A refutation of moral relativism: interviews with an by Peter Kreeft

By Peter Kreeft

No factor is extra fateful for civilization than ethical relativism. background is familiar with now not one instance of a profitable society which repudiated ethical absolutes. but so much assaults on relativism were both pragmatic (looking at its social results) or exhorting (preaching instead of proving), and philosophers' arguments opposed to it were really good, technical, and scholarly. In his common specified writing type, Peter Kreeft shall we an enticing, sincere, and humorous relativist interview a "Muslim fundamentalist" absolutist in order to not stack the cube in my view for absolutism. In an interesting sequence of non-public interviews, each feasible argument the "sassy Black feminist" reporter Libby supplies opposed to absolutism is just and obviously refuted, and not one of the many arguments for ethical absolutism is refuted.

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Most of our moral instruction comes from that source, I think. Libby: You think it comes from tradition more than from experience? 'Isa: Tradition is experience: experience expanded beyond the narrow confines of the individual and the present. Chesterton called tradition "the democracy of the dead". Libby: Oh—but of course that's not a universally accepted norm any more. Tradition, I mean. In fact, the idea that the past is somehow normative is probably the one feature that most distinguishes premod-ern societies from modern societies.

Isa: No, there are two: what is and what ought to be. But they're both data, both immediate. Just as we have immediate color detectors—eyes—and immediate desire detectors—self-awareness—we also have immediate good-and-evil detectors—consciences. They're all part of our data. Libby: So how does this prove moral absolutism is true? 'Isa: It shows that absolutism is scientific. It's true to the data, the experience. Moral experience does not come to us in relative colors. We get moral relativism from later relativistic philosophers; we get moral absolutism from moral experience.

A long one, in fact. Libby: How far back does it go? 36 / A Refutation of Moral Relativism 'Isa: In humanity's history, it goes back to Eden. " As distinct from . . 'Isa: I mean the first relativist was not a human being but the Devil. Libby: Why do you call the Devil a relativist? 'Isa: Listen to his philosophy: "Did God say that in the day you eat of the forbidden fruit you will die? I say you won't. God is keeping something from you. Eat this, and you will know what it is. You will know God's dark side.

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