By Peter Kreeft
No factor is extra fateful for civilization than ethical relativism. background is aware no longer one instance of a profitable society which repudiated ethical absolutes. but so much assaults on relativism were both pragmatic (looking at its social results) or exhorting (preaching instead of proving), and philosophers' arguments opposed to it were really good, technical, and scholarly. In his average distinctive writing kind, Peter Kreeft we could an enticing, sincere, and humorous relativist interview a "Muslim fundamentalist" absolutist in order to not stack the cube in my view for absolutism. In an interesting sequence of non-public interviews, each achieveable argument the "sassy Black feminist" reporter Libby provides opposed to absolutism is just and obviously refuted, and not one of the many arguments for ethical absolutism is refuted.
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Extra info for A refutation of moral relativism: interviews with an absolutist
And God's will is rational, not arbitrary, because it flows from his nature. He is good. That's why he wills good for us, and that's why good acts are good. So there are really three things involved, three causes, in a sense: God's nature, God's will, and the nature of the act. The Razor tempts you to cut two of them away. Libby: But if you need all three, wouldn't the Razor still work? Because it says to eliminate unnecessary complexity, but not necessary complexity. And your argument just proved that these three causes were all necessary.
They're like fossils of experience. Libby: Oh. That makes sense. Hmm . . didn't you say there were four levels of data? We've got three so far, by my count: individual moral experience, interpersonal moral behavior, and public moral language. 'Isa: Right. The fourth would be human history . . Libby: You mean what we've learned from the follies of the past? 'Isa: That too, but I was thinking first of all of the wisdom of the past. Moral tradition. Tradition as a kind of collective moral memory.
Philosophers "unpack" it and examine it. That was the data Socrates always explored. And it was mainly moral questions—in fict, it was always moral questions—that he explored. Here's the father of philosophy, 58 / A Refutation of Moral Relativism the first philosopher, and he has plenty of data, and he has the right philosophical method in place already: the logical analysis of ordinary language. Libby: How can words be data? 'Isa: Because they come from ordinary experience. They're like fossils of experience.
A refutation of moral relativism: interviews with an absolutist by Peter Kreeft