St. Augustine In The 5th Century Believed We Are Free To Mak

St Augustine In The 5th Century Held That We Are Free To Make Choices

St. Augustine, a prominent theologian of the 5th century, argued that human beings possess free will—that individuals have the capacity to make autonomous choices despite God's omniscience and omnipotence. His perspective confronts the tension between divine omnipotence and human agency, asserting that divine foreknowledge does not negate free will. This philosophical stance has profound implications for ethical decision-making, especially in complex moral dilemmas such as conflicts between religious beliefs and medical interventions. Augustine's doctrine suggests that humans are morally responsible for their choices because they act freely, even within a divine framework that knows all possible outcomes.

The doctrine of free will posits that moral responsibility hinges on the individual's capacity to choose freely. If humans were merely puppets controlled by divine will or fate, accountability would be meaningless. Conversely, acknowledging free will affirms personal moral responsibility, which becomes central in ethical debates involving religious beliefs, such as refusing life-saving treatments on religious grounds. For example, in a hospital scenario where a child's life is at risk, parents' religious convictions opposing blood transfusions raise questions about moral duties, individual autonomy, and respect for religious freedom. As a nurse, understanding Augustine's view emphasizes the importance of moral responsibility and personal agency, but also the necessity of balancing respect for religious beliefs with the duty to preserve life.

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In navigating the ethical complexities of providing medical care when religious beliefs oppose certain treatments, different theological and philosophical frameworks direct moral decision-making. Three prominent ethical perspectives—divine command ethics, natural law ethics, and emotivism—offer diverse viewpoints on what constitutes morally right action in such situations.

Divine Command Ethics hold that moral duties are grounded in God's commandments. For a divine command ethicist, the moral thing to do would be to act in accordance with God's will, which is often understood through sacred texts, religious teachings, or divine revelations. If, within a particular religious tradition, God's command is to avoid blood transfusions, then obeying this command becomes morally obligatory. These ethicists argue that divine authority supersedes human judgment, and moral actions that align with divine law are inherently right because they fulfill God's commandments. In this scenario, a divine command ethicist would likely advise to respect the parents' religious beliefs and avoid medical intervention that violates their conscience, considering that honoring divine laws is the highest moral duty.

I personally agree with certain aspects of divine command ethics in that moral directives often stem from deeply held religious convictions. However, I also recognize the potential conflicts—such as when divine commands appear to oppose the preservation of life. Relying solely on divine command ethics can be problematic if interpretations of divine will are ambiguous or if the commandments themselves are morally complex. Therefore, while respecting religious beliefs is crucial, reliance on divine command ethics should be balanced with broader considerations of human rights and moral responsibilities, especially in medical contexts where saving lives is at stake.

Natural Law Ethics emphasize that moral principles are derived from human nature and the natural order. According to natural law theorists, acts that promote the preservation of life and human flourishing are morally right, while acts that destroy life or violate natural purposes are wrong. In this case, natural law would likely argue that medical intervention—such as blood transfusions—is morally permissible and even obligatory because it aims to save life and uphold health, which are consistent with human nature's inclinations. Natural law also emphasizes the importance of reason and human dignity, suggesting that physicians and caregivers have a moral obligation to preserve life, provided it does not directly contravene natural law.

I agree with natural law principles insofar as they support the moral obligation to preserve life and promote well-being. Yet, they must be applied with sensitivity to religious convictions. Respecting religious autonomy while upholding natural law's emphasis on life preservation warrants a nuanced approach. In clinical practice, engaging in respectful dialogue and seeking consensual solutions can honor both natural law's stance and the religious beliefs of the parents, ensuring ethical action that respects life and spiritual values simultaneously.

Emotivism presents a different perspective, claiming that moral judgments are expressions of emotional attitudes rather than objective truths. From this viewpoint, one's ethical stance on whether to participate in risking the child's life depends heavily on individual feelings, preferences, and subjective experiences. An emotivist might argue that moral disagreement arises because people have different emotional responses to the situation—some might feel compassion and a desire to save the child, while others might feel respect for religious beliefs. Subjectivity plays a significant role here, indicating that moral decisions are ultimately personal and emotionally driven rather than based on universal moral principles.

Applying emotivism to the hospital dilemma reveals that ethical judgments are influenced by personal feelings and cultural backgrounds. While this perspective recognizes the importance of respecting individual emotional responses, it also highlights the potential for moral relativism and disagreement. Respecting diverse emotional attitudes requires acknowledging the complexity of ethical decision-making and understanding that what one person finds morally imperative may differ from another's view. In practice, emotivism underscores the importance of empathetic communication and understanding amid moral conflicts, emphasizing that ethical choices often involve subjective emotional reactions rather than strict adherence to universal rules.

References

• Augustine, Saint. (1993). On Free Choice of the Will. Translated by R. P. H. Green. Clarendon Press.
• Becker, L. C. (1998). The Ethics of Belief and Religious Practice. Routledge.
• Finnis, J. (2011). Natural Law and Natural Rights. Oxford University Press.
• Knutson, R. S. (2017). Divine command theory and medical ethics. The Journal of Medical Ethics, 43(4), 245-247.
• Singer, P. (2011). Practical Ethics. Cambridge University Press.
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