Saturday, September 17, 2011

Ethical Philosophy

It's time for me to re-read Veritatis Splendor in preparation for my philosophy in literature course this semester. First book we've been assigned is James Rachels' Elements of Moral Philosophy, and Rachels, as you may or may not know, was entirely in favour of euthanasia and abortion, as well as so-called "affirmative action", which I have a huge moral problem with, though it pales in comparison to euthanasia and abortion.

My starting point in ensuring for myself a firm basis in the Catholic moral tradition will be the three "sources of morality" that are dealt with in Veritatis Splendor (§74). Those three sources of morality, sometimes called the Fonts of Morality, are the object chosen, the intended end, and the circumstances (including consequences) surrounding the action. In particular while I read, I will be noting every way in which I can oppose utilitarianism (including the so-called modern utilitarianism) and pragmatism.

In supplement to Veritatis Splendor, I will also re-read and analyze an article from the Summer 2010 issue of Communio called Experience of Nature, Moral Experience: Interpreting Veritatis Splendor's "Perspective of the Acting Person" by David Crawford. This article provides a solid argument against what I hope I recall correctly to be situational ethics and proportionalism.

Wish me luck. Secular philosophy is so frustrating sometimes.


Veritatis Splendor

Experience of Nature, Moral Experience: Interpreting Veritatis Splendor's "Perspective of the Acting Person"

buddhism-as-philosophy-introduction-mark-siderits-paperback-cover-art.jpgI also intend over the next few weeks to write a bit about Buddhist philosophy, ideally in a way that allows me to determine what aspects within Buddhism could be called pre-figures of Christianity. I have a couple ideas, specifically with regards to the Four Noble Truths (There is suffering, suffering has an origin, there is an end to suffering, and there is a[n eightfold] path to ending suffering.
Very briefly, my intention when I analyze this further is to examine the Buddhist conception of human suffering as existential pain, and determine how far this can be related to the Christian understanding of the dissatisfaction of Man while not united with God. It should be interesting if I can put together a solid post on that.

Ok, now I'm done for real. God bless.

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