3. Religion and ethics

Source 1

Religion and ethics

Ethics is one of the basic philosophical disciplines. It is also called moral philosophy. Besides philosophy, ethics and morality are often associated with religion; but the relationship between ethics and religion is a philosophical discussion in itself. However, ethics is a very important part of religious traditions. The ethical aspect can be either explicit in the form of divine commandments (the Ten Commandments) or metaphysical doctrines (the law of karma), or it can be more implicit by looking at rules of behavior, ways of life, and organization of society.

When the perception of moral norms is intimately intertwined with the religion in question, it means that it may be difficult to discuss moral norms without also discussing the religious content and it can make it difficult to question the religiously based morality. In a wider perspective, however, we know that the moral contents of religious traditions are constantly evolving. Whether a kind of moral or ethics may be called religious or non-religious therefore depends not so much on what it claims as on what kind of arguments it uses. The primary difference between what might be called religious and non-religious morality is therefore not to be found in the points of view, but rather in the reasons given and the types of arguments used in a discussion. What characterizes secular ethics is that the arguments are not a part of a religious system. However, there are examples of ethical theories, where the religious and non-religious reasoning will reach identical results.

EXAMPLES OF MORAL-PHILOSOPHICAL  BRANCHES

DUTY-BASED ETHICS

The value of an act depends on whether the person who is performing the act is trying to do good. The thought counts – we want to do what is good, and we try to follow  some absolute rules.

ETHICS FOCUSED ON CONSEQUENCES
The value of an act depends on its result – whether it altogether leads to the best possible result. Theoretically, math can show what is good.

VIRTUE-BASED ETHICS

The value of an act depends on whether it is an act that a good, “virtuous” being would do. “Good” is understood as the ideal moral practice.

Religious variant

Non-religious variant

Religious line

Non-religious line

Religious line

Non-religious line

An example of a religious-based duty ethics: estimating to what a degree acts are in conformity with the ten commandments. If they are, then they are morally good. If not, they are morally bad.

Kant is a famous representative for this: human beings have an intrinsic value as beings equipped with reason.  Therefore, one must comply with absolute duties, for instance not to kill or lie to others. Doing so means that one does not respect their value as independent human beings.

Ethics based on consequences will consider whether an act meets a certain religious purpose or not. If the religious goal is to stop the wheel of rebirth, actions must be considered according to whether or not they harm the person’s karma (and thus harm the person’s chances of stopping the wheel).

The most common kind is utilitarism, which defines an act as good if it results in as much happiness and welfare in the world as at all possible. The more suffering and unhappiness an act causes, the worse it is.

Virtue-based religious ethics defines a good person as someone who has the qualifications to be a good person, according to the religion. (Examples might be: a merciful person, someone who will defend her religion, or someone who is very humble – all dependent on the ideals of the religious tradition).

Defines the ideals for human beings without referring to any religion. The ethics of Aristotle is an early example. It says that certain qualifications (called virtues) are required to lead a good and successful life. A good person is brave, generous, reflecting, and knows right from wrong because of his own experiences.

The text is a rewrite of an English draft version of an introduction to Horisont - a textbook for the Danish upper-secondary school RE, edited by Associate Professors Annika Hvithamar and Tim Jensen, and Upper-Secondary School teachers Allan Ahle and Lene Niebuhr, published by Gyldendal, Copenhagen 2013. The original introduction was written by Annika Hvithamar and Tim Jensen based on the contribution of C. Shaffalitzky de Muckadell.