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Contrary to the views of Alasdair MacIntyre and others who assert that modern Western morality is in disarray, torn by incommensurable moral views, John Reeder believes that there is much agreement about taking and saving lives. Many people might, in fact, agree on the various circumstances in which the death of a person constitutes a violation of the right to life, or that people have a right to our help, especially a right to life-saving aid. In Killing and Saving, Reeder analyzes five sorts of situations in which we are morally permitted or even obligated to take human life: e.g., when we repel an attacker who voluntarily 'forfeits' the right to life; when we are confronted with 'involuntary pursuit' or 'material aggression;' when someone 'yields' the right to life; when all will die if nothing is done, but some can be saved if others are killed; and when there is a 'double effect' in which we take life as a foreseen but unintended consequence of attempt to achieve a greater good. Reeder argues that these (and closely related) categories account for many of our convictions ranging from abortion to infanticide, to starvation, to war. He also examines the concept of absolute or exceptionless right to life. Reeder draws on a number of moral views, from theological ethics to Enlightenment notions of natural rights or respect for rational creatures. He does not attempt to argue for a foundation for the right not to be killed and the right to be saved. Rather, he focuses on the content of the convictions themselves and argues that where disagreements remain, such as the case of abortion, they can be accounted for by the way the rights in question are explained and justified.
- Sales Rank: #2316029 in Books
- Published on: 1994-03-29
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .69" w x 6.00" l, .94 pounds
- Binding: Paperback
- 237 pages
Review
Through the careful, painstaking analysis of arguments, the author builds his own framework and draws his conclusion about an absolute right in a way that never fails to illuminate and instruct and, for the most part, to convince. This book will make an important contribution to the scholarly literature. It can also be consulted by those who are less academically inclined and used in college courses. --James Childress
This impressive work is fair, balanced, critical and insightful. --Choice
About the Author
John P. Reeder, Jr., is Professor of Religious Studies at Brown University and author of Source, Sanction, and Salvation: Religion and Morality in Judaic and Christian Traditions (Prentice-Hall, 1988).
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A profoundly immoral approach to the study of morality
By Peter Capofreddi
A culture that teaches children to admire the rich and beautiful and ignore the poor and oppressed, to emulate successful athletes and con men and ignore those trodden under their feet, to buy and sell rather than study and pray, to seek commercial success rather than intellectual and moral excellence--such a culture is a pathological culture that must be despised, scorned and rejected by any human being with a conscience. As James says, a friend of this world is an enemy of God (4:4).
But an ambitious academic, having imbibed the all-American culture of ambition and greed along with his meat and potatoes, desires praise and applause from this world. He wants to be promoted. He wants tenure. So rather than standing in opposition to the world and bearing witness along with the prophets to the depravity of this world, he instead applauds the world for having reached consensus on so many points. Never mind that the world is full of self-congratulatory conmen and sinners. The sinners are unanimous that greed is not a sin, so let's turn our attention away from greed and focus on the few minor points where the sinners still seem to disagree, document carefully the way the sinners think and talk about these questions, find some core of agreement among them, and see if we can get tenure and promotion for our efforts.
_Killing and Saving_ adopts a profoundly immoral approach to the study of morality. Rather than confronting the moral questions the author actually faces: the corrupting influence of academic ambition, the absurdity of studying moral philosophy at an institution that also performs research building more efficient tanks and missiles for the empire of greed, instead our author chooses to discuss highly improbable hypothetical moral situations involving trolleycars.
Professor Reeder claims (1) there is some agreement about the fundamental moral issues involved in taking and saving human lives, and (2) this refutes the claims of modernity critics like Alasdair MacIntyre who claim modern moral thought is in disarray. But even if one were persuaded of (1) (I am not), (2) does not follow. A society of self-absorbed greedy imperialists might all agree expensive operations to extend their lives a few years, in the process consuming resources that might have saved hundreds of starving children in Africa, are a wise and worthwhile use of resources. And they would still be profoundly wrong.
Our ambitious academic wisely chooses as his area of moral inquiry not a subject in which Americans are unanimously agreed in their depravity, but rather a subject in which different Americans are depraved in different ways. By focusing on the points of disagreement the world has with itself, rather than the profound and fundamental immorality of the world, an ambitious academic finds a comfortable niche where he can use his moral sophistry to make himself a friend of the world, congratulate the world for being so consistent in its philosophy of selfishness and greed, and win tenure and applause.
On page 66 we find a typical formulation of a repetitive formula. What is the proper response of the group when confronted with moral situation X? But a moral person has already severed himself from the group. Groups are led by conmen who seduce vulnerable minds into putting them into a positions of power. Virtuous men and women are always alone. We die on crosses. But in _Killing and Saving_, the Constantinian premise that rulers and groups can be moral is assumed without our author showing even the faintest glimmer of awareness that he makes this assumption, and certainly without showing any intent whatsoever to examine or question it.
Indeed, the assumption that a community of scholars, working together, can divide and conquer the study of morality the same way molecular biologists divide and conquer the study of the genome, is so fundamentally encoded into the intellectual viewpoint of the book, the assumption is not even hinted at. But in a fallen world in which institutions are ruled by greed and ambition, how can we so sanguinely assume that a task can be pristinely divided without the worldly institutions that do the dividing corrupting the study at the outset with their unconscionable assumptions? Is it really plausible to suppose the study of morality is compatible with any sort of worldly ambition, academic or otherwise?
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