Research Paper on Role of Morality in Contemporary Society

Introduction

The central thesis of this book is that moral debates in contemporary society are not only fatiguing for being strident but are fatiguing for being intrinsically perpetual. There are possibilities of it continuing as long as the moral languages applied float freely from the traditions that led to their emergence.

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The first argument in the book is that there are possibilities of understanding the prevailing moral culture of advanced modernity appropriately from a viewpoint which exists externally from the same culture. It is this culture that has continued to be among the unresolved, and the unresolvable moral and other disagreements that are normative and evaluative assertions of the contending groups' presetting a problem for evaluation.

Macintyre (88) asserts that after the traditions, there are partial fragments of lost traditions which are leftovers of the partial fragments that present themselves as universals. Such traditions appear in that manner to the extent that their availability to survive depends on contemporary and pluralistic culture. It is this culture that various opposing opinions attempt to convince us, but end up floating above all the elements. One of the challenges is that pluralism conflicts have attempted to be part of the process, leading to frantic haste to suitable universals.

There is an objection to the thesis which involves inquiring whether if the arguments are perpetual in principle or whether they take too long. The contemporary arguments such as slavery might have taken longer than they ought, but still managed to conclude. As a result, Macintyre is perceived to be undemocratic. The author fails to dismiss the concept of democracy as a principle. He also doubts whether the contemporary society which people recognize to be democratic can be democratic. The primary challenge is that modern society lacks mutual telos, shared ideologies concerning community and human flourishing through which the human political and social lives establish their rationality.

I believe that Macintyre's conception in After Virtue has been criticized and celebrated as being relativistic. However, the author manages to argue that this proclamation is imprecise. The author fails to proffer a critique and diagnosis of the contemporary situation since he presumes any thinking individual will accept. It is imperative to subject him in a situation where he would want to dismiss, especially through the contemporary moral theorists such as Immanuel Kant's theory of utilitarianism. There are also those who attempt to develop their society around such approaches. Macintyre's diagnosis and critique is Aristotelian, meaning that he classifies Aristotle as part of the evaluation, but not part of the solution. He emerges as not being a relativist in as much as he is committed to the historical and social aspect of intellectual inquiry. Macintyre also believes that certain traditions of inquiry are better as compared to others, and this is evident through the process of engaging traditions without an appeal to a neutral and mediating third party.

The Elements of Moral Philosophy

The book consists of fourteen chapters. The chapters look at the definition of morality, the encounter of social relativism; ethical subjectivism; moral religious dependence; psychological egotism; ethical egotism; societal contract concept; the utilitarian method; utilitarian arguments; the existence of unconditional moral rules; Kant and personal respect; Women's rights and the ethical care; the ethical virtue; and what a reasonable moral theory looks like. The chapters are therefore a reflection of the key themes and the arguments which the contents of the book. The chapters also introduce the reader to fundamental theories and concepts in philosophy by using understandable and clear explanations and compelling discussions.

The book is an in-depth analysis of the critical moral theories which illustrates tangible ideas in the various chapters through using real and resilient examples. The fourteen chapters manage to examine the methods of Kantaniasm, Egoism, Virtue Ethics, and Utilitarianism. The author also manages to address provocative and timely issues which are the major arguments that override the content of the text. Some of these arguments include matters that touch on abortion, euthanasia, poverty, racism, marijuana, the death penalty, homosexuality, and vegetarianism. The adaptability of the book makes it be a good recommendation in studying ethical models which are applicable in general ethics and other disciplines.

The authors also attempt to question the truth and conscience behind moral judgment. There are various shortcomings about cultural relativism which makes it be a useful and vital element in reminding and warning humanity. For instance, if a culture believes that it is immoral to consume animal flesh, while a different culture disagrees, what follows from this assertion is that both cultures are not right in either way. The primary implication is that what is the reality or the case may be different from what others believe. It is what is referred to as cultural difference argument which is an essential element of moral philosophy. The author also defines descriptive ethics as the study of people's behavior and thoughts concerning ethical isssues. The books also look at the principle of universality and assert that it is an honest statement which applies to a particular situation. Concerning this, all other conditions are perceived to be relatively similar.

There is also an account of the philosophical issue of subjectivism in Rachel's The Elements of Moral Philosophy. The authors define subjectivism as moral expressions of individual opinion which are not claims of objective reality. Concerning subjectivism, morality is an opinion, meaning that people can tolerate diverse views - Rachels' categorizes subjectivism into three types which range from simple to more complicated. Their main argument is that subjectivism has managed to pass through various iterations and has become more objective and less subjective. The three varieties of subjectivism are simple subjectivism, emotivism, and reflective emotivism.

Feminist Theological Ethics: A Reader

The book is an account of changing the assumptions existing in the society concerning women. The book is also an analysis of the ways of challenging the contemporary cultures, and traditions through exploring the various ways in which people can mutually exist in the modern world. Some of these arguments range from war to reproduction, which the author discusses from diverse viewpoints such as ecofeminism and womanist.

Feminists have managed to establish criticisms concerning the structures and assumptions of inter-religious dialogue despite acknowledging the need for more feminist availability. Values related to ecofeminism initiate religious diversity and conflicts and allow people to explore a spirituality which is evident across religious ecofeminism literature through contributing to the inter-religious feminist work. There is also a spirituality of openness which manifests itself into four major themes. These themes relapse across diverse religious ecofeminism thought. The issues also arise from essential coordination to ingenuousness.

There are logical and rational models of self which rely on the openness of fluid identity construction which stresses on the individual narrative as a relational approach of awareness which depends upon the sincerity of experiencing subjects to each other. These rely on a risk ethic and discernment which stresses on openness in the responsibility and courage essential in acting in indistinctness; and the openness of approachability which is a precondition for integrating the potentially transformative power of aesthetics.

The feminist theology which Daly presents unites activists, authors, and believers across diverse denominations which include both men and women who exhibit strong faith in the Christian religion. Despite being problematic, it can transform and provide a hopeful message to the world. In as much as it is impossible to exercise justice to the full range of feminist theological reflection, the journal manages to look at the significant developments and the general trends in a discipline which is dynamic and continuously evolving to initiate new perceptions and philosophical thought.

The book also raises a variety of social concerns which include sexual abuse, and the voice of women in raising public concerns. The author manages to apply such instances to initiate arguments which call for the need for integrating women in religious issues.

From the preceding, the account is essential for advancing the feminist movement through asserting that feminist theology has managed to reach every corner of the world, although the theological method has maintained its consistency. The journal also demonstrates instead of developing a theological methodology which is essential in addressing a variety of criticisms about feminist theology.

Why You're Here: Ethics for the Real World

The life that people should live based on God's intentions is the primary idea that is evident in the book, and the author, John Stackhouse manages to addr4ess it effectively. As a way of building and developing the thesis, the author highlights some issues which are common in exploring a faithful Christian life concerning ambiguity, the world of sin and compromise.

The author looks at the cultural mandate where God has a willing for every human to "make shalom." God has a vision that every human should exhibit a God-given vocation of working with an objective of flourishing His creation and establishing relationships which bear His image. Humans share in God's creativity through cultivating the world which God created and loves.

The book highlights that there is a general human calling where Christians have a primary mandate of being part of the distinct vocation of making the disciples to be the agents of Christ through God's mission to heal and save the fallen world, and revive maturity via global shalom. Through this, every human is part of God's discipleship.

The book also highlights the principles of ordinary life of a Christian which involves making difficult choices within the ethical borderline accompanied by examples from finance, politics and congregational life which should be directed towards "maximizing shalom."

What surprises me from the texts is that a closer look at the North American Evangelical context is vividly overriding. For instance, it is evident that the majority of the churches are erected in line with efficiency. Looking at the Anglican Church, there exists a criticism of personal 'pride' which is an overhyped aptitude for inclusion. The book is, therefore, a resourceful material despite being repetitive and wordy. However, even though the book manages to ask appropriate questions about the state of society, it is disappointing.

Work Cited

Daly, Lois K. "Feminist Theological Ethics a Reader." (1994).

MacIntyre, Alasdair. "After Virtue: A Study in Moral Theory [1981]." London: Duckworth (2007).

Stackhouse, John Gordon. Why You're Here: Ethics for the Real World. Oxford University Press, 2017.