One of the striking things in the study of perpetrators is how they live with themselves morally. It's not that difficult because this really isn't a moral issue for them. They've removed the victims from their universe of moral obligation. What they're doing to the victims isn't really a moral problem because the victim's not part of their moral universe in the way that for some of us a bug or an insect isn't. Killing it is just not a moral problem for us because we don't feel that moral obligation. 
The Secular Web is currently hosting the Carrier-Roth Debate in which Jennifer Roth argues that an ethical case can be made against abortion without reference to God or any other supernatural entity. It is telling that neither disputant attempts to justify the intrinsic worth they assume for human persons. If each party just grants that humans are inherently more valuable than rocks and trees, the crucial issue has been missed: the question of what it is that makes anything valuable. William Lane Craig presses this very issue in a new article in Paper Trails, "The Indispensability of Theological Meta-ethical Foundations for Morality." There is also philosophical confusion in the debate about what constitutes personal identity and other problems, but there are also many highlights in this exchange. Whether or not Roth is successful, it is refreshing to hear concerns about abortion outside of the religious community. Apart from condemnations of clinic violence, ethical considerations are conspicuously absent from virtually every pro-choice website, from Planned Parenthood to Protect Choice. Teenwire is about as close as you get with its swift dismissal: "Abortion is a touchy subject with a lot of people. Remember that this is your body and your decision... You have a right to end an unwanted pregnancy if you feel that it is the wisest decision for you." Considering this, The Secular Web's substantive discussion is especially commendable. >
One of the strongest works of moral philosophy of the last two decades, Humanity presents deeply felt and disturbing meditations on the 20th century's most brutal historical episodes. Jonathan Glover ambitiously attempts a moral psychology, tracing the patterns of human psychology that breed violence. Shrewd case studies examine the intellectual follies and moral horrors of the First World War's trench warfare, Hitler's Holocaust, the atomic bombing of Hiroshima, the ideologically driven social experimentation by Stalin, Mao, and Pol Pot, and the ethnic and tribal hatreds that tore apart the former Yugoslavia and Rwanda.
Even a cursory glance at history should convince one that individual crimes committed for selfish motives play a quite insignificant part in the human tragedy, compared to the numbers massacred in unselfish loyalty to one's tribe, nation, dynasty, church, or political ideology, ad majorem gloriam dei. The emphasis is on unselfish. Excepting a small minority of mercenary or sadistic disposition, wars are not fought for personal gain, but out of loyalty and devotion to king, country or cause. Homicide committed for personal reasons is a statistical rarity in all cultures, including our own. Homicide for unselfish reasons, at the risk of one's own life, is the dominant phenomenon of history. (439 reads)
The sparks start flying in this involving fictional debate when a professor characterizes Auschwitz as "the fruit of moral relativism" and quotes Mussolini's explanation of fascism as quintessentially relativistic. The succeeding discussion treats the definition and the history of moral relativism, whether data support relativism or absolutism, the arguments for relativism, the roots of relativism in reductionism, arguments for moral absolutism, and absolutism's philosophical assumptions. As the title suggests, relativism is found to be lacking. Kreeft deftly creates recognizable characters as he advances the debate.
If there were only one person on earth, there would be no occasion for morality because there wouldn't be any interpersonal conflicts to resolve or others whose suffering he or she would have a duty to ameliorate. Subjectivism implicitly assumes something of this solipsism, an atomism in which isolated individuals make up separate universes. Subjectivism treats individuals like billiard balls on a societal pool table where they meet only in radical collision, each aimed at his or her own goal and striving to do in the others before they themselves are done in. This atomistic view of personality is belied by the facts that we develop in which we share a common language, common institution, and similar rituals and habits, and that we often feel one another's joys and sorrow. As John Donne wrote, "No man is an island, entire of itself; every man is a piece of the continent." Source > "A Critique of Moral Relativism", in Ethical Theory (Wadsworth, 1998), 41. (392 reads)
Imagine that you have been miraculously transported to the dark kingdom of hell, and there you get a glimpse of the sufferings of the damned. What is their punishment? Well, they have eternal back itches, which ebb and flow constantly. But they cannot scratch their backs, for their arms are paralyzed in a frontal position, so they writhe with itchiness throughout eternity. But just as you are beginning to feel the itch in you own back, you are suddenly transported to heaven. What do you see in the kingdom of the blessed? Well, you see people with eternal back itches, who cannot scratch their own backs. But they are all smiling instead of writhing. Why? Because everyone has his or her arms stretched out to scratch someone else's back, and, so arranged in one big circle, a hell is turned into a heaven of ecstasy. In our story people in heaven, but not in hell, cooperate for the amelioration of suffering and the production of pleasure. These are very primitive goods, not sufficient for a full-blown morality, but they give us a hint as to the objectivity of morality. Moral goodness has something to do with the ameliorating of suffering, the resolution of conflict and the promotion of human flourishing. Source > "A Critique of Moral Relativism", in Ethical Theory (Wadsworth, 1998), 49. (399 reads)
An up-to-date and comprehensive anthology in ethical theory. The presentation of each problem progresses from the classical to the contemporary, usually treating it in a dialectic (pro and con) form. Addresses 13 crucial issues: the nature of ethics; ethical relativism; ethical egoism and evolutionary ethics; value, utilitarianism; deontological ethics; virtue ethics; the fact/value problem; moral realism and skepticism; morality and self-interest; ethics and religion; justice; and rights.
A collection of essays that present a vigorous, broadly-based argument in moral epistemology and a related account of reasons for action and their bearing on moral justification and moral character from a rationalist position.
Since the great works of classic Greek philosophy are seldom taught either at the high school or college level, the author gives a brief but convincing grounding in Aristotle. Proceeding through other great thinkers like Thomas Aquinas, he relentlessly shows the universal applicability of moral principles. The book is a very effective foil for those post-modern thinkers who believe (without proof) that mankind has moved beyond the natural law, or that there is no such thing. The book is written at a very readable level. ~ W Patrick Cunningham
Morality is not what it used to be. In the Aristotelian tradition of ancient Greece and medieval Europe, morality enabled the transformation from untutored human nature as it happened to be to human nature as it could be if it realized its fundamental goal. Eventually, belief in Aristotelian teleology waned, leaving the idea of imperfect human nature in conflict with the perfectionist aims of morality. The conflict dooms to failure any attempt to justify the claims of morality, whether based on emotion, such as Hume's was, or on reason, as in the case of Kant. The result is that moral discourse and practice in the contemporary world is hollow: although the language and appearance of morality remains, the substance is no longer there. Disagreements on moral matters appeal to incommensurable values and so are interminable; the only use of moral language is manipulative. (Amazon)
From Old Testament times and ancient Greece until this century, the good life was widely understood to mean a life of intellectual and moral virtue. The good life is the life of ideal human functioning according to the nature that God Himself gave to us. According to this view, prior to creation God had in mind an ideal blueprint of human nature from which he created each and every human being. Happiness was understood as a life of virtue, and the successful person was one who knew how to live life well according to what we are by nature due to the creative design of God. Source > Love God With All Your Mind (Colorado Springs: NavPress, 1997), p. 35. (416 reads)
An introductory presentation of Christian ethics, where the Bible is taken as the authoritative text for discussing issues such as homosexuality, abortion, war/civil disobedience, and other similar ethical issues.
In this intriguing, inventive book, the pivotal questions of ethics and morality are explored by a cast of five: a Christian joins an atheist, a moral relativist, an evolutionist, and a secular humanist. ~Synopsis
The popular euphemisms make it easier for us to conceal the truth from ourselves. The occupant of the mother's womb is not a 'product of conception' or 'gametic material', but an unborn child. Even 'pregnancy' tells us not more than that a woman has been 'impregnated', whereas the truth in old-fashioned language is that she is 'with child'. How can we speak of the 'termination of a pregnancy' when what is terminated is not just the mother's pregnancy but the child's life? And how can we describe the average abortion today as 'therapeutic' (a word originally used only when the mother's life was at stake), when pregnancy is not a disease needing therapy, and what abortion effects nowadays is not a cure but a killing? And how can people think of abortion as no more than a kind of contraceptive, when what it does is not prevent conception but destroy the conceptus? We need to have the courage to use accurate language. Induced abortion is feticide, the deliberate destruction of an unborn child, the shedding of innocent blood. Source > Authentic Christianity (Intervarsity Press) 1996, page 367, 368.
(373 reads)
Since the life of the human fetus is a human life, with the potential of becoming a mature human being, we have to learn to think of mother and unborn child as two human beings at different stages of development. Doctors and nurses have to consider that they have two patients, not one, and must seek the well-being of both. Lawyers and politicians need to think similarly. As the United Nations' 'Declaration of the Rights of the Child' (1959) put it, the child 'needs special safeguards and care, including appropriate legal protection, before as well as after birth'. Christians would wish to add 'extra care before birth'. For the Bible has much to say about God's concern for the defenceless, and the most defenceless of all people are unborn children. They are speechless to plead their own cause and helpless to protect their own life. So it is our responsibility to do for them what they cannot do for themselves. Source > Authentic Christianity, (Intervarsity Press) 1996, p. 367 (345 reads)
One of the first things I ever said to you was that I'm old-fashioned where romance is concerned. "A dinosaur I think I called myself. Being a dinosaur, I made a huge exception to my own laws of survival when I started living with you. But I didn't start living with you because I'd changed. I did it because I couldn't help it. There's a big difference. I never really thought we were living "in sin'' (I'm not that Paleolithic.) But we were living with dangerously little definition by my standards, which standards are based, by the way, on my belief that romance isn't just romance, that it naturally leads to love-making, which naturally leads to babies, who are naturally helpless creatures in a naturally beautiful but lethal world, so they naturally need as many pieces of the ancient Father-Mother-Shaman-Tribe-Home-hearth Paradigm as we are able to gracefully give them. Source > The Brothers K (Bantam Books: July 1996), p. 529. (363 reads)
If God is the basis of moral values, then such values must be objective, and we are, therefore, faced with the following questions: (1) How do we come to be aware of these moral values, if they exist entirely independently of us? (2) Why do moral facts supervene on natural facts? (3) How can the existence of objective moral values be reconciled with the existence of different conceptions of what is right. These difficulties are not faced by the atheist. Source > Arguing for Atheism, (New York: Routledge, 1996), p. 85. (350 reads)
A collection of 63 diverse selections covering 11 critical moral issues, including discussions on the moral practice and theory. Issues include abortion, euthanaia, and affirmative action, multiculturalism, and speech codes, as well as relevant court dec
