An Introduction to Catholic Ethics

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An Introduction to Catholic Ethics

• Outline of Chapters

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Part Three of Introduction Relativism

• Relativism The Ethical theory that there are no
  universal moral principles truth is always
  relative to an individuals subjective position
• Cultural Relativism Truths and morality are
  particular to ones culture, and thus, no moral
  rules should be imposed from one culture to
  another

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Relativism (continued)

• The Partial Truth (or good) of Relativism
• 1) Circumstances or Context does make a
  difference when considering morality (examples
  from text reading Stephen King novels, abortion,
  drinking, having sex, etc.). Though context does
  matter, whether something is morally good or not
  still transcends that context and can be true in
  other contexts.
• 2) It is much more difficult in Ethics to arrive
  at an objective and universally true truth than
  in science (This however doesnt mean ethics is
  all subjective as relativists argue)

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Relativism continued

• 3) Because relativism allows for diversity and
  non-judgment of other cultures, it appears to be
  tolerant and compassionate (of course letting
  anything go including mass genocide, terrorism,
  child labor, and female genital
  mutilationbecause one believes everything is
  relativeis not at all compassionate)

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Relativism continued

• Problems with Relativism
• 1) Relativism is self-contradictorywhile
  Relativism claims that no truth is universal, it
  does the exact opposite by claiming that NO ONE
  should ever pass judgment on other cultures mores
• 2) Relativism is impracticale.g. how do you
  respond to a Hitler, Saddam Hussein, Al Qaeda,
  two sides both claiming truth (Iraq and Kuwait),
  etc. Because relativism can not claim that truth
  transcends context, it doesnt have any legs to
  stand on when atrocities or wrongs occurit is
  left speechless and impotent.

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Relativism continued

• When examining different cultures and traditions,
  a comparison leaves one marveling on the
  similarities in moral and ethical codes rather
  than the differences

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The Moral Continuum
Meta-ethics Objectivism
Meta-ethics Subjectivism
Pure Absolutism -There are Universal laws that
apply for every situation -Particular Context
matters little in applying moral laws -All
persons and situations subject to these objective
moral standards
Particular
Universal
Virtue Ethics (Moral Character)
Pure Relativism Many Ways We Cant Judge We Can
Do Whatever Morality is Relative
Exisentialism
(Personal Relativism) Ethical Egoism
Utilitarianism (Greatest Good for Greatest
Number) -- is more Universal but not purely so
Ethics of Duty/Respect
Natural Law
(Cultural Relativism) Ethno-Centrism
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Chapter Two Aristotelian Virtue Ethics

• Terms and Basic Concepts
• 1) Teleology The study of final purposeor for
  humansthe ultimate purpose or goal of life
• 2) Just as an acorns purpose is to become a
  tree, so is a humans purpose to find happiness
  (eudaimonia)
• 3) Aristotle believes that human happiness
  ultimately is found by living a virtuous lifethe
  path of virtue
• 4) Analogy of a boy eating ice creamthe fullness
  of happiness is only realized via a virtuous
  life. If one believes happiness if found in the
  life of vice, Aristotle would respond by stating
  that that person has only found an immature state
  of happiness.

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Aristotle and Character

• Aristotle thus believes in a certain objectivity
  for ethicsa universal truth that can be applied
  to all humanshumans ultimately find happiness in
  the virtuous life
• Character Aristotle believed that peoples
  character typically remains stablealthough
  people can change through habituation---the act
  of making virtues a habit
• According to Aristotle People have set
  characters, i.e. fairly stable sets of attitudes,
  opinions, and dispositions that result in fairly
  stable patterns or ways of acting and reacting

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Aristotles parts of a human being

• Rational vs- non-rational human have both a
  rational (where reason dictates) and irrational
  side. The rational side sets us apart from
  animals. (see picture on p. 28)
• The Non-Rational side is divided into the
  appetitive (emotions, drives, fears, etc.), and
  the vegetative (involuntary functionsbreathing,
  etc.)
• Ethics is primarily about the rational and the
  appetitivevirtue is about bringing our
  appetitive in line with our rational side
• In order to become virtuous and thus to find
  happinesswe must practice the virtuesi.e.
  habituationmake them through our use of reason
  and choices, a part of our habits. Over a longer
  period of time, if we remain faithful to these
  virtuous habits, we can change our character

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Aristotles 4 character types

• 1) Virtuous Character Type This is the goal
  character typeit is when we have habituated
  ourselves to both judge right from wrong with our
  rational part (reason) and to feel or desire in
  the appropriate way (moderation) in the
  appetitive partthat we then arrive at virtue
• 2) Continent or Enduring Character Type When
  people learn to judge right from wrong and also
  control their appetites to be in line with our
  reason, Aristotle calls us continent (warding
  off desire). Ultimately however, until we can
  moderate our appetites through habituation, we
  will struggle with an inner turmoil between our
  reason and our appetitesa battle between mind
  and flesh.

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Character types

• 3) Incontinent when a person knows right from
  wrong intellectually but lacks the will to do the
  right they are considered continent.
• 4) vicious this type of person does not know
  right from wrong and therefore does not do the
  rightthey may be convinced that a wrong is
  actually right

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Two different capacities needed for virtuous
action

• Socrates claimed that if we know the good we will
  do the good.
• Based on his own experience Aristotle believes
  Socrates was wrongin fact frequently when we
  know the good we do not in fact do it
• Two capacities
• 1) intellectual capacity ability to know right
  from wrong
• 2) practical wisdom the ability to act doing the
  right and not the wrong

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Aristotle and emotions/passions

• Aristotle doesnt believe that emotions or
  passions are necessarily badthey are a part of
  us and in fact may be quite good.
• He just wants us to learn to use our reason and
  our practical wisdom to moderate them.

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• The virtuous person strives for the middle course
  - the golden mean
• For every virtue there is a vice on either side -
  excess and deficiency
• The mean is relative to every person. For example
  healthy exercise for a teenager might kill an
  elderly person. Temperant eating for a four-foot
  tall child is different than it is for a
  seven-foot tall man

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Exceptions to the Rule

• The golden mean does not hold true for all
  actions
• Some actions are evil by definition
• There is no moderation with murder, adultery, etc.

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How to Find the Mean

• Most people are not virtuous
• Most people are continent or incontinent
• Aristotle asserts that vicious people are almost
  untreatable
• Knowledge of virtue is acquired by observing
  virtuous people - quarterback
• The opinions pf virtuous people (the wise) -
  study of prostitutes

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Other Guidelines

• Avoid the extreme that is more opposed to the
  mean - one extreme of vice is often closer to
  virtue than the other. For example many more
  people damage their health by eating too much
  than by eating too little
• Know yourself - a person may have a particular
  weakness for a particular vice. An awareness of
  the weakness will help a person avoid the vice

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Other Guidelines

• Always be wary of pleasure - most vices come from
  the pursuit of pleasure. Aristotle claims that a
  person will experience greater pleasure when he
  seeks the mean instead of excess. Seeking
  excessive pleasure leads to self-indulgence,
  which diminishes pleasure

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Other Guidelines

• The Bent Stick Remedy
• A person whose appetites are not in line with
  reason is like a bent stick
• To straighten a bent stick, it must be bent all
  the way back in the opposite direction
• A person who is guilty of one extreme (vice)
  should aim for the other extreme (vice)
• Aristotle says that this way a person will end up
  in the middle

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Similarities between Aristotles Ethics and
Christianity

• Aristotles ethics is pre-Christian
• Both Aristotle and Christianity place great
  emphasis on human happiness - Eudaimonia
  Teleology
• Both Aristotle and Christianity claim that human
  happiness comes from leading a good life (a
  virtuous life)
• Both Aristotle and Christianity claim that a
  virtuous life is one in which the appetites are
  kept in control

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Differences between Aristotles Ethics and
Christianity

• Aristotle did not believe in a personal God
• Aristotle would be unconcerned with virtues like
  faith, hope and charity - he could not conceive
  of a telos that is union with Christ
• Aristotle is not concerned with global social
  justice - hes not worried about the welfare of
  people outside his circle of friends - he does
  not believe humans are made in the image of God
• Different concept of the sanctity of life - not
  only allowed abortion, but also infanticide

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