Natural Law and Sexual Ethics by Janet Smith Essay

I am honored to be among the lecturers in this series on born(p) faithfulness. M each of the speakers ar among my heroes and friends. unitary of my heroes, Alasdair MacIntyre, enforced unmatch equal to(p) of his favorite terms in his take to task he spoke of plain persons and their grasp of ethics and intrinsic law of disposition in contradistinction to the experts and professional philosophers and their grasp of these matters. A hardly a(prenominal) years ago in Dallas he gave a talk entitled Do plain persons wish to be easily philosophers? When I was asked to ready the response to his talk, I was nearly honored because I considered Prof.MacIntyre mavin of the fore virtually virtuous philosophers in the fill outledge base and it was a thrill to comment on his work. I felt abominably underqualified I felt corresponding some high school tiddler going up against Larry Bird until I realized that I exigency non respond as an expert, as a goodistic philosoph er of his caliber, simply that I could respond as the quintessential plain person for that is what I am. After all, I am Janet Smith, daughter of John and Anne Smith I grew up at 5 Hill path and went to Home Street School I could go on save it is all real plain.The point I am making here is not however a flip iodin designed to ease us into to a greater extent solemn matters through an attempt at humor. There is a serious point here ingrained law, is the plain persons morality in a sense it is simply plain old h whizzy rock oil sense. There atomic number 18 profound and sophisticated ways at explaining lifelike law, but the pr work outiceof rationalnessing in acquiesce with internal law principals, fit in to the theory itself, is internal to plain persons that is, inherent to all globekind for native law holds that many an(prenominal) of the close fundamental rulers of moral reasoning be axiomatic, that is easily k nown by all.Yet, in spite of the plain commonsensicalness of natural law, it rump wait dire and provocative in many ways, for like natural law, plain old common sense does not assertion a lot of followers these days and prat be shocking when juxtaposed to the set of our time. My talk is going to be very basic in several views. It go away re behold some of the basic principles that some former(a) speakers provoke covered, some in depth, some more in passing. It will also be very basic in creation the i talk that attempts to make an application of natural law to concrete moral issues issues in the realm of cozy ethics.My job is not to justify natural law ethics but to explain it and apply it. As did many of the earlier speakers I will largely be following the concept of Thomas Aquinas on these matters and of Aristotle from whom Aquinas extraditeed many of the principles that advise his tenet on natural law. I shall also incorporate into my arguments the design of an an new(prenominal)(prenominal) ste llar natural law theorist, still alive and vigorousspring I shall make use of the work of Karol Wojtyla, now known as Pope John Paul II.I will refer to him as Wojtyla simply because I do not want to be ideal process to be invoking his authority as Holy Father I quotation him simply as a philosopher who has made great advances of our understanding of natural law, particularly in regard to intimate ethics. So let me puzzle with a review of the principles of natural law. As several other speakers have noted, Aquinas maintains that the first principle of natural law is do broad(a), suspend offensive. As he notes, that is a self-evident principle and obvious to all if we want to be moral we should do good and subjugate evil.No controversy here. The question is, of course, what is good and what is evil and how to we come to know which is which? Some depend we cant know what is good and evil so the best we can do is live by the conventions of our time. Others mobilise it best to let our impatiences be our imbibe to whatever we want to do. Others think only revealed religion can give us absolutes. These three positions enamour the predominant views of our times. Aquinas holds n one(a) of these positions.He argues that reason should be our guide to morality. Not only does he hold that the first principle of natural law, do good, evacuate evil is self-evident, he argues that there are other self-evident first principles, such as harm no man. These he says are imprinted in the ideas of all by God I believe other precepts such as provide responsibly for your emergence, give to each man his due and seek knowledge would throw out as precepts that Aquinas thinks all men know.Men (and I use the term generi weepy here and throughout) whitethorn lick against these precepts out of passion or because ignorance of some f be active operative in a situation, but all would agree that such principles are moral integritys. Aquinas goes on to say that what he call s primary precepts of natural law are course and immediately known by man he cites the 10 commandments as examples of these types of precepts. These precepts are justified by the primary principles.From the most general principle give to each man his due, from an understanding of what one owes to ones mother and father, it is clear that one should honor ones father and mother. Now this is not to say that one discovers the moral law by discovering these precepts in a deductive manner moving from the most general to the more particular. Rather, it seems that often moral discovery, as the discovery of other general justnesss, moves from the particular to the universal.That is, an individual could witness or participate in a transaction and kinda immediately make the moral discretion that the act is good or baneful. That is, for instance, an individual could witness someone ceremony or dis honour his parents and judge the action to be good or bad from this action and others of the same sort one may come to mannikin up the law that one should give each man his due. But it is because we already naturally know in an unexpressed and unformulated way that one should give each man his due, that we are able to see readily that honoring ones parents is good.Much in the same way that we, without tuneful homework, can judge genuine tones to be off pitch, we have moral perceptions that some actions are good and some bad, without having any explicit training about such kinds of actions. I speak of these as moral perceptions not because they are equivalent to sense perceptions, but because of their immediacy and their unformulated quality indeed, I believe them to be lucid in several important respects, not least because they are cognitive acts and they are in coincide with reality. allow me speak now about grounds and the Thomistic claim that one should act rationally. Indeed, one could formulate the first principle of natural law not only in the most basic for mula do good, avoid evil in Thomistic terms, several formulas serve to express the same truth for Aquinas, the following phrases are synonymous act in give with temper act in fit in with reason or act rationally act in accord with virtue act in accord with the dignity of the kind person act in accord with a well formed conscience indeed, act in a gentle way, properly understood, serves as well.While it would be of great kale to elaborate how each of these phrases is synonymous with the other, I want to devote most of my efforts here to explaining how act in accord with record and act in accord with reason are synonymous and worthy guides to moral behavior. introductory we essential try to get as clear as we can what it means to say act in accord with reason or act rationally. In our day, reason often gets a fool rap. This is a fault not of Aristotle or Aquinas but of Descartes and Kant and their followers.Since they withdraw into the mind and abandoned the senses and emoti ons and nature as guides to truth, they made reason seem like some liaison coldly lawful, impersonal, abstract and completely unacquainted(p) of experiential and steamy content. In their view, mathematics and geometry are seen as the quintessential rational acts to be rational is to operate totally within ones mind and to be completely unemotional. Another view of ground that dominates modern times is the view that only that which can be measured scientifically deserves any recognition as objective truth.No truths other than those substantiated by scientific proofs truths that can be quantified largely in the laboratory count as truth. No proof other than scientific proofs count as truth only science and that which approximates to scientific truth is truly rational. Neither view is the view of reason and rationality held by the ancients and medievalists those who defined the view of natural law I am defending here. The ancients and medievalists did not think rationality was p ossible without the senses and the emotions for both are tools to reading reality they provide the cause with the material gather uped to make a good judgment.The etymology of the word rational is rooted in the word ratio which means measure or proportion. 1 is world rational when ones prospect and action are measured to, are proportionate with, or when ones approximation and action correspond with reality (which itself is measured or governed by discernable laws more about this momentarily). The thought that atomic number 82s to playacting in accord with reality is called rational. Now this thought need not be and perhaps only rarely will be the kind of abstract, cold, logical reasoning of a Descartes, Kant, or research scientist.This thought can be intuitive, creative, poetic, inductive, deductive, indeed, whatever human thought can be. It is all called rational thought not because it proceeds by syllogism or because it is subject to certain scientific tests it is called r ational because it corresponds with reality and this includes all of reality, the spiritual and the transcendental as well as the logically provable and the scientifically measurable reality. Such thought cannot proceed without abundant data from our senses and our emotions.The intellect processes such data and orders it it determines what values are important in the data and decides on the appropriate response. If one acts rationally, one then acts in accord with the ordering done by the intellect. While the intellect should govern the emotions, it is not a natural law teaching that all rational behavior will be devoid of emotion. Again, the emotions can provide essential data to the intellect. Emotions that are well-habituated may get hold of one quite spontaneously to respond correctly to situations. sensation may spontaneously get angry at witnessing some act of immorality and, if one knows ones emotions to be well-ordered, one could respond quite immediately and correctly to the situation and even angrily to the situation. Indeed, at times it may be an appropriate response to reality to rant and rave. One doing so, is properly called rational, in spite of our common parlance. This talk of the mind and of rationality as something that is measured to reality suggests, as mentioned above, that reality is a thing that can be grasped. inherent law depends upon such.It rests upon the claim that things have natures and essences that we can know and correspond our actions to. There are many reasons for making this claim. One is the fact that things act in a predictable fashion when we learn the properties of oil and water supply, for instance, we can predict certain things about their behavior. The fact that we build bridges which stand, that we make artificial hearts that work, that we put men on the moon, also indicates we are able to measure our thoughts to the external world and to act in accord with it.Moreover, natural law operates on the premise that nature is good that is, that the way things naturally are is good for them to be it holds that the trading operations of things and parts of things contribute to the good of the whole. The wings of different birds are wrought in certain fashions because of the sort of flying that they must do to stick out different digestive systems work in different ways because of what is being digested. Indeed, natural law holds that the natural instincts of natural things are good they lead them to do what helps those things function well and helps them survive.Since natural things have an order there is said to be a ratio or order to them not one of which they are conscious but one that is written into their functioning. Natural law holds that we live in a universe of things that have a ratio to them and that we shall get the best out of these things if we act in accord with the ratio or nature that is written into them. Now, man is a natural thing. He, too, has parts and operations and ins tincts that enable him to function well and to survive.Man differs from other creatures in that he has free will that is, he can either cooperate with his nature or act against his nature, whereas other natural things have no such freedom. What enables man to be free is his reason, his rationality he is able to weigh and measure different courses of action and to determine which actions are good or bad. According to natural law, those actions are good which accord with his nature and with the nature of other things. Since man is by nature a rational animal, it is good for him to act in accord with his reason.By acting rationally he is acting in accord with his own nature and with a reality that is also ordered. When he acts rationally, he acts in accord with his own nature and reality and in accord with the nature and reality of other things. Now, lets get concrete. Lets talk about acting in accord with the nature of a few specific things. Take tomato plant plants, for instance. To mato plants have a certain nature. In order to have good tomato plants one must act towards these plants in accord with their nature one must water them, give them sunlight and good soil if one wants to produce good tomato plants.Such is acting in accord with nature in respect to tomato plants, such is rational behavior in respect to tomato plants. If ones tomato plants fail to produce tomatoes, one knows that one is doing something wrong if ones tomato plants produce good tomatoes, one knows one is doing something right. Prof. Charlie Rice, whose book Fifty Questions on Natural natural law that I understand several of you are reading, speaks of the rationality of putting oil and not molasses in the engine of a car. One needs to act in accord with the nature of things if one wishes them to perform well.So now let us, moving quickly, move to human nature. If a human being wishes to function and perform well, what does his nature require of him? Let us scram with his physical nature. There is a considerable consensus about what makes for physical wellness and what is conducive to physical wellness. Those who dont get sick, who are able to function well in their daily activities, who are not overweight, we call healthy. We know how to produce such individuals. We are regularly and rightly advised to eat well, exercise regularly, and to get plenty of sleep.Those who do so generally flourish physically because they are acting in accord with nature, with reason, and with reality. psychological health is also understood to some extent we know we need friends and rest and interests to sustain our psychological health that is our nature that is reality. Nor are we in the dark about what makes for moral health or moral goodness. We pick out the goodness of the various virtues such as self-discipline, reliability, justice and fairness, kindness, truthfulness, loyalty, etc. those who manifest these qualities we generally recognize to be good that is morally good hu man beings.Parents who have children who display such qualities are rightly proud of them their tomato plants turned out well. So, in regard to familiar behavior, to knowledgeable moral health, so to speak, what qualifies as acting in accord with nature, with reason? How do we determine what it is? Now, for Aquinas, these are not awkward questions, though, apparently, they are extremely difficult questions for modern times. We are terribly confused about what proper sexual behavior is.College newspapers are filled with news of campuses that are devising codes of moral sexual behavior codes that are designed primarily to stop or reduce the incidence of date rape on campus. These codes suggest, mandate, require I am not certain what is the correct word that in sexual activity neither individual proceed to the next level of sexual activity without obtaining the permission of the other individual.These codes reflect what has been the principle governing sexual behavior in modern t imes for sometime whatever one feels comfortable with and whatever one agrees to is morally o. . This is basically what we are teaching to our young people and they are doing much what one would expect devoted that teaching. As long as it feels good, and they have consented to it, there is no reason for them not to do it. Is this working is this principle leading to moral health or moral sickness? What can we say about the moral sexual health of our society? What does the fact that 68% of African-American babies are born out of wedlock suggest? The figure is now 22% in the white community and rapidly growing.