By David Baggett
This e-book goals to reinvigorate discussions of ethical arguments for God's lifestyles. To open this debate, Baggett and partitions argue that God's love and ethical goodness are ideal, with no disorder, important, and recognizable. After integrating insights from the literature of either ethical apologetics and theistic ethics, they guard theistic ethics opposed to a number of objections and, in so doing, bolster the case for the ethical argument for God's lifestyles. it's the purpose of the authors to determine this point of normal theology resume its rightful position of prominence, through displaying how a worldview predicated at the God of either classical theism and ancient Christian orthodoxy has greater than enough assets to respond to the Euthyphro limitation, communicate to the matter of evil, illumine common legislation, and spotlight the ethical value of the incarnation and resurrection of Christ. eventually, the authors argue, there's principled cause to think that morality itself offers first-class purposes to seem for a transcendent resource of its authority and fact, and a resource that's greater than an summary precept.
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Extra info for Good God: The Theistic Foundations of Morality
If our free choices do not shape our character, we are not rightly responsible for the choices that flow from that character. Hence, we find Sober's line of thought unconvincing. 38 In that case, our characters are a result of our choices, but if our choices are all determined, so would be our character. Might some people end up with a bad character, performing hurtful actions that we are inclined to call immoral? Sure. But would such persons be morally responsible for such actions and their character?
The vacuity objection is intimately connected with the “no reason” and “abhorrent command” objections, both in their origins and solutions, as we will see most clearly in chapter 7. Fifth, the epistemic objection: Here there's actually a cluster of concerns, a few strands of which we will briefly mention at this point in the form of a series of rhetorical questions. If there's a conflict between, say, a divine command (p. 35 ) and our own conscience, how do we adjudicate it? What gets primacy—the command or conscience?
3. ” See his “Untruth and Consequences,” The New Republic (July 31, 1995): 32–36. ” Living without Free Will (Cambridge: Cambridge University Press, 2001), xiii–xiv. ) Elliot Sober, Core Questions in Philosophy: A Text with Readings, 3rd ed. (Englewood Cliffs, NJ: Prentice Hall, 1995), p. 322. This is an introductory text in philosophy, not something Sober has published in a scholarly journal, but it's a good example of the standard line fed to countless introductory philosophy students. ) Aristotle, Nicomachean Ethics, Book II, Sections 2 and 3.