Re: Virtue Ethics, Deontological Ethics, and Biotechnology

On 5/15/06, D. F. Siemens, Jr. <dfsiemensjr@juno.com> wrote:

> There is a radical difference between theologically directed recognition
> of virtue and valuation based on emotional intensity. The former is based
> on reason and revelation, not on irrational emotion. Edwards was too
> rational to press for feeling as a proper basis for anything, except
> perhaps repentance. I'm not that familiar with his works, but an
> opposition to disinterested benevolence fits the notion that the Golden
> Rule is not an adequate foundation for morality. There has been a popular
> attitude that following the Golden Rule was adequate for acting morally.
> But it's no more than a pretty good rule of thumb.
> Dave
>

I grant Edwards was a rational theologian to the point that the title
of John Gerstner's three volume treatise on Edwards was entitled "The
Rational Biblical Theology of Jonathan Edwards". That being said,
Edwards was also a theologian of the affections and placed much
emphasis on them, cf. Religious Affections. In the Nature of True
Virtue, Edwards considered the affections first to God and
consequently outflowing to the creation to be a basis for true
morality. For example,

"If true morality requires that we should have some regard, some
benevolent affection to our Creator, as well as to his creatures, then
doubtless it requires the first regard to be paid to him; and that he
be every way the supreme object of our benevolence."

and

"By these things, it appears, that truly virtuous mind, being as it
were under the sovereign dominion of love to God, above all things,
seeks the glory of God, and makes this his supreme, governing, and
ultimate end. This consists in the expression of God's perfections in
their proper effects,—the manifestation of God's glory to created
understandings,—the communications of the infinite fulness of God to
the creature,—the creature's highest esteem of God, love to, and joy
in him,—and in the proper exercises and expressions of these. And so
far as a virtuous mind exercises true virtue in benevolence to created
beings, it chiefly seeks the good of the creature; consisting in its
knowledge or view of God's glory and beauty, its union with God,
conformity and love to him, and joy in him. And that disposition of
heart, that consent, union, or propensity of mind to being in general,
which appears chiefly in such exercises, is virtue, truly so called;
or in other words, true grace and real holiness. And no other
disposition or affection but this is of the nature of true virtue."
Received on Mon May 15 18:33:25 2006