By James P. Sterba
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"Here is reliable scholarship with yes unpopular twists and interpretations. as opposed to a pedantic verse by means of verse procedure, this thematic therapy of Proverbs offers a shockingly modern handbook on a few serious problems with Christian discipleship. Miller bargains very beneficial pastoral insights for the 21st-century preacher.
In Configurations of Rape within the Hebrew Bible, Frank M. Yamada explores the compelling similarity between 3 rape narratives present in the Hebrew Scriptures. those 3 tales - the rape of Dinah (Genesis 34), the rape of an unnamed concubine (Judges 19), and the rape of Tamar, daughter of David (2 Samuel thirteen) - go through an analogous plot development: an preliminary sexual violation of a girl ends up in escalating violence between males, leading to a few kind of social fragmentation.
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Extra info for Justice for Here and Now
43 In this case, you are to weigh your self-interested reasons favoring the most cost-efficient disposal of the toxic wastes against the relevant altruistic reasons favoring the avoidance of significant harm to future generations. If we suppose that the projected loss of benefit 25 From Rationality to Morality to yourself was ever so slight and the projected harm to future generations ever so great, then a nonarbitrary compromise between the relevant self-interested and altruistic reasons would have to favor the altruistic reasons in this case.
So prudential rights are asymmetrically action-guiding in just the same way as these oughts of competitive games are asymmetrically actionguiding. Given that the universal right to freedom and well-being in the conclusion of Gewirth's argument can thus plausibly be interpreted to be a prudential right, Gewirth's justification of morality cannot succeed, because it depends on the impossibility of interpreting the universal right in the conclusion of his argument as anything other than a moral right.
So construed, morality and egoism do not conflict. Unfortunately, this does not seem to be the defense of morality for which we were hoping. It succeeds only by redefining morality in a question-begging way so that it no longer demands any degree of altruism or self-sacrifice, for example, for those who are poor and misfortunate, and in that way is rendered compatible with egoism. What we need, however, is a defense of morality that neither begs the question against egoism, as did Baier's earlier defense of morality, nor begs the question against morality, as does this most recent defense.