In this chapter, Oswalt deals with ethics in the nonbiblical ANE and ethics in the Bible. Oswalt discusses ethical misbehavior and the offenses against the gods and the offenses against other human beings and how they are two of different natures. Oswalt notes that the offenses against the god are almost entirely in the cultic or magical realms; while the offenses against humans is of different sort – and that they have nothing to do with our treatment of each other, and the offenses against humans are judged solely based on the customary behavior of a culture. In this chapter, Oswalt also discussed the law codes and how the law themselves are understood to be human creation. Oswalt mentions the different punishments for different types
...are confronted with the question of moral absolutes, we are forced to wonder when and to whom justice truly applies. Hopefully, we will look at our world and our ideas of right, wrong and retribution in different ways, ways that will enlighten and enrich our lives, and the those of the an audience of readers 2,000 years from now.
In reading this chapter I came to acknowledge a lot facts that I didn’t realize about the British Zulu war. The battle at Rorke’s drift, and the battle at Isandhlwana are the chapter main focus in book Carnage and Culture. It gave multitudes of information that went well in detail about the battles. After reading the chapter, and researching the information on the war, and comparing the information presented by Victor Davis Hanson I found the information insightful and correct. He backs up his statements with facts and explains how western military forces were so dominate because of tactics, discipline and technology.
Bell hooks, in chapter 14, discusses the issues that arise while liberating a marriage and partnership during the feminist movement. Hooks explores how important partnership is within relationships, marriage, and parenting. Hooks shows us that while some arrangements have changed, there seems to be some that are held back due to socially constructed problems.
In 1925, Robert F. Williams was born in Monroe, North Carolina. Williams’ family was more prosperous than many in the black community, and this provided some extra opportunities such as being able to go to Charlotte by train for shopping or having other free train rides. As stated in the book, “Nobody at the Williams house went hungry or lacked clothing.” However, there was a key event that haunted Williams over his lifetime. The novel opens up with a story that Williams remembers when he was young. Seeing a white officer terribly accost a black women and watching black men be filled with shame and helplessness opened his eyes to the negative reality of racism at the time. Sights like these became all too common and remained on his mind as he continued throughout his life.
One of the main themes in Chapter Fourteen is that of morality. Cari Barney defined morality as “conformity to the rules of right conduct” (lecture). Man is “a moral being” obligated “to act according to moral principles” (McDonald, 2007, p. 165). Deep down within man’s conscience, there is the sense of knowing right from wrong and knowing God’s requirements (Romans 2:14-15). This awareness should cause all humans to strive to adhere to what God requires of us. The moral consciousness of man is within the heart (Proverbs 4:23). McDonald (2007) stated, “So man is in himself a moral being with moral obligations and responsibilities (p. 165). Man’s lifestyle should resemble biblical principles that have been instructed by God.
Kate Chopin’s The Awakening tells the story of Edna Pontellier’s journey to selfhood. Facing obstacles in 1899 society, Edna finds it difficult achieve her goal of independence. Though revelations in the opening chapter, the Pigeon House, and Edna’s suicide, and through characters, such as Adèle Ratignolle and Mademoiselle Reisz, Kate Chopin develops imagery of birds and flight to explore the evolving sense of self in Edna Pontellier, who feels caged by a conforming society.
While reading Oryx and Crake, I found myself confused as I read through the first few chapters. The chapter that brought it all together for me was chapter five. After reading this chapter I feel like it brought the whole plot together. In the chapter titled “Fish” and “Bottle” it is explained that Crake has genetically engineered the Crakers and Snowman is here to contribute to building their moral and philosophical universe. Prior to this chapter I was confused as to what role snowman was playing in this story. Now that I had a better understanding as to the childhood of the characters and their roles in society now, it made me wonder, what if this was real life? What if in today’s world we were all genetically modified to look how we desired?
Most people are not naturally “born singers.” Many people believe that “singing is some type of gift” (Phillips, 222). I have heard this phrase many times in my life. My family would always ask me who I inherited my music talent from. If music was a gift then why would the public use tax dollars to teach every student music. Some students just have a higher musical aptitude than others. This means that some students will be able to learn music and musical concepts faster than others. Every student is able to learn music. The younger a student starts musical lessons the easier it will be for them to pick up an instrument and singing. Choral directors must have a good understanding of the voice as an instrument. In choral programs, many times the choir director ends up being the voice teacher. Outside of University settings it is difficult for students to find vocal teachers outside of the classroom. This would be a great opportunity for the choral director to bring in qualified vocal teachers that their students would be able to study with. By giving students every opportunity to learn how to sing and sing properly you are setting them up for success.
A disturbing thought about man’s ethical barometer is that most of the theories, categories and principles emanate from the point of man’s reason. There is a cause to shudder at the thought of man as the absolute authority of what is right and wrong; what is ethical and what is not. Born into a sinful nature, man will ultimately make decisions that will lead to a moral philosophy that is shaky at best. Even philosophers with the best of intentions fall short to God’s model for the order, organization, and meting out of ethical actions. Because of man’s finite vision of what should be done to improve the present situation, mankind will always be found lacking in making the best ethical decisions; not being able to see the long term outcome and the impact those decisions and actions would have on others in the world.
"that moral laws are the heteronomous commands of a transcendent deity who demands obedience." [p.219f]
Judaism presents the concept of morality as one of goodness which is engraved into the fabric of life. As “the language of morality” (Sacks, “The World’s Most Enduring Moral Voice”), the Torah comments on historical actions from a moral perspective. In his introductory article to the year 5777, Rabbi Lord Jonathan Sacks discusses the basic features of Jewish ethics, each inferred from key values of the Torah. By recognizing humans as free and responsible moral agents, the Torah issues a commandment to value life as sacred; consequently, the redirection of violence is crucial to attaining the ideal state of morality as propagated by the Torah.
Arthur, John, and Scalet, Steven, eds. Morality and Moral Controversies: Readings in Moral, Social, and Political Philosophy. Upper Saddle River, NJ: Pearson Prentice Hall. Eighth Edition, 2009.
Lewis (2001) in Mere Christianity pertaining to the Laws of Human Nature. The natural law theory contends, “…that morality somehow is embodied in nature and that there are “natural laws” that human beings must adhere to if they are to be moral (Thiroux & Krasemann, 2012, p. 12). Lewis suggests, that “Something” which directs the all elements in the universe also guides, laws within mankind, urging good actions, and causing discomfort when engaged in immoral behavior. Lewis (2001) differentiates between the archetypal behavior observed in humans, and the behavior that humans ought to employ, stating “the moral law is about what we ought to do.” As evidenced by the timeline of ethical thought, and as presented in the artifact, concepts of morality and immorality change over time, in adherences to cultural standards, beliefs and political regimes. Immorality is ubiquitous, inescapable and reoccurring; and aspirations of good or decent behavior often parallel the occurrence perceived
The study of ethics, traditionally, consists of two parts, one concerned with moral rules, the other with what is good on its own account. Rules of conduct, many of which have a ritual origin, play a great part in the lives of savages and primitive peoples. It is forbidden to eat out of the chief's dish, or to seethe the kid in its mother's milk; it is commanded to offer sacrifices to the gods, which, at a certain stage of development, are thought most acceptable if they are human beings. Other moral rules, such as the prohibition of murder and theft, have a more obvious social utility, and survive the decay of the primitive theological systems with which they were originally associated. But as men grow more reflective there is a tendency to lay less stress on rules and more on states of mind. This comes from two sources - philosophy and mystical religion. We are all familiar with passages in the prophets and the gospels, in which purity of heart is set above meticulous observance of the Law; and St. Paul's famous praise of charity, or love, teaches the same principle. The same thing will be found in all great mystics, Christian and non-Christian: what they values is a state of mind, out of which, as they hold, right conduct must ensue; rules seem to them external, and insufficiently adaptable to circumstances.
Hardin informs the reader that the ethical philosophies of Christianity and Marxism are inherently flawed because ethics have no place in survival. I argue that ethics are essential to human survival. Without ethical conduct a civilization would be impossible to maintain a code of conduct is what separates the early nomadic humans from civilized members of society. Such a concept can be found in the earliest of faiths and moral philosophies. The early pagan faiths believed in the sanctity of the individual being and that believers were being called to protect the wellbeing of their fellow man. The corporal works of mercy, a moral code practiced primarily in Catholicism, originates from the Jewish Mitzvah of Hospitality which states that all people are called to, “To feed the hungry, to give water to the thirsty, to clothe the naked, to shelter the homeless, to visit the sick to visit the imprisoned, or ransom the captive, and to bury the dead.” Protecting the lives of others is a concepts that is at least as old as written language. Hardin believes that such moral codes are an attempt to reconcile with the dream of ‘pure justice.’ “Clearly, the concept of pure justice produces an infinite regression to absurdity. Centuries ago, wise men invented statutes of limitations to justify the rejection of such pure justice, in the interest of preventing