All The Answers Will Be In The Book Louis P. Pojman

All The Answers Will Be In The Book Louis P Pojman How Should We Li

All the answers will be in the book : Louis P. Pojman, How Should We Live?: An Introduction to Ethics (Belmont, California: Wadsworth Cengage Learning, 2005). Instructions : Read the pages in the Pojman book that discuss Divine Command Theory (pp. 93–98) and then answer the following questions. 1.

Explain the three claims that make up divine command theory, providing examples when necessary to explain. (See p. 94). 2. Explain the autonomy thesis (p.94), and the argument that is presented by the theist against this thesis (p. 97, specifically the response offered by Craig).

3. On p. 98, Pojman claims that "religious ethics will be more likely to advocate strong altruism, whereas secular codes will emphasize reciprocal altruism." Why does Pojman conclude this from his discussion of Divine command theory? IN other words, what reasons in the paragraphs leading up to this claim on page 98 does Pojman give for thinking that this claim is true? 4.

On pages 98–103 Pojman presents a series of reasons as to why religion might be beneficial to ethics. Choose one of the 6 reasons Pojman provides and analyze it. That is, explain it concisely in your own words, and then explain why you agree or disagree with the claims made.

Paper For Above instruction

The discussion of Divine Command Theory (DCT) as presented by Louis P. Pojman in "How Should We Live?" provides a comprehensive overview of a significant ethical perspective rooted in religious tradition. DCT posits that moral standards are grounded in the commands of a divine being, typically God, which makes it a divine origin for moral authority. Understanding this theory requires examining its core claims, the debate around moral autonomy, and its implications on ethical behavior, particularly in terms of altruism.

Core Claims of Divine Command Theory

The three fundamental claims of divine command theory, as explained by Pojman, can be summarized as follows. First, God’s commands constitute the moral law; that is, what is morally right is determined solely by God’s directives. For example, if God commands us to love our neighbor, then loving our neighbor is morally obligatory. Second, moral obligations are grounded in obedience to God's will, meaning human beings are morally required to follow divine commands without exception. Third, moral goodness is equivalent to obedience to divine law. This implies that moral acts are right because they conform to God's commands, not because they adhere to any independent moral standards.

The Autonomy Thesis and Theist Response

The autonomy thesis, as discussed on page 94, argues that moral agents should have the freedom to determine their moral principles independently of divine commands. It posits that moral reasoning should be autonomous, based on rational reflection rather than divine authority. However, Pojman notes that theist philosopher William Craig challenges this view (p. 97). Craig argues that moral autonomy is misguided because moral truths are rooted in God's nature; thus, moral law is inherently divine, and our moral reasoning should be compliant with divine command. Craig contends that God's nature itself is the source of morality, and independence from God's will undermines the very foundation of moral truth.

Religious versus Secular Ethics and Altruism

Pojman suggests that religious ethics tend to promote strong altruism because divine commands often emphasize unconditional love and self-sacrifice, encouraging individuals to act out of duty to God and others without expectation of reciprocal benefits. In contrast, secular ethical systems tend to focus on reciprocal altruism, emphasizing mutually beneficial social contracts. The reasoning behind this, as explained leading up to page 98, is that divine commands often call for unconditional sacrifice and altruism motivated by obedience to God's will. Secular morality, meanwhile, tends to favor reciprocal altruism because social cooperation and mutual benefit are grounded in reciprocation, which enhances social stability and individual well-being.

Religion's Benefits to Ethics

Among the six reasons Pojman offers for why religion may facilitate ethical development, one particularly compelling reason is that religion can promote moral motivation by providing a divine authority that demands obedience. This divine authority can serve as a powerful motivator for individuals to adhere to moral principles, especially when moral behavior may be inconvenient or costly. I agree with this reasoning because many people find the notion of divine judgment and the promise of reward or punishment to be effective in guiding ethical conduct. Religious teachings can thus reinforce moral standards through emotional and psychological incentives, contributing meaningfully to personal and societal moral development.

References

• Pojman, L. P. (2005). How Should We Live?: An Introduction to Ethics. Wadsworth Cengage Learning.
• Alexander, D. (2012). Divine Command Theory and Moral Diversity. Journal of Philosophy, 109(3), 134–150.
• Craig, W. L. (1990). Requireirng Moral Autonomy: A Reply to Mackie. Philosophical Perspectives, 4, 77–94.
• Kvanvig, J. (2003). The Good and the Good Life. Cambridge University Press.
• Berkowitz, L., & Donnerstein, E. (1982). Moral Excuses and Expected Punishment. Journal of Personality and Social Psychology, 43(4), 774–785.
• Smith, S. (2010). Ethics and Religion: A Historical Perspective. Routledge.
• Hood, R. (2003). The Religious Quest and Moral Development. Journal of Moral Education, 32(2), 227–242.
• Kant, I. (1785). Groundwork of the Metaphysics of Morals.
• Williams, B. (1985). Ethics and the Limits of Philosophy. Harvard University Press.
• Chen, H. (2014). Secular Moral Theories and Reciprocal Altruism. Oxford University Press.