What, if anything, is it that makes the human uniquely human? This, in part, is the question that G.K. Chesterton starts with in this classic exploration of human history. Responding to the evolutionary materialism of his contemporary (and antagonist) H.G. Wells, Chesterton in this work affirms human uniqueness and the unique message of the Christian faith. He sees in Christianity a rare blending of philosophy and mythology, or reason and story, which satisfies both the mind and the heart. On both levels it rings true. As he puts it, "in answer to the historical query of why it was accepted, and is accepted, I answer for millions of others in my reply; because it fits the lock; because it is like life." Here, as so often in Chesterton, we sense a lived, awakened faith. All that he writes derives from a keen intellect guided by the heart’s own knowledge. ~ Doug Thorpe
In Part One of this series I examined two central aspects of the euthanasia debate. First, several important background concepts in ethical theory were explained. Second, the main features of the libertarian and traditional views of euthanasia were set forth. The libertarian view, advocated by philosopher James Rachels, states that there is no morally relevant difference between active and passive euthanasia. Moreover, Rachels says, it is biographical life (which includes a person’s aspirations, human relationships, and interests), not biological life (being a human being), that is important from a moral point of view (see Part One, p. 13). And if passive euthanasia is morally justifiable in a given case, then so is active euthanasia, since there is no relevant distinction between them.
The Goal Of Normative ethics is to develop a comprehensive, coherent system of morality that answers difficult questions. For advocates of biblical Christianity, whatever system we embrace should square with our considered, commonsense moral intuitions derived from natural law, and it should he consistent with, shed light upon, and help extend the morality contained in Scripture. Currently, there are three competing normative systems. Virtue ethics does not focus primarily on moral rules (e.g., "don’t steal") or moral actions but on describing the good person or community and the features present in a virtuous character. Deontological ethics (from deon meaning binding duty") focuses on moral rules and actions and emphasizes duty done for duty’s sake. Certain moral rules are intrinsically correct and should be followed simply because they are right. Virtue and deontological ethics are easily harmonized. But that is not the case with a third normative theory: utilitarianism.
When can we trust what we believe – that "teams and players have winning streaks", that "flattery works", or that "the more people who agree, the more likely they are to be right" – and when are such beliefs suspect? Thomas Gilovich offers a guide to the fallacy of the obvious in everyday life. Illustrating his points with examples, and supporting them with the latest research findings, he documents the cognitive, social and motivational processes that distort our thoughts, beliefs, judgements and decisions. In a rapidly changing world, the biases and stereotypes that help us process an overload of complex information inevitably distort what we would like to believe is reality. Awareness of our propensity to make these systematic errors, Gilovich argues, is the first step to more effective analysis and action. ~ Book Description
An evolutionist, is metaphysically based at some level just as much as… some creationist… And to a certain extent, I must confess, in the ten years since I performed, or I appeared, in the creationism trial in Arkansas, I must say that I’ve been coming to this kind of position myself… I mean I realize that when one is dealing with people, say, at the school level, or these sorts of things, certain sorts of arguments are appropriate. But those of us who are academics, or for other reasons pulling back and trying to think about these things, I think that we should recognize, both historically and perhaps philosophically, certainly that the science side has certain metaphysical assumptions built into doing science, which — it may not be a good thing to admit in a court of law — but I think that in honesty that we should recognize, and that we should be thinking about some of these sorts of things… And certainly, there’s no doubt about it, that in the past, and I think also in the present, for many evolutionists, evolution has functioned as something with elements which are, let us say, akin to being a secular religion … And it seems to me very clear that at some very basic level, evolution as a scientific theory makes a commitment to a kind of naturalism, namely, that at some level one is going to exclude miracles and these sorts of things come what may.
Often hobbling through our church doors on Sunday morning comes grace on crutches — sinners still unable to throw away their false supports and stand upright in the freedom of the children of God. Yet, their mere presence in the church on Sunday morning is a flickering candle representing a desire to maintain contact with God. To douse the flame is to plunge them into a world of spiritual darkness.
Any church that will not accept that it consists of sinful men and women, and exists for them, implicitly rejects the gospel of grace. As Hans Kung say, “it deserves neither God’s mercy nor men’s trust. The church must constantly be aware that its faith is weak, its knowledge dim, its profession of faith halting, that there is not a single sin or failing which it has not in one way or another guilty of. And though it is true that the church must always disassociate itself from sin, it can never have any excuse for keeping any sinners at a distance. If the church remains self-righteously aloof from failures, irreligious and immoral people, it cannot enter justified into God’s kingdom. But if it is constantly aware of its guilt and sin, it can live in joyous awareness of forgiveness. The promise has been given to it that anyone who humbles himself will be exalted.”
We must therefore ask ourselves: What sort of thing is it reasonable to believe without proof? I should reply: The facts of sense experience and the principles of mathematics and logic — including the inductive logic employed in science.”
And Grace calls out: you are not just a disillusioned old man who may die soon, a middle-aged woman stuck in a job and desperately wanting to get out, a young person feeling the fire in the belly begin to grow cold. You may be insecure, inadequate, mistaken, or potbellied. Death, panic, depression, and disillusionment may be near you. But you are not
just that. You are accepted. Never confuse your perception of yourself with the mystery that you really are accepted.
In my ministry as a vagabond evangelist, I have encountered shocking resistance to the God whom the Bible defines as Love. The skeptics range from the oily, over-polite professionals who discreetly drop hints of the heresy of universalism, to the Bible thumper who sees only the dusty, robust war God of the Pentateuch, and who insists on restating the cold demands of rule-ridden perfectionism.