Is Living an Ethical Life Possible Only If Based on a Belief in a God or Higher Being - Essay Example

Is living an ethical life possible only if based on a belief in a god or higher being? Name Institution Date It seems not of any wisdom to select ethics basing on religious beliefs. An ethical life based on religious grounds is unsatisfactory; however, much weight is carried on the fact that religion is based on mysticism and faith, therefore, not a reliable basis to make ethical decisions, more specifically on science applications. Religions is also has a strong foundation on authority and so is clearly seen to be in deep opposition of principles of democracy (Muers, 2007). Recalling the scenario in the Bible, where Abraham was summoned to sacrifice his only son proves a better way of understanding. Religious beliefs in most occasions give a reason for the existence of hatred, bigotry, deaths and even wars (Mizzoni, 2010). According to Sullivan and Schmidt (2008), an ethical life is a one led by reflections on some moral values as the basis of making rational decisions. While some ethical values derived from religion are flawlessly acceptable, especially those concerning the behavior of one towards other in a religious society, on some incidents, there are critical omissions, which have been made (Corrigan, 2010). For example, in the case of Christianity the Ten Commandments directs children to obey their parents. However, this may be a rational ground for parents to reduce their role in taking care of their children. Religion also gives no light on the universal responsibility of caring for the mentally challenged, and how the associated stigma should be handled. With respect to politics, religion has nothing to offer to concern to the respect which should be accorded to women and exploit workers (Adler, 2002). Some different set of ethical beliefs concerns the nature of life, the critical issues of when life starts and where it originates. A good example is the case of the ancient Egyptian societies, who believed that Sun god was responsible for the creation of the seed in man and the germ in women. This is thought to be the basis of religious notion that life begins at conception. Therefore, it is from religion that comes the impression that life is connected with souls, the conviction that there exists a mystical life property which chemistry, physics or any other science can give an account. The Christian religion, for example, the Roman Catholic Church, believes that an early embryo takes the status of a human being from conception; when the sperm fertilizes the egg. Taking into account the same question on embryos, there exists much in the process of making reflection between the people who debate from a religious perspective and thee people who debate on other grounds. The impression of having respect for the early embryo is one, which people of all religions and faith and those with no religious convictions are probable to share. In brief, the early embryo should not be treated as a piece of valueless aspic. It has the potential of being a person (Banner & Torrance, 2005). An act of making decisions, assessing the two immeasurable aspects concerning the concept of respecting the early embryo against the advantages, which are likely to be attained from researches on the concept for the entire population, has to be made. Similarly, cloning, much ethical reasoning on concerns such as the self-worth, identity and welfare of a cloned child will be the same for individuals with religious convictions and those with no religious convictions. All groups will prioritize the wellbeing of any child and will assess the issues in this perspective. An enormous divide exists between individuals who agree to the notion that an early embryo is to be given the full rights of a person. This is the view of Roman Catholic and other Christian groups. An agnostic or atheist shares this position, although not probable to be shared by anyone who believes in reincarnation. The same religion views man as having been created by God in his own image. These religious persuasions have a no clear basis with a comparatively recent origin; conversely, it is of perilous implication as it could act to prevent prenatal diagnosis for genetic diseases, in vitro fertilization and the application of embryonic stem cells to treat many diseases. Religious convictions can also forbid abortion, even in cases where the child is believed to be severely handicapped. Nevertheless, it is the welfare of the child that should govern the related ethics. In fact, there is no biological basis for have faith in the notion that the early embryo is a being because the fertilized egg would develop into more than one individual. However, in a more ethical perspective, an embryo is only a human being when the child can survive out of the womb with less technical assistance. Additionally the act of cloning raises no new concerns on ethical grounds through it should be forbidden since it subjects the child to severe risks (Scharen, 2000). Moreover, the strong position taken by some members of the Christian church against abortion have had serious impacts. Homicide related to young people in the US was at the optimum in 1993 but has reduced significantly since then. A careful analysis has indicated that the legalization of abortion is the force behind this decline. In most cases, unwanted children were more probable to commit criminality, and women undertake abortions are in deprived situations. With the absence of a fundamental legal decision in the US which allowed abortion, much violent youths would have grew to the optimum crime years in 1991. Approximately, 50% of the decrease in the rate of crimes committed may be attributed to the legalization of abortion (Sullivan & Schmidt 2008). Therefore, Ethical decisions must be made basing on the principles of humanism and democracy rather than religious convictions. Humanists perceive personal freedom and choice to be of immense importance provided they do not conflict and bar an individual’s freedom, security and happiness. Religious convictions are not the only values which form the basis of ethics. Furthermore, the tradition of the Christian natural law holds that all individuals, despite their status in religious convictions are able to make rational moral judgments. People of various religious convictions and those without will consent to the fact that a human being should never be treated simply as a means to justify some end. However, there exists a significant difference in what is regarded as facts of the case. There is a difference not so much in ethical judgment but about what is thought to be the case. In a democratic culture, there will regularly be excess overlap in the ethical thinking of a religious and secular ethical position. At times, there will be variances, but this is likely to be an indication of a well-structured debate and not a weakness. In general, people with ethical life based on religious convictions would want to seek knowledge into the ethical views that have no religious convictions as a foundation. Therefore, it can be asserted that religious convictions are not the only forces giving way for an ethical life. They should be considered in making ethical decisions but should not be the only basis of leading an ethical life. Ethics stands for an individual's character that involves one's behavior in categorizing between what is wrong and right in day-to-day life. Philosophically ethics is how one ought to behave and act. In this case, it is the best solution among various options. It does not only involve doing good deeds but also entails destruction where necessary so long as there is no fraudulent intention, for instance when faced with an unexpected situation and the only way out is through defending by causing harm to protect yourself (Dole, 2005). Ethics revolves around what you do or do not comparing what you do against certain ethical values. Every person has different personal feelings experiences including principals. Philosophers divide Ethical theories into three categories they include metaethics, which examines the kind of judgment and checks the source and what it entails in ethics. Normative ethics looks at what is contained by the judgment and the basis as to whether it is right or not. Applied ethics majors in areas of controversy like business ethics. Among the questions asked about ethical living is the possibility of leading an ethical life without a belief in God or a higher being (Frangadakis, 2007). People cannot live an ethical life without a belief in religion or a supreme being. Atheists and people of secular morality do not believe or fear afterlife punishment, they live by the slogan enjoy life fully. Their only fear is the law of the land whereas those who believe in God or a supreme being fear imprisonment and afterlife punishment. This fear not being in the atheists tend to increase the number of those living unethically (Bondi, 1989). Religion teaches virtues that are the backbone of ethical living. It is because of unbelief why people turn to immoral acts. Some people believe in secular moral, but this does not guarantee that an atheist could be good always (Flack, 1992). Religion is believed to be the source of true morality. This is because most people have their own morals, which they follow in their day to day life. People have their own way of living; they do action in which they deem as correct to them even if they kill innocent creatures. However, this is contrary to Godly living because that is sin or against the teachings. Some people misinterpret religious teachings, and this does not mean religion is wrong. Various religions have their doctrines and laws, and if followed ensures we live morally. According to religion, when man was created he was given a set of rules to abide by thereby ensuring that we all live in harmony and avoid conflict (Nielsen, 1990). Taking Christianity as an example the bible and the Ten Commandments was meant to guide the relationship between humankind to one another and that of his maker if adhered to life could be perfect. Jesus Christ in the bible lived a perfect life and Christians are meant to emulate his way of life. Hope is the essence of existence and religion provides it, meaning that by living according to the set laws man hopes to continue living in day-to-day life even after his death on earth. Religion has been there since time immemorial and has been passed on from generation to another that has been beneficial in uniting people in peace and harmony (Hester, 2003). Discipline is valued in all religions throughout the world. Disciplined children and adults are even awarded for this virtue. It entails dong the right thing and making the right choices in any situation you encounter. It sets the pace to being ethical, to achieve good ethics discipline and self-control are needed, all these are in Christianity the gifts of the Holy Spirit, others include humility, love, forgiveness, kindness (Veatch, 2000). Living an ethical life is possible without religion; I do believe some people have their own ethical and moral principles, which are not bound to any supreme being. Religion does not guarantee that one leads an ethical life. Ethics is about doing good and doing what is right to your fellow human being. It does not depend on which temple, mosque or church you attend. Priests perpetrate interreligious wars; they are involved in corruption and immorality. Moral absolutism refers to universal laws which are applicable to everyone here one must not be in religion for these rules to apply (Pojman, & Rea, 2008). Acts that violate these rules are termed as wrong irrespective of the circumstances. Absolutism allows for setting up of international laws (Hubbeling et, al., 1990). Without religion, it would be difficult to differentiate between immorality and morality some people believe so, but I tend to think that you need empathy to be moral. It does not require a supernatural power or Supreme Being. You are in control of your decisions that affect others either positively or negatively (Hinman, 2013). In the beginning of the world there were no rules to guide people on what is offensive or good, people themselves knew what is good and right through what they are doing and the outcomes of their actions (Hayes et, al., 2006). Thus, religion does not entail reading from books or being taught, but through your own thinking, you should know what you are doing. I think that without morality and ethics there can be no religion (Phillips et, al., 2008). Man to maintain law and order in the world you do not have to fear God to be moral invented regulations and rules set by religions. It is what you get depending on how you were raised and the values that you were instilled at that tender age (Jenkins, 2003). Religion works to give hope and moral guidance to those who seem lost. Killing another human being is obviously unethical but in some cases people refer to killing in the name of religion as ethical which to me does violate ethics and morality, take for instance holy wars being fought based on religious grounds. Morality observes wrong and right, a child may gain morality through consequences of action it is closer to ones heart than what others think upon him. Human sacrifices cannot be moral just because it is based on religion rather than what is right according to universal laws like human rights (Hinman, 2008). In concluding, religion and belief in a supreme being is not guaranteed to be ethical, it entails to the principles that one upholds in life, some religions alter the truth and morality through wrong teachings causing more harm than good (Jenkins, 2003). This simply means that if one does what is right to a fellow human being or apologizes when a wrong is done then we can refer to this person as ethical. If religion could be the basis of ethics, than all atheists could be unethical which is not true. It is therefore possible to live an ethical life without belief in God or a higher being (McCarthy, 1986).   Reference Adler, J. E. (2002). Belief's own ethics. Cambridge, Mass. [u.a.: MIT Press. Banner, M. C., & Torrance, A. J. (2005). The doctrine of God and theological ethics. Edinburgh: T & T Clark. Bondi, R. (1989). Leading God's people: Ethics for the practice of ministry. Nashville: Abingdon Press. Corrigan, R. H. (2010). Ethics: A University guide. Gloucester: Progressive Frontiers Press. Dole, A. (2005). God and the ethics of belief: New essays in philosophy of religion. Cambridge [u.a.: Cambridge Univ. Press. Flack, H. E. (1992). African-American perspectives on biomedical ethics: Report of a conference founded by Kaiser Family Foundation. Washington, D.C: Georgetown Univ. Press. Frangadakis, M. J. (2007). God is ethics: A philosophical exploration of beliefs, truth, and moral values. United States: Wisdom Artists. Hester, J. P. (2003). The Ten commandments: A handbook of religious, legal, and social issues. Jefferson, N.C: McFarland & Co. Hinman, L. M. (2013). Ethics: A pluralistic approach to moral theory. Boston, MA: Wadsworth Pub Co. Hinman, Lawrence M. (2008). Ethics A Pluralistic Approach to Moral Theory 4th Ed Thomson Wadsworth. Hayes, S., S Stobbs & M Lauchs (2006). Social Ethics for Legal and Justice Professionals Sydney: Pearson Education Australia Hubbeling, H. G., Veldhuis, R., Sanders, A. F., & Siebrand, H. (1990). Belief in God and intellectual honesty. Assen: Van Gorcum. Jenkins, J. (2003). Ethics & Religion. London: Heinemann publishers. McCarthy, G. D. (1986). The Ethics of belief debate. Atlanta, Ga: Scholars Press. Mizzoni, J. (2010). Ethics: The basics. Chichester, West Sussex, U.K: Wiley-Blackwell. Muers, R. (2007). Keeping God's Silence. Oxford: John Wiley & Sons. Nielsen, K. (1990). Ethics without God. Buffalo, N.Y: Prometheus Books. Phillips, D. Z., Long, E. T., & Horn, P. R. (2008). Ethics of belief: Essays in tribute to D.Z. Phillips. New York: Springer. Pojman, L. P., & Rea, M. C. (2008). Philosophy of religion: An anthology. Australia: Thomson/Wadsworth. Scharen, C. B. (2000). Married in the sight of God: Theology, ethics, and church debates over homosexuality. Lanham, Md: University Press of America. Sullivan, S. & Schmidt, D. J. (2008).Difficulties of ethical life. New York: Fordham University Press. Veatch, R. M. (2000). Transplantation ethics. Washington, D.C: Georgetown Univ. Press. Read More