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Major strengths and weaknesses of divine command theory
Strengths and weaknesses for divine command theory
Major strengths and weaknesses of divine command theory
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The Divine command theory is a metaethical theory which states that an action is obligatory if and only if, it is commanded by God. In this essay, I shall examine whether any form of divine command theory is defensible. I shall begin by looking at the modified theory as proposed by Robert Adams, who is a defender of this position. Secondly, I will attempt to assess objections from Plato, Kant, Leibniz and Aquinas; before proceeding to evaluate whether these objections are successful in demeaning the divine command theory.
Robert Adams (1987) proposed a modified version of the divine command theory in an attempt to defend the original view. He asserted that an action is morally wrong, if and only if, it defies the will of an omnibenevolent God. He argued that ethical wrongness is not purely based on what God commands, but rather in the attributes that God possesses. We can take the example of person X murdering person Y. This will be seen as an ethically wrong act, irrespective of what the magistrate may conclude.
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In a dialogue between Socrates and Euthyphro; Socrates poses the question that if acts are right if God commands them, then is it that a) God commands an action because it is morally good or b) is it that the action is morally good because God commands it?. Consequently, If we were to take the first answer, then morally good acts would be seen as existing prior to and independently of a God commanding them. This is because we would believe that there is a fixed set of morally right acts and they are right regardless of a God commanding them. We can illustrate this by looking at torture. This would not be wrong merely because God asserts that it is wrong, but because it is intrinsically wrong. It is wrong regardless of whether a God exists or not. In effect, this would defeat the divine command theory which repeatedly stresses that morality is dependent on a
During the dialogue, Euthyphro defines, “Piety means prosecuting the unjust individual who has committed murder or sacrilege, or any other such crime, as I am doing now, whether he is your father or mother or whoever he is.” Given this Euthyphro overarching principles can be summarized as divine law requires to prosecute the offender no matter who she or he is. Also, the ideology should be what befits humans as well. Socrates is fine with how Euthyphro accounts the factual evidence of his father’s misguided acts. What Socrates takes problem is how Euthyphro uses greek mythology to highlight that taking action against your parents is the correct direction of action. Due to the fact that mythology isn’t confirmed to be true in any sense, socrates feels as though this is extremely inappropriate. Euthyphro actions should be based on divine law with results in him being impious. Socrates ultimate principles can be summarized as respect for parents should be the ultimate law combined with whatever does not befit the gods shouldn’t befit everyone else. Insert another
...ct because it is pious, but for an act to be pious, it must first be loved by the gods. Similarly, an act is pious if it is loved by the gods, but the gods need to love said act before it becomes pious. Because these arguments are circular, they cannot help Socrates discern whether or not an action is pious or impious (11A-11B).
or character of God, and that the morally right action is the one that God commands or
Everyday people make choices, whether they are good or bad. These choices are usually known as good or bad, already. What makes them good or bad? Are they good because morally we think they are, or is it something more? In the words of Socrates, “Is it pious being loved by the gods because it is pious, or is it pious because it is being loved by the gods? (10a)” From reading Euthyphro, I found that there is not a clear answer, but rather it is more of an opinionated answer. To come up with an answer, one must really dive into their thoughts, and reason out why they think a certain way, just like Socrates did with Euthyphro. While I read, I could not help but think that not all gods agree on everything, and not all religions do, either. How are we to know which is right? For example, people are strictly forbidden to get tattoos in Islam, but in Hinduism they are allowed. How would we know which the gods loves? If we agreed that all gods loved the same things, like Euthyphro and Socrates do, we still have a problem on whether or not we agree or disagree with what the gods love or hate. The use of Euthyphro and my own thinking made me decide that the pious is pious for no other reason than it being
He was one of the few to introduce the concept of Utilitarianism; he argued that the rightness of an action should be based on the amount of good it caused or the amount of pain it avoided. With that being such an uncertain concept to calculate, he came up with the Hedonistic calculus. It was where the ‘utile’ served as the standard unit of good that resulted from the action. But there were also several other aspects that had a role in the act that had to be taken into consideration as well; who would be affected, the intensity, duration, certainty, and the propinquity. As for a situation involving several people the fecundity, purity, and the reach of the action also had to be taking into consideration. It was a system that told his beliefs about justice so much so that several times he campaigned for very progressive ideas at the times: women’s equal rights, animal rights, and more effective directed punishments for injustice. He mentions in his book “The Rationale of Punishment” how he is against the death penalty on two separate
Some hold that Kant’s conception of autonomy requires the rejection of moral realism in favor of "moral constructivism." However, commentary on a little noticed passage in the Metaphysics of Morals (with the assistance of Kant’s Lectures and Reflexionen) reveals that the conception of legislation at the core of Kant’s conception of autonomy represents a decidedly anti-constructivist strand in his moral philosophy.
When Socrates asks Euthyphro to define the word pious he dodges the question and rather gives an explanation of what being pious is. Socrates is trying to figure out if it was a good thing for Euthyphro to turn in his own father. Euthyphro then says that any of the gods won’t care if they (humans) care for them. And with that said that would mean “pious is pious because it’s loved by the gods” (Prompt). It won’t matter if a citizen worships the gods or if they do what is right or wrong; in the end, the gods aren’t affected by it at all. Turning, Euthyphro’s father in is wrong for the reason that the gods don’t care what he did, because it doesn’t affect them. If Euthyphro would have kept the secret about his father, then Euthyphro could’ve protected him and lied for his father because it’s his father. The majority of people would say it was morally wrong to turn in their fathers, because it’s their fathers and they could protect them. If he actually loved him, then he wouldn’t have done that. But since, he did do it, then that would mean that he cares for the law much
...‘which basically requires one to act only according to principles that are in themselves fit to be universal law’ (68). This brings about the will and freedom of a moral agent. Endowed with will, rational beings ‘cause things to happen in the world through their wills. A will that is free in the positive sense must determine itself, it must act in accord with a law that it adopts for itself, a law of freedom. This is exactly what it is to be autonomous, and therefore to recognise oneself as subject to the categorical imperative’ (80).
The first objection that Socrates stated was that Euthyphro’s first definition of piety was not a definition because it did not express a general idea of the word piety. Soon after the first try at defining the word piety, Euthyphro said that “what is dear to all the gods.” In disagreement, Socrates let out his second objection, which was that some gods could disagree. Then, Euthyphro said that piety was “what is dear to all the gods.” As his final objection, Socrates states “should something be pious just because it is dear to the gods or is it dear to the gods because it is pious?” In short, is an action considered morally right by God because it is morally good, or is it morally good because God orders it? Even though this important point impacts the Divine Command Theory mainly, it also works against the theory of Cultural Relativism. The theory’s problems start arising when you start to think “why do our actions become moral if society or our culture approves of them?” There is also nothing in the theory of Cultural Relativism that explains why normal behavior in a society is considered the moral behavior instead of the other way around. Thus, morality is decided on a random basis there is nothing that says what makes normal behavior moral. The Divine Command Theory and Cultural Relativism both share this weakness that discredits
Broadly, the divine command theory is a religious moral code in which God’s commands determine what human beings should or should not do. As such, it is expected for theists to subscribe to the divine command theory of morality. The deontological interpretation of the divine command theory separates actions into one of the following categories: mandatory for human beings to perform, prohibited for human beings to perform, or optional for human beings to perform. Those actions that are mandatory to perform are ones which have been expressly commanded by God. Failing to commit a mandatory action would be defying God’s commands, and thus, according to the divine command theory of morality, immoral. Actions that are prohibited are ones that God expressly commands human beings do not perform. Consequently, to perform a prohibited action would be immoral. Finally, those actions that God does not expressly command that human beings should perform or should avoid performing are optional; there are no moral implications to performing or not performing such acts. The rightness or wrongness of an action is inherently and wholly dependent upon th...
In The Euthyphro, Socrates uses his Socratic Method to disprove the Divine Command theory to his friend, Euthyphro. According to the textbook, the Socratic Method is a method that Socrates would use to get to the foundation of his students beliefs. He would ask continual questions about a student’s belief or assumption until a contradiction was raised. By doing so, Socrates would force his students to question their own beliefs and truly discern why they believed them. Socrates applied this method to Euthyphro when Socrates and Euthyphro had a conversation in regards to the definition of holiness. During this conversation, Euthyphro states that holiness is what is agreeable to the gods. However, Socrates disputes this idea by stating that gods quarrel just as humans quarrel in regards to issues such as right and wrong, holy and unholy, and justice and injustice. With this reasoning, Socrates argues that what one god may view as right or moral, another god may view as wrong or immoral. Thus, an action may be acceptable and moral to one god and unacceptable and immoral to another, and what is considered to
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.
If we desire X, we ought to do Y. However, categorical imperatives are not subject to conditions. The Categorical Imperative is universally binding to all rational creatures because they are rational. Kant proposes three formulations: the Categorical Imperative in his Groundwork for the Metaphysics of Morality, the Universal Law formulation, Humanity or End in Itself formulation, and Kingdom of Ends formulation. In this essay, the viability of the Universal Law formulation is tested by discussing two objections to it, mainly the idea that the moral laws are too absolute and the existence of false positives and false negatives.
Ethics plays a huge role in many philosophical theories. While ethics itself may be quite convoluted and complex in its entirety, it’s the critical key in determining weather these philosophical theories can be concluded as morally right or wrong throughout any given situation and time¬—both logically and reasonably. While some validity behind these theories may be known, one cannot assume it concludes to be ethical. The universal divine command theory specifically provides an example of the above statement.
People make good and bad actions every day. Does anyone ask himself what the good and bad actions are? There is more than one definition for each one of them. However, it is hard to pick up the right or the best definition for each of them. According to Socrates, “the one is such as to be loved because it is being loved; the other is being loved because it is such as to be loved.” He said that statement when was taking to Euthyphro about the pious and how to define it. As I see, the gods love the good action because they are good and according to Socrates, there is more than one god and each one of them has a different view of the good actions. However, if gods choose the good actions and each of them have a different view of them, which one are we going to believe in?