close analysis, it is clear that Socrates does not support either educational ideal. Instead, Socrates rejects both regimes—the Athenian because it has no real guidance and thus cannot produce wise and just people, and the Spartan because despite all its rigidity, it still does not truly train people to be wise and just. In The Republic, it is also apparent that Socrates is giving his own idea of what real education is as opposed to the Spartan and Athenian ideals: Learning under a true moral authority.
Beauchamp, T. L.(2003). A Defense of the Common Morality. Kennedy Institute of Ethics Journal 13(3), 259-274.
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.
The Theory of Natural Law, defined in three aspects, there being a natural order in the world, everything having a purpose and how things are and how things ought to be. This theory also states that humans can distinguish between what is right or wrong through human reason/moral knowledge. On the other hand, the Divine Command Theory is a view of morality and believes that what’s right or wrong is set by God’s moral commands. God’s commands tell us what is morally obligatory, permitted and wrong.
... should not be fixed arbitrary and on irrational basis because then it would result in uncertain, surprising outcomes but it should be fixed based on a standard moral code with a clear comprehension of Divine revelations and Supreme commandment in one’s mind, which is possible only in the belief of existence of a Deity.
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.