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Natural Moral Law

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Introduction

Natural Moral Law Natural Moral Law is a universal deontological theory that basis itself as an objective and ideal to order human society. The term 'Natural Law' was introduced by Aristotle (384-322 BCE) in his 'Nicomachaen Ethics.' Those who accept natural law argue that all problems about defining 'good' can be resolved by discovering what is natural. From the time of the Ancient Greek philosophers to the present day Natural moral law remains one of the most powerful Ethical theories. The Sophists argued that no one could violate the laws of nature. They believed that the 'strong should dominate the weak.' On the other hand Plato wrote in his 'Republic' that society be the hunters and the weaker to be doctors of the group. Aristotle and the Stoics believed that Natural Law cannot be changed it is by everybody and therefore can be universalised as a universal truth. The basis of natural law is that there is an objectively ideal way to be human and that it is by this ideal we measure our humanity. If our ideal was reached we would be completely happy, as we would have realised our maximum physical, spiritual and mental health. Natural law argues that reason and the law of the universe tells us what is good. ...read more.

Middle

The Roman Catholic Church continues to hold the view of natural law set forth by Thomas Aquinas, particularly in his Summa Theologica, this view is also shared by some Protestant churches. They understand human beings to consist of body and mind, the physical and the non-physical and that the two are inextricably linked. Humans are capable of discerning the difference between good and evil because they have a conscience. There are many manifestations of the good that we can pursue. Some, like procreation, are common to other animals, while others, like the pursuit of truth, are inclinations peculiar to the capacities of human beings. To know what is right, one must use one's reason and apply it to Aquinas' precepts. The most important is the primary precept, self preservation. There are also four subsidiary precepts: procreation, education of children, living in society, and worshipping God. In addition to these, there are secondary precepts, which Aquinas did not specify like the other five. Therefore, for a deontological ethical theory they are open to a surprisingly large amount of interpretation and flexibility. Any rule that helps man to live up to the primary or subsidiary precepts can be a secondary precept, for example: * Drunkenness is wrong because it injures one's health, and worse, destroys one's ability to reason, which is fundamental to man as a rational animal (i.e. ...read more.

Conclusion

Natural Law shows what our moral life should be like on the assumption that we are rational beings who live in a world designed by a rational creator. If this is challenged so is Natural Law. However, what we regard as human nature is a product of the culture and society we live in e.g. In the case of sexuality we decide what is natural. Homosexuality can occur in societies therefore God lets it happen so it must be natural on the other hand it could be viewed as a mistake in nature like a handicap. The strengths that can be credited to Natural Law are a product of it's absolutist deontological view of mortality. This is to say that it enables people to establish common rules in order to structure communities Aquinas's view of reason as a means for moral understanding and his idea of a common nature and morality for all people give natural law a universal proposal that goes beyond any one religion or culture. This can be seen as a very positive aspect considering the conflict and disputes that exist between cultures and societies, which uphold similar basic principles for example preserving life at all costs. Natural moral law gives a concrete reason to be moral and provides a firm basis for individuals to be moral and provides a firm basis for individuals to refuse to cross moral boundaries. ...read more.

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