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Religion and morality

(ed.)
New York: St. Martin's Press (1996)

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  1. Moral critique and defence of theodicy.Samuel Shearn - 2013 - Religious Studies 49 (4):439-458.
    In this essay, moral anti-theodicy is characterized as opposition to the trivialization of suffering, defined as the reinterpretation of horrendous evils in a way the sufferer cannot accept. Ambitious theodicy (which claim goods emerge from specific evils) is deemed always to trivialize horrendous evils and, because there is no specific theoretical context, also harm sufferers. Moral anti-theodicy is susceptible to two main criticisms. First, it is over-demanding as a moral position. Second, anti-theodicist opposition to least ambitious theodicies, which portray God's (...)
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  • The moral requirement in theistic and secular ethics.Patrick Loobuyck - 2010 - Heythrop Journal 51 (2):192-207.
    One of the central tasks of meta-ethical inquiry is to accommodate the common-sense assumptions deeply embedded in our moral discourse. A comparison of the potential of secular and theistic ethics shows that, in the end, theists have a greater facility in achieving this accommodation task; it is easier to appreciate the action-guiding authority and binding nature of morality in a theistic rather than in a secular context. Theistic ethics has a further advantage in being able to accommodate not only this (...)
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  • Torture and just war.Darrell Cole - 2012 - Journal of Religious Ethics 40 (1):26-51.
    I offer an argument for why torture, as an act of state-sponsored force to gain information crucial to the well-being of the common good, should be considered as a tactic of war, and therefore scrutinized in terms of just war theory. I argue that, for those committed to the justifiability of the use of force, most of the popular arguments against all acts of torture are unpersuasive because the logic behind them would forbid equally any act of mutilating or killing (...)
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  • Atheism and the gift of death.Mikel Burley - 2012 - Religious Studies 48 (4):533 - 546.
    Richard Beardsmore once argued that, although it is possible for atheists and religious believers alike to regard life as a gift, the regarding of one's own death as a gift is open only to the (Christian) believer. I discuss this interesting contention, and argue that, notwithstanding some important differences between the attitudinal possibilities available to atheists and believers in God, there are at least three senses in which an atheist could regard death as a gift. Two of these involve death's (...)
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