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Is God necessary for morality
How does religion influence moral behaviour
Relationship between religion and morality
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Recommended: Is God necessary for morality
The purpose of this paper is to argue for the idea that even without a God, there can be a basis for morality. The structure of my argument will proceed as follows. I will begin my paper with the background information of the idea that without a God, specifically the Christian God, there is no moral basis. After detailing this false belief, I will go on to explain why it is indeed untrue due to various reasons. I will bring forth the conflicting views of St. Thomas Aquinas and the natural law theory before countering the arguments brought up by them.
The idea that the belief in God is necessary for an individual to have any moral basis would insinuate that the individual either has no reason to act moral, as they have no fear of the supposed spiritual consequences such as entrance to heaven or hell, or that they literally no idea as to what is morally right and wrong, due to the lack of God’s influence of their morality in their upbringing up to that point. This God is most commonly referred, or at least implied to be, the Christian God. Christians would point out that the entire reasoning behind labeling certain actions as either good or evil is because of the existence of God, as he and the bible set the moral standard in which actions are judged by. Posing the question of whether or not God is a necessity for morality brings up further, less easy to understand questions such as whether things have intrinsic value if there is no God, and if so, what things do have intrinsic value and why would they?
In order for there to be a moral basis and standard outside of the one presented by the Christian God due to its the commandments and other such rules surrounding the bible, there must be another sort of justification...
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... something, the are useful in themselves. Things that have intrinsic value are the things we want in the first place, what we achieve from the usefulness of things with normal value. Certain things can have intrinsic value for certain people, but happiness can be seen as something that intrinsic value in all individuals. Happiness is not used in order to gain something else, other things are used to gain happiness. Knowledge and human life are other examples of things with intrinsic value. In Plato’s views, what causes certain things to have intrinsic value is the forms which he used to justify moral standards that were not based on God’s existence and rules.
Christians would argue that the source of certain things having intrinsic value is God himself, as he is the source of the value (in the same sense that forms are the source of value in Plato’s views).
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.
The difference between absolutism and objectivism is that where objectivists believe that there are universal moral principles in which people of all ethical backgrounds and cultures have the validity to follow, absolutists believe that there are underlying values within these beliefs that strictly cannot ever be over-ridden, violated or broken under any circumstances (REF). Furthermore, while absolutists believe in this notion that moral principles are ‘exception-less’, objectivists strongly follow the notion that life is situational and that we as humans have to adapt accordingly to the variables that arise, take them into account, and then make a decision accordingly (REF). Within this introduction of variables applicable to any situation, it is therefore believed that each moral principle must be weighed against each other to produce the best possible outcome, and this is where the overriding of values occurs in an objectivists view, and where an absolutist would disregard these circumstances.
...cting unjustly. Therefore, justice is determined to be intrinsically valuable from the negative intrinsic value of injustice that was demonstrated, as well as from parts of the soul working together correctly. Glaucon also wants Plato to show that a just life is better than an unjust life. It has been shown that when the soul is in harmony, it only acts justly. It is in a person’s best interests to have a healthy soul, which is a just soul, so that the person can be truly happy. This means that by showing justice has an intrinsic value, it can also be concluded that it is better to live a just life opposed to an unjust life. The conclusion that I have drawn is that Plato’s argument against the intrinsic value of injustice is sufficient to prove that the just life is superior, even if the unjust life may be more profitable.
In this paper, I will argue that Kant provides us with a plausible account of morality. To demonstrate that, I will initially offer a main criticism of Kantian moral theory, through explaining Bernard Williams’ charge against it. I will look at his indulgent of the Kantian theory, and then clarify whether I find it objectionable. The second part, I will try to defend Kant’s theory.
Throughout our course we have read and considered many ideas, however for the duration of this paper I will focus on two core ideas. These are the ideas that God is the first efficient cause and whether God is good. For the duration of this paper I will look at Aquinas’s five ways, Hume’s refutation of God being the efficient cause. Also Dostoevsky’s and Hume’s explanation that God is not good because of the abundance of pain. Throughout the class what I have come to learn and was most impacted by is that God is not what we prescribe him to be in our different religions. Also the arguments that always stood out for me were the arguments of Hume and his skepticism. It is my goal through this paper to explain that God is not the entity
Religion motivates people to not stray from the path of virtue, but in return, their fear of God keeps those who believe from deviating from the morals set in place by the bible. This can be problematic. You see, people following God’s rules would not be doing so for the right reasons, instead they do it because they fear God’s wrath. This person would be unreliable in terms of morality, and would probably stray from God’s morals if they believed God would not offer a reward for their ‘good’ behavior.
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 has a strong connection with religion. The connection is so strong that most panels on ethics contain Ministers of God. This scenario therefore creates a natural question, “Does morality depend solely on religion?” The first point to understand in this scenario is the fact that God and religion are not the same. For instance, Christianity and Christ are not the same. The existence of God is independent of us just as the planets of Jupiter and Saturn are independent of human existence. The independence of God from us makes him prone to human weaknesses. For instance, Christians proclaim that their God is god but it is obvious to state that the religion - Christianity in itself has not been good as expected. For instance, when one sees
According to Buffett, intrinsic value is an all-important concept that offers the only logical approach to evaluating the relative attractiveness of investments and businesses. Intrinsic value can be defined simply: It is the discounted value of the cash that can be taken out of a business during its remaining life.
For something to be instrumentally valuable, it “accrues to something in virtue of some further valuable purpose that it serves”. The concept of instrumental value is one which is present in a wide variety of things, such as: logic, for teaching one how to formulate a valid argument; the knowledge of how to read a map, allowing one to find where they are going; a pen, enabling one to write. In each of these examples, the value shown explicitly comes from what the subject, knowledge or object allows one to achieve. Even so, this is not the only source of value. Value
...bly in the world today. The creation of global moral standards would start the slippery slope to imperialism where the dominating moral codes would rule the rest of the world and therefore corrode the cultures of the lesser states. Every society could take a lesson from moral relativism by being tolerant and understanding of other’s beliefs.
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.
Support: No one will ever be morally perfect which is a sin in the eyes of God. If no one can be morally perfect and never be fully able to obey moral law, then God doesn't want anything to do with them. The reasoning we make is not based on God but rather on what we see as right ourselves and what our parents have taught us. There is also no relation between God and ethics, because the ethical reasoning that we have today is based
Morality and the Bible & nbsp; Both the legal and salvation philosophies of the Old and New Testaments reflect those of the cultures around them, due to much copying and borrowing of laws and ideas. Furthermore, all societies around the world have similar moral and legal codes -- which is certainly not an accident. & nbsp; Interestingly enough, the moral codes of the world's religions bear a striking resemblance to each other, with only minor variations. Religions as different as Hinduism, Islam, and Buddhism all have proscriptions against killing, lying, cheating, stealing, etc. This is not an accident, for reasons we shall explore below. & nbsp; Christians may then object that there is something unique about the Bible that makes it a superior moral code.
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.