50 Key Concepts in Theology
partly upon natural virtue (one’s innate character), partly on moral virtue
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50 Key Concepts in Theology - Rayment-Pickard
partly upon natural virtue (one’s innate character), partly on moral virtue (one’s habits of behaviour), and partly on reason (which regulates and moderates our emotions). Aristotle’s ethics are ‘teleological’ (see below) because they are directed towards the practical goal of excellence. Immanuel Kant (1724–1804) argued for a deontological ethic of duty. For Kant, only universal ethical principles were rational, and this formed his famous ‘Categorical Imperative’: ‘Act only according to that maxim by which you can at the same time will that it should become a universal law.’ Alasdair MacIntyre (1929– ): a Catholic moral philosopher who argues that we have lost an adequate vocabulary for discussing ethical issues. He urges us to return to the virtues – or ‘practices’ – for our ethical vocabulary and to a communitarian approach that allows the discussion of shared values. Simone Weil (1909–43): a French philosopher who was exceptionally scrupulous in her ethical approach, arguing that we must not cause any harm to others. Weil starved herself to death in solidarity with French soldiers suffering in World War II. IDEAS Antinomianism: the belief that the right course of action will be supplied by the Holy Spirit, or some other form of inspiration. Casuistry: the adaptation of ethical principles to suit specific circumstances. Consequentialist ethics (or teleological ethics or utilitarian ethics): an ethical approach based upon the outcomes, goals or consequences of an action. Actions are ‘good’ if they bring about a good outcome. Consequentialism allows that ‘the end justifies the means’. So, by contrast with the deontologist, the consequentialist argues that it may be right to do the wrong thing in order to bring about a good outcome. Deontological ethics: the view, expressed by Kant, that we act ethically when we fulfil our Christian duty to love, forgive, act justly, and so on. Kant argued that right actions are right universally and not merely in particular circumstances. This means that it is always correct to ‘do the right thing’ even if the situation appears to demand otherwise. Dialogical ethics: a procedural approach to ethics, advocated by Jürgen Habermas, which takes right and wrong to be the product of cultural conversation. Right and wrong are thus decided at any given time by the prevailing consensus. The task of the dialogical ethicist is to set the rules of dialogue, rather than to insist on a particular outcome. Imitation of Christ: the ancient ethic, set out by Thomas à Kempis (fifteenth century), of emulating Christ in one’s approach to life. The contemporary practice of asking ‘What would Jesus do?’ (WWJD?) is a modern version of the imitation of Christ. Moral realism/ethical realism: the belief that our values are given objectively. Moral scepticism: the view – expressed, for example, by John Mackie in Ethics: Inventing Right and Wrong – that ‘there are no objective values’. Quandary ethics: a form of moral reasoning which gives priority to the consideration of complex and apparently insoluble dilemmas. Situation ethics: the application of ethical principles in specific contexts. The best-known Christian situationist is Joseph Fletcher (1905–91): ‘The situationist enters into every decision-making situation fully armed with the ethical maxims of his community and its heritage, and he treats them with respect as illuminator of his problems. Just the same he is prepared in any situation to compromise them or set them aside in the situation if love seems better served by doing so’ (Situation Ethics, 1966). The Good: in Plato’s philosophy, the ultimate ethical reality. Theocratic ethics (or divine command ethics): the view that we can only do the right thing by following direct commands from God set out in Scripture or elsewhere. Virtue ethics (or character ethics): the view that the goal of ethics is to cultivate the Christian virtues within ourselves and apply these virtues appropriately in our daily living. Alasdair MacIntyre and Stanley Hauerwas advocated this view. Virtues: admirable human characteristics that distinguish good people from bad. Voluntarism: in ethics, the belief that right conduct derives from the expression of God’s will. BOOKS Gilbert Meilaender and William Werpehowski, The Oxford Handbook of Theological Ethics (OUP, 2005) James H. Burtness, Consequences: Morality, Ethics, and the Future (Fortress Press, 1999) Richard Holloway, Godless Morality (Canongate, 1999) Anders Nygren, Agape and Eros (University of Chicago Press, 1982) Alasdair MacIntyre, After Virtue (Notre Dame Press, 1984) |
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