By Alban McCoy
From a view which may be defined as enlightened orthodoxy, McCoy tackles a variety of matters, akin to: Is there a Christian point of view at the conflict in Iraq that's not easily a human point of view? Are Christian ethics pumped up or watered down humanist ethics? what's a relatively Christian view in smooth secularized society? Do the Bible and the usual legislation relatively nonetheless have any relevance to the burning ethical problems with the day? As medical development increases ethical problems with astonishing complexity, do conventional attitudes to abortion, euthanasia, in vitro fertilization and human embryology nonetheless make any feel? How lengthy should still we delay lifestyles? should still we ever help demise?
Fr. Alban McCoy is a certain and enlightened advisor to those questions.
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Additional info for An intelligent person's guide to Christian ethics
It is alleged that people ought to be self-reliant. But amoralism claims to reject the whole institution of morality. Since the argument turns on rejecting some values and choosing others, it is open to the charge of inconsistency. The amoralist chooses some values shared with others, namely, self-reliance, while rejecting others considered to conflict with these, namely, mutual responsibility, or whatever. The key point is that both sets are moral values. 30 An Intelligent Person's Guide to Christian Ethics An example of this kind of argument is Nietzsche's passionate railings against morality as such.
Man is supposed to be infinitely plastic.... e. choosing such things, refraining from ever mentioning or appealing to human nature or instinct, not treating anything as naturally more important than anything else, avoiding Freudian argument, and (in particular) finding a way to reconcile their views with the actual behaviour of babies, before I start taking trouble about it. It is true that in everyday speech, the word 'human' is ambiguous. Sometimes it is used descriptively as when we ascribe qualities or features which belong to the biological species homo sapiens.
Again, we all have certain potentialities which are clearly not relevant to a consideration of morality. I may be capable of having shocking yellow hair, or substituting a 'b' for a 'c' when I speak. It is precisely the business of ethics to distinguish, understand and make clear those potentialities, those human goods which, by our participation in them, constitute human flourishing or true humanity: those goods, in other words, which answer to our demand for wholeness ... [where T]he sanction for resisting...