Conclusion

Author(s):  
Craig A. Boyd ◽  
Kevin Timpe

This concluding chapter highlights some criticisms of the virtues. David Hume and Friedrich Nietzsche both challenged the traditional construal of the virtues and their role. Hume’s approach to morality was based upon ‘moral sentiment’ where moral feelings were central to one’s deliberation about ethics and so one’s practical reason was simply a means to best secure the satisfaction of one’s various desires. Nietzsche argues that the traditional virtues are merely terms used and cultivated by the weak to control the strong. He draws up a ‘genealogy of morals’ and concludes that terms like ‘good’ and ‘evil’ have no real meaning apart from self-descriptions of the people who employ them.

Author(s):  
G. A. Cohen

This chapter examines Friedrich Nietzsche's moral philosophy, first by explaining what makes him different from most of the other moral philosophers such as David Hume, Thomas Hobbes, the Greeks, and Baruch Spinoza. It then considers Nietzsche's notion of good and evil by addressing three questions: How do we find out what sort of creatures men are? How do we decide what sort of creature man ought to be? Is it possible for man to transform himself into that sort of creature. It also discusses the problem faced by Nietzsche in his attempts to assess human nature, namely: what is to count as health in the spiritual dimension, when is a soul diseased, what is mens sana. Finally, it analyzes the main arguments put forward by Nietzsche in his two books Beyond Good and Evil and The Genealogy of Morals.


2019 ◽  
pp. 137-157
Author(s):  
Roger Crisp

This chapter discusses the views on self-interest and morality of the Scottish empiricist philosopher David Hume (1711–76). The view that Hume’s ethics is purely anthropological or descriptive is criticized. Hume’s deontological ethics of action is compared with his utilitarian ethics of motive. It is shown that his utilitarianism is a view about rather than within morality: morality itself is a device for the promotion of happiness, so that non-utilitarian or deontological moral views may be conceptually confused. Hume’s conception of impartiality is explained, and finally his dualism of the practical reason, which allows for the rationality of self-sacrifice as well as that of immorality, depending on circumstances.


Author(s):  
Nathan Widder

This chapter examines Friedrich Nietzsche's political philosophy, first by focusing on his claim that the ‘death of God’ inaugurates modern nihilism. It then explains Nietzsche's significance for political theory by situating him, on the one hand, against the Platonist and Christian traditions that dominate political philosophy and, on the other hand, with contemporary attempts to develop a new political theory of difference. The chapter also considers Nietzsche's genealogical method and proceeds by analysing the three essays of On the Genealogy of Morals, along with his views on good and bad, good and evil, slave morality, the ascetic ideal, and the nihilism of modern secularism. Finally, it reviews contemporary interpretations of Nietzsche's relation and relevance to political theory and how his philosophy has inspired a broader set of trends that has come to be known as ‘the ontological turn in political theory’.


2020 ◽  
pp. 136248062097785
Author(s):  
Prashan Ranasinghe

The writings of Friedrich Nietzsche have much to offer criminology. To date, however, his work has been largely neglected in this scholarship. Taking this lacuna seriously, this article reads Nietzsche’s second essay of On the Genealogy of Morals and explicates its importance to criminology. Specifically, focus is cast upon Nietzsche’s exposition of crime and particularly punishment, pertaining to the production of a calculating and calculable being upon whom pain and suffering can be inflicted and the ways that concerns over excesses of punishment come to be framed as problematic. Via this reading, it is claimed that On the Genealogy of Morals can serve, among others, as an important critique to many of the presuppositions that ground the classical school of criminology, epitomized in the work of Cesare Beccaria and Jeremy Bentham. The article concludes by locating the importance of Nietzsche to penology specifically and criminology more broadly.


2019 ◽  
pp. 1-18
Author(s):  
CALUM MILLER

AbstractA number of philosophers have recently defended the evil-god challenge, which is to explain relevant asymmetries between believing in a perfectly good God and believing in a perfectly evil god, such that the former is more reasonable than the latter. In this article, I offer a number of such reasons. I first suggest that certain conceptions of the ontology of good and evil can offer asymmetries which make theism a simpler hypothesis than ‘maltheism’. I then argue that maltheism is itself complex in a variety of ways: it is difficult to articulate a simple precise version of maltheism; maltheism posits a mixture of positive and negative properties; maltheism posits a more complex relationship between moral motivation, practical reason and action; and maltheism relevantly parallels other epistemically ‘complex’ sceptical scenarios.


2003 ◽  
Vol 20 (1) ◽  
pp. 125-128
Author(s):  
Sophie Gilliat-Ray

From the opening pages of the preface until the last sentence of the conclusion,this book is well-written, authoritative, and insightful. The authordraws upon some 40 years of rich experience as an anthropologist in theMiddle East and further afield to offer a clear analytical account of fundamentalismin the three monotheistic traditions of Christianity, Judaism, andIslam. His book also draws upon a decade of teaching and debate aboutfundamentalism with undergraduate students at the State University of New York at Binghamton, and the clarity of his writing reflects an appreciationof the needs and interests of students.Antoun defines the phenomenon of fundamentalism as “an orientation tothe world, a particular worldview and ethos, and as a movement of protestand outrage against the rapid change that has overtaken the people of anincreasingly global civilization at the end of the twentieth century.” He arguesthat it has defining characteristics wherever it is found: scripturalism (beliefin the literal inerrancy of sacred scripture); the search for purity in an impureworld; traditioning (making the ancient immediately relevant to the contemporarysituation); totalism (taking religion beyond the worship center tohome, school, workplace, bank, and elsewhere); activism (challenging establishments,both political and religious, sometimes by violent protest); struggleof good and evil; and selective modernization and controlled acculturation.These themes are explored in depth over the course of five chapters,with a sixth chapter based on a case study that presents a recording of conversationsbetween the author and a “fundamentalist” in Jordan in 1986 ...


2021 ◽  
Vol 1 (2) ◽  
pp. 52-57
Author(s):  
Suyono Suyono ◽  
Iluh Kristiyanti

Barong and Rangda dances are one of the art forms that exist in Balinese society. This dance is a traditional Balinese dance that uses a large animal mask with four legs. Barong and Rangda dance tells the story of the conflict between good and evil. The origins of Barong and Rangda are thought to have existed since the 16th century, during the reign of Dalem Waturunggung. This is indicated by the presence of Karang Bhoma, which is placed above the door or kori agung at the Paduraksa temple. In the form of barong and rangda, it seems that there is a mixture of Javanese artists with Balinese artists and has been influenced or inspired by Barongsae from China. In Sidowaluyo and Balinuraga villages, the Barong Ket and Rangda dances are performed at certain times, namely at large shrines at temples. However, not all people in the village know or understand the art of Barong Ket and Rangda and the reasons for their performance at the yajña ceremony. The purpose of this study was to determine the performance procession and the perceptions of the people of South Lampung towards the performance of Barong Ket and Rangda in dewa yajña ceremony.


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