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Iris murdoch “morality and religion
Iris murdoch “morality and religion
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In Iris Murdoch’s text, “Morality and Religion,” she discusses what it means to be moral and what role religion plays. She brings to light the idea of being virtuous and how motives determine virtue. Murdoch points out that in order for you to be virtuous than your acts must not be done because you feel an obligation to do them, rather you act virtuously for the sake of it. This line of reasoning demonstrates that being religious may not equate with being moral, and it could be the case that those without any religious conventions could be the most virtuous. Many people tie together religion and morality, however, this is not always necessarily the case..
The notion is that religious individuals cannot really be virtuous if they are doing it out of the sense it is their duty has other motives. Murdoch in her generalized idea of duty states, duty always to have pure thoughts and good motives” (Murdoch, par. 3). The main focus of motives being good for duty. Religious text may decree you to be kind to thy neighbor, or help the poor, these are virtuous tasks, but if they are done because of the religion then it can’t be said it done out of the kindness of your heart, but rather you an obligation. When duty becomes an obligation it losses the value of virtue, for your actions were done with
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If a person has no sense of obligation to a duty, then their actions would be virtuous. When there is no sense of having to do a task and if your motives were good, virtuous. ”Dutifulness could be an account of a morality with no hint of religion” (Murdoch, par. 3). Many times, atheists are thought to be immoral, however, their behavior can be interpreted as more virtuous because they have no conviction. So long as they are doing good things because it's their duty. In some sense, you’re a better person, if you do the good things without religion because there's nothing obligating you to do
The prima facie duties that William David Ross has listed include duties of fidelity, reparation, gratitude, justice, beneficence, self-improvement, and non-maleficence. Duties of fidelity and reparation rest on previous acts that one has performed, and acting on these duties are acts such as promise-keeping (duties of fidelity) and making amends for previous wrongful acts (duties of reparation), while duties of gratitude rest on previous acts that others have performed. There is a duty associated with the distribution of pleasure or good regardless of its recipient, and this is termed as duties of justice. An additional duty rests on the mere fact that there are other beings in this world to whom we can be of assistance to: duties of beneficence. Duties of self-improvement claim that there are intrinsic moral reasons for one to improve oneself and finally, duties of non-maleficence states that there are intrinsic moral reasons to not harm others. Duties are placed on the list only when they have been judged to be basic moral reaso...
A moral person goes beyond the phrase, “without sacrificing oneself,” provided by Gilligan in her essay. This is clear by looking back at a specific example. I can recall a time when an entire class of mine decided to play a trick on a teacher in high school. They planned on manipulating her by telling lies in regard to what she had assigned and made her feel embarrassed. I wanted not to be part of these hurtful actions, so rather than tagging along as most of the other students, I did something about it. I stood my ground and as the students told one lie after another, I raised my hand and made her aware of the prank that was being executed. Though everyone looked upon me as the one who spoiled everything, the simple gesture of raising my hand revealed my morals to the class. At the time, I followed my conscience and followed through with what I thought was right, whether others agreed with me or not. This clearly supports and exemplifies Didon’s explanation of the moral person.
or character of God, and that the morally right action is the one that God commands or
He established a code of behavior despite the lack of cultivation and learning in the morals and ethics of Christianity. Thus, morality derives not from the knowledge of a creator or a God, but from an instinctual place within oneself. .”Many things I read surpassed my understanding and experience.
Morality derives from the Latin moralitas meaning, “manner, character, or proper behavior.” In light of this translation, the definition invites the question of what composes “proper behavior” and who defines morality through these behaviors, whether that be God, humanity, or Martin Luther King in “A Letter from Birmingham Jail.” Socrates confronted the moral dilemma in his discourses millennia ago, Plato refined his concepts in his Republic, and leaders such as Mahatma Gandhi would commit their life work to defining and applying the term to political reform. Finally, after so many years, King reaches a consensus on the definition of morality, one that weighs the concepts of justice and injustice to describe morality
Morality and ethics have always been a large source of debate and contention between different factions of various interests, beliefs, and ideals due to its centrality and foundational role in society and civilization and incredible importance to everyday life and decision making. In many of these disputes religious belief, or a lack thereof, serves as an important driving force behind one or both sides of the argument. In the modern world, one of the bigger instances of this can be seen in the many debates between Atheistic and religious individuals about the implications of religious belief on morality. One of the most famous Atheists, Christopher Hitchens, asserts that religion is not only unnecessary for morality, but actually impedes it. In his work God is Not Great: Why Religion Poisons Everything, Christopher Hitchens challenges religious believers to “name an ethical statement or action, made or performed by a person of faith that could not have been made or performed by a non-believer”, and proudly states afterwards that many have made the attempt but no one has given him a satisfactory answer. However, the best response to this challenge is to point out the inherent flaws in his logic, the unfairness of his challenge, and the fact that Hitchens is asking the wrong question in the first place.
My father has always reminded me that religion plays a big role in one’s morals. Of course that only applies if a person is religious and has a religious background. There are a lot of religious people in this world, and if one were to ask them where their morals came from, they would say that it is based on their religion. So what is it that makes these two things so similar and distinct? Iris Murdoch, author of “Morality and Religion,” discusses how morals and religion need each other in order to work. Morals without religion is nearly impossible because; religion influences our morals, religion allows to set better morals for one’s self, and ideally morality is essentially religious.
Religion and morality exist together in parallel according to Alan Keyes. Alan Dershowitz stated that if religion and morality are not separated, it could have negative discourse. James Fowler followed Piaget, Kohlberg, and Erickson when selecting the stages to his development of faith across the life span. These three men all selected different ways to look at religio...
To begin, “On Morality'; is an essay of a woman who travels to Death Valley on an assignment arranged by The American Scholar. “I have been trying to think, because The American Scholar asked me to, in some abstract way about ‘morality,’ a word I distrust more every day….'; Her task is to generate a piece of work on morality, with which she succeeds notably. She is placed in an area where morality and stories run rampant. Several reports are about; each carried by a beer toting chitchat. More importantly, the region that she is in gains her mind; it allows her to see issues of morality as a certain mindset. The idea she provides says, as human beings, we cannot distinguish “what is ‘good’ and what is ‘evil’';. Morality has been so distorted by television and press that the definition within the human conscience is lost. This being the case, the only way to distinguish between good or bad is: all actions are sound as long as they do not hurt another person or persons. This is similar to a widely known essay called “Utilitarianism'; [Morality and the Good Life] by J.S. Mills with which he quotes “… actions are right in the proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness.';
Once what it means to be a religiously moral person has been established, it is possible to explore what this means according to Nietzsche’s view of religion. He thinks that religion is dangerous to morality, and to those who practice it without considering very carefully what they are genuinely doing. Nietzsche goes so far as to say, “…it is clear from the whole nature of an essentially priestly aristocracy why antithetical valuations could in precisely this instance soon become dangerously deepened, sharpened, and internalized; and indeed they finally tore chasms between man…” (Nietzsche 119). The chasms referred to here are between man and a different version of man which is freer.
...st luckily desires to do things that are in accordance to duty. An action has moral worth if and only if it is done from the motive of duty because it may go against our desires, but we still ignore what we might want because we know what we must do.
As Kant argues, an action is morally valuable only if it is selfless ("Les Grandes idées morales et les grands moralistes", 1906). Morality requires us to respect humanity inside us and in other people. In fact, someone will impose on himself these kinds of rules in a free and selfless way, because they appear to him to be universal.
One of the central developments was to establish what principles is shared by people of different faiths, as Christianity is not completely universal nor necessarily natural in all of its principles set forth. Grotius took part in initiating this development as he denounced the notion of universal Christianity, and suggested a better degree of validity would be possible under a less biased set of moral principle (Coleman, pg. 67). This development was found to be what is most “reasonable” for mankind by modern theorists such as John Finnis, yet branching from the notions set forth by prior theorists. Finnis’ theory operates in the absence of a divine figure, yet still holds a universal standard of what is “good.” This reasonable notion is further evaluated as moral principles are naturally embedded into human beings, and a particular system such as religion is not necessary to reflect such (Coleman, pg.
The relationship between religion and ethics can be chronicled as how religion relates to the use of experience and critical reasoning to study morality. Many of those who practice religion believe that there is no need to understand why their religion believes in particular morals because all they need to know is what God says is morally correct. It doesn’t matter to them the reasoning behind why certain things are morally good, while other things are bad. This rejection of critical reasoning, however may prevent those who feel this way from truly understanding all the particulars of their own religion.
When considering morality, worthy to note first is that similar to Christian ethics, morality also embodies a specifically Christian distinction. Studying a master theologian such as St. Thomas Aquinas and gathering modern perspectives from James Keenan, S. J. and David Cloutier serve to build a foundation of the high goal of Christian morality. Morality is a primary goal of the faith community, because it is the vehicle for reaching human fulfillment and happiness. Therefore, great value can be placed on foundations of Christian morality such as the breakdown of law from Aquinas, the cultivation of virtues, the role of conscience in achieving morality, and the subject of sin described by Keenan.