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Metaethics: A Short Companion

David A. Horner and J.P. Moreland (B&H Academic: September 1, 2024) Essentials in Christian Ethics
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The study of ethics is primarily associated with questions of morality: “good” and “bad,” “right” and “wrong.” The field of metaethics asks about what we mean by terms like “good” or “right,” and whether they represent real features of the world. 

In Metaethics: A Short Companion, David A. Horner and J. P. Moreland provide a primer on how to think about questions surrounding the concept of morality — its nature, status, grounding, underlying presuppositions, and philosophical commitments. From a stance rooted in moral realism, Horner and Moreland explore and evaluate the major metaethical positions on offer in the field, including expressivism, error theory, relativism, constructivism, ethical naturalism, and ethical nonnaturalism. They conclude by arguing for the rationality of a Christian worldview as a guiding metaethical position. 

The study of metaethics equips Christians to think deeply about the nature of reality, knowledge, truth, and morality. Metaethics: A Short Companion offers a clear and concise introduction to the key concepts and debates in metaethics, providing readers with a foundation for reflecting on their own ethical beliefs and practices.

The Essentials in Christian Ethics series, edited by C. Ben Mitchell and Jason Thacker, is designed to illuminate the richness and centrality of ethics to all of the Christian life. The series consists of short, introductory volumes written by renowned scholars in the fields of ethics, theology, and philosophy. Each volume explores a crucial element of Christian ethical reflection, approaching the subject from within the broader Protestant moral tradition.

John Dewey on an Open Universe Without Bounds or Final Causes

John Dewey, "Ethics," a public lecture delivered at Columbia University in March, 1908, under the title of  in a series of lectures on " Science, Philosophy, and Art."
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To many timid, albeit sincere, souls of an earlier century, the decay of the doctrine that all true and worthful science is knowledge of final causes seemed fraught with danger to science and to morals. The rival conception of a wide open universe, a universe without bounds in time or space, without final limits of origin or destiny, a universe with the lid off, was a menace. We now face in moral science a similar crisis and like opportunity, as well as share in a like dreadful suspense.

George Orwell (as O’Brien) on External Reality and Postmodernism

George Orwell, Nineteen Eighty-Four: A Novel, aka 1984 (June 8, 1949: Secker & Warburg ).
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You believe that reality is something objective, external, existing in its own right. You also believe that the nature of reality is self-evident. When you delude yourself into thinking that you see something, you assume that everyone else sees the same thing as you. But I tell you, Winston, that reality is not external. Reality exists in the human mind, and nowhere else. Not in the individual mind, which can make mistakes, and in any case soon perishes: only in the mind of the Party, which is collective and immortal. Whatever the Party holds to be the truth, is truth. It is impossible to see reality except by looking through the eyes of the Party. That is the fact that you have got to re-learn, Winston. It needs an act of self-destruction, an effort of the will. You must humble yourself before you can become sane. … Do you remember … writing in your diary, “Freedom is the freedom to say that two plus two make four”? … How many fingers am I holding up, Winston?