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By David S. Cunningham

Christian Ethics provides a biblical, old, philosophical and theological consultant to the sector of Christian ethics. in demand theologian David S. Cunningham explores the culture of ‘virtue ethics’ during this inventive and full of life textual content, along with literary and musical references in addition to key modern theological texts and figures. 3 elements research: the character of human motion and the folk of God because the ‘interpretative group’ during which moral discourse arises the advance of a ‘virtue ethics’ method, and locations this in its Christian context major concerns in modern Christian ethics, together with the ethics of industrial and economics, politics, the surroundings, medication and intercourse. this can be the fundamental textual content for college kids of all ethics classes in theology, spiritual reports and philosophy.

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Example text

Of course, this knowledge does not always deter a person from acting—and this for a variety of possible reasons. People sometimes imagine that they will never be caught, and so feel free to ignore the rules. Others would never break the rule under most circumstances; nevertheless, because they are in a crisis situation or are experiencing a moment of extreme emotion, the rule seems to evaporate and they act without thinking about the consequences. Still others are perfectly aware of the rules, but they develop a series of rationalizations as to why those rules don’t really apply in their particular case.

If it’s this difficult to weigh the costs and benefits of purchasing an article of clothing or a small electronic item, how much more complex will be the decision-making process when the question involves human beings whom we know, and/or involves human beings in direct and immediate ways—perhaps facing matters of life and death? Precisely because the weighing of costs and benefits is so difficult, we don’t actually do it in most cases. We make decisions, but rarely do we base them on a careful calculus; in most cases, we don’t have the time to do so, nor the information that we’d need (particularly since some of that information would require us to be able to predict the future with stunning accuracy).

This helps us understand why we need to make judgments about character long before the rules are broken (and even, in some cases, before we’ve decided or figured out what the rules are). We would like not just to punish bad actions, and not even just to deter bad actions, but to encourage good ones. In order to do so, we must focus our attention not only on the actions themselves but also on the kinds of people who act in those ways. We expect to find a certain continuity between how people act and the kinds of people they are—that is, their character.

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