This book, an incredible work of philosophy/theology by Robert Merrihew Adams, has been the core of my educational reading for the last month. I'm writing a philosophy essay on the christian concept of love and how it links to the meta-ethics of motivation in a variety of theories of moral obligation (yeh it's a genuinely fun topic), and this has been my bulk inspiration book. I've been struggling to get it finished over the last couple of weeks because it's christmas-season and I've moved home, hence my reading of several less strenuous materials (see every other post this December), but have been thoroughly enjoyed it with interest nonetheless. I don't say this about many academic sources, but it's awesome.
Adams has attempted to construct a framework for ethics centred around the Platonic concept of a transcendent Good and our relation to it. Strongly compatible with theism, especially christian belief systems, Adams takes this Good to be God. As the transcendent Good, all "good" things in the world can therefore be said to in some way resemble God in their intrinsic properties (which he calls "excellences") and are therefore appealing to a rational well-oriented human mind, because the universe was made by God in his nature as Good and so goodness is a naturally-diffuse characteristic of recognisable creation; that aspect specifically which lends value and rightness to it by affirming its unity and coherence. All excellences, especially morality, are good in that they are God-like and are to be encouraged, enjoyed, exercised, treasured. Evil then is not an equatable opposite power, simply an absence of or opposition to the Good.
I am far too unskilled a philosophy-abstractioner to do justice in summarising Adams' book properly here, particularly because I myself so deeply enjoyed and agreed with it. I've ended up with several thousand pages of wrist-crampingly handwritten notes on it which at some point, bugger everything as a I now realise, I will have to transcribe onto a computer are they to have any use for my essay. However I hope the rough overview I've just given has made it sound interesting. If it hasn't, here's a very brief description of the topic of each chapter:
What struck me hard from the book is how coherent his system of ideas is, though drawing so deeply on academic philosophy and on sets of ideas completely alien to it. Adams has refashioned the divine command theory of moral obligation (hardly a popular theory anyway) in a way that is bold, efficient, edifying, and makes a lot of sense; it doesn't depend upon assuming but fits perfectly well with vast chunks of theist thinking, mostly christian theology, especially given the primacy of love as an importance in our relation to the Good.
Robert Merrihew Adams, to me, has gone from being being a name on the module's recommended reading list (when I first heard of him) to being a world-famous eminent philosopher on theological ethics and metaphysics (when I googled him later) to being a supremely agreeable and intelligent man with whom I find immense common ground and cannot commend for his excellences enough (when I finished his book). This book meshed with and enhanced my own thinking really well: so much of what I have always vaguely felt but never articulated philosophically about ethics he outlines with casual accuracy; so much of what I have given much intense thought to about theology, politics, metaphysics and faith he adroitly encompasses in a cogent intelligible system that helps justify and unify my own thinking about these things.
Anyone who is interested in ethics, anyone who is a thinking christian, and especially anyone who is both, I wholeheartedly exhort you to put this, my last book of 2014, on your reading lists for next year.
Adams has attempted to construct a framework for ethics centred around the Platonic concept of a transcendent Good and our relation to it. Strongly compatible with theism, especially christian belief systems, Adams takes this Good to be God. As the transcendent Good, all "good" things in the world can therefore be said to in some way resemble God in their intrinsic properties (which he calls "excellences") and are therefore appealing to a rational well-oriented human mind, because the universe was made by God in his nature as Good and so goodness is a naturally-diffuse characteristic of recognisable creation; that aspect specifically which lends value and rightness to it by affirming its unity and coherence. All excellences, especially morality, are good in that they are God-like and are to be encouraged, enjoyed, exercised, treasured. Evil then is not an equatable opposite power, simply an absence of or opposition to the Good.
I am far too unskilled a philosophy-abstractioner to do justice in summarising Adams' book properly here, particularly because I myself so deeply enjoyed and agreed with it. I've ended up with several thousand pages of wrist-crampingly handwritten notes on it which at some point, bugger everything as a I now realise, I will have to transcribe onto a computer are they to have any use for my essay. However I hope the rough overview I've just given has made it sound interesting. If it hasn't, here's a very brief description of the topic of each chapter:
- God as the Good - why is the metaphysical/theological person of a God the best fit for his central concept of transcendent Good?
- the Transcendence of the Good - what are the implications of this Good's being better and definitive of other goods?
- Well-being and Excellence - how are we to judge good outcomes in human lives?
- the Sacred and the Bad - what significance does the Good lend to this that do (or don't) resemble it, and what does this imply for right attitudes towards them?
- Eros - how does God (and do we) love things for their own sake?
- Grace - how does God (and do we) love things for the Good's sake?
- Devotion - how do/should we organise our motivational structures in making decisions involving goodness?
- Idolatry - what happens what the Good is not the centre of the motivational structures discussed in the previous chapter?
- Symbolic Value - is there a place in relating to the Good for acts that proclaim but do not effectively serve it?
- Obligation - given systematic social use of guilt as a structure for obligating certain behaviours, how does this apply here?
- Divine Commands - how do social-style obligations work when it is the Good (i.e. God) themselves that obligates certain behaviours?
- Abraham's Dilemma - are the obliged commands of the Good always good?
- Vocation - are there particular decisions or behaviours specific to individuals that we can take to be obligatory goods but not universals?
- Politics and the Good - what are the implications of everything discussed so far for how we approach political systems and concepts?
- Revelation of the Good - how do we even find out what goodness is in the first place, or relate it to a Good?
- Moral Faith - is a certain trusting leap required to accept any system of morality, including this one?
What struck me hard from the book is how coherent his system of ideas is, though drawing so deeply on academic philosophy and on sets of ideas completely alien to it. Adams has refashioned the divine command theory of moral obligation (hardly a popular theory anyway) in a way that is bold, efficient, edifying, and makes a lot of sense; it doesn't depend upon assuming but fits perfectly well with vast chunks of theist thinking, mostly christian theology, especially given the primacy of love as an importance in our relation to the Good.
Robert Merrihew Adams, to me, has gone from being being a name on the module's recommended reading list (when I first heard of him) to being a world-famous eminent philosopher on theological ethics and metaphysics (when I googled him later) to being a supremely agreeable and intelligent man with whom I find immense common ground and cannot commend for his excellences enough (when I finished his book). This book meshed with and enhanced my own thinking really well: so much of what I have always vaguely felt but never articulated philosophically about ethics he outlines with casual accuracy; so much of what I have given much intense thought to about theology, politics, metaphysics and faith he adroitly encompasses in a cogent intelligible system that helps justify and unify my own thinking about these things.
Anyone who is interested in ethics, anyone who is a thinking christian, and especially anyone who is both, I wholeheartedly exhort you to put this, my last book of 2014, on your reading lists for next year.
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