Religious Studies and Philosophy covers some of the most fundamental questions you can think of: is there a God? Is there such a thing as right and wrong or good and evil? Just who are we? As a subject it is very much suited to those who can think for themselves and who can appreciate the logic of other ideas even if they profoundly disagree with the arguments or conclusions presented. You may well find yourself studying arguments for the existence of God, discussing euthanasia or debating genetic engineering.
As you would appreciate the ability to think clearly is augmented by the need to be able to express yourself concisely and accurately. There's no room for inaccuracy in how you present your arguments and discussions, and Marked by Teachers has a range of essay exemplars which will really help you.
Religious Studies and Philosophy will train you to be logical and analytical and is an excellent preparation for any of the Arts and Humanities courses atUniversity level in particular Philosophy,Theology and Anthropology.
Good conclusions usually refer back to the question or title and address it directly - for example by using key words from the title.
How well do you think these conclusions address the title or question? Answering these questions should help you find out.
Do they use key words from the title or question?
Do they answer the question directly?
Can you work out the question or title just by reading the conclusion?
"In conclusion I think that a religious ethic is by no means the only acceptable basis for medical ethics. Although some Christian ethics will provide a stable answer for every situation, an answer that will never change and therefore will have clear-cut boundaries, not every person in the world will ever be of the same religion, and therefore it cannot be universal. Therefore a non-religious ethic which everyone could agree on seems more acceptable, such as one that allows situations to be considered, because therefore a religious ethic could be used in certain circumstances if the people involved would like to do so, as that happens to be their own "situation"; similarly if someone does not want to apply a religious ethical theory then they are not obliged to do so, because again this option would apply to their situation. Therefore situationist ethics that are not based on religion can be made universal, allowing religious ethics to be applied or not according to the wishes of the people involved and this seems to me to be the only acceptable basis for medical ethics, an ethic that will allow for everyone's personal beliefs."
"To conclude, I do not firmly believe that conscience is the voice of God.
Mainly because of the difficulties which arise with conflicting consciences. There are a number of religions with competing claims about truth, making people sincerely believe different things on a wide variety of ethical and religious issues. Also, atheists say that conscience is very important to them and if they do not believe in God then how can conscience be the voice of God? Surely if conscience was the voice of God then atheists would find it hard to have conscience in their lives."
"In trying to decide then, if natural moral law can be held as a definitive ethical theory one has to realise that although the theory isn't as rigid as it first appears it is still faced with problems, which may well, be insurmountable. The conclusions of the Roman Catholic Church regarding the prohibition of activities such as artificial contraception and homosexual acts, as already shown, can be subject to convincing challenge. It is also important to note that in the absence of clear guidelines it is impossible to know definitively what is and what is not natural and so therefore rendering the issue wholly subjective. Once an issue becomes subjective, and it is difficult to produce an instance when subjectivity would be absent, natural moral law has to fail as a definitive ethical theory."
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