Responsibility and Atonement (Clarendon Paperbacks) by Richard Swinburne
By Richard Swinburne
In line with how we deal with others, we collect advantage or guilt, deserve compliment or blame, and obtain present or punishment, having a look finally for atonement. during this examine distinctive theological thinker Richard Swinburne examines how those ethical recommendations follow to people of their dealings with one another, and analyzes those findings, picking out which models of conventional Christian doctrines--sin and unique sin, redemption, sanctification, and heaven and hell--are thought of morally appropriate.
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Extra info for Responsibility and Atonement (Clarendon Paperbacks)
But there is no such substratum. ' ( The Genealogy of Morals, 1. 13, trans. W. ) This was part of Nietzsche's reason for recommending that 'bad consciences . . should be abolished' ( Thus Spake Zarathustra, trans. R. J. Hollingdale, Penguin, 1969, 113). I have argued elsewhere that, as common sense supposes, there is indeed a continuing subject of experience and action. See my contribution to S. Shoemaker and R. Swinburne, Personal Identity, Blackwell, 1984; and my The Evolution of the Soul, chs.
For example, he may be able to defend the donor's reputation when he is being maligned. It is good that a beneficiary should go beyond obligation and give a present or service in return, for the reason that friendship is good. If you do a favour for me, you show that you want to be friends with me. If I say thank you, that means that you are not unhappy in having your generosity spurned. 65 something in return, that develops the friendship, makes you more happy than you would otherwise be. For doing what the other desires is part of what friendship involves.
Moral responsibility, it is suggested, is an incoherent notion and it is illusory to suppose that 11 Dennett has claimed that some agents are morally responsible for actions which they could not help doing. See his 'Freedom and Determinism', Journal of Philosophy, 1984, 81, 553-65. (See also his Elbow Room, Clarendon Press, 1984, ch. ) He claims, for example, that Luther's 'I could do no other' does not have the consequence that Luther's conduct is unfree. My argument has the consequence that if indeed Luther could not do other than he did, given all the circumstances, then praise and blame for his conduct are not in place and it is misleading to speak of him as 'free'; we may still think his action good and admire his character, but moral praise and blame are out of place.