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It functions, given its character, as the final point of orientation for moral concerns, in that inter alia this is why the concept was engaged. , where 21 Habermas recognizes the break in the history of philosophy consequent on a loss of an acknowledgement of the centrality of an idea of God. Habermas notes “the methodical atheism of Hegelian philosophy and of all philosophical appropriation of essentially religious contents” (Habermas 2002, p. 68). 22 With regard to Christian theology and in recognition of the centrality of one Person (the Father) to the significance of morality, one can appreciate the evil of the doctrine of the filioque (the later Western Christian claim that the Holy Spirit proceeds in eternity from both the Father and the Son).

Western Christianities’ exaggerated expectations from human discursive reflection produced a conceptually domesticated God,24 as well as an expectation that natural law and common goods could be understood apart from God. These changes in the end engendered much of the character of contemporary moral discourse, including the attempt to substitute the perspective of reason for a God’s-eye perspective, which has led to the plurality of moralities incarnate in a plurality of rational moral perspectives that frames the salient moral pluralism and agnosticism of our contemporary age, which this chapter critically confronts (Buckley 1987).

In the worst-case scenario, that the views of the pagan moral philosophers “are all inventions of devils, and contrary to nature, even nature herself would testify” (Chrysostom 1994, vol. 10, p. 5). 15 In his second homily on the Gospel of St. John, St. John Chrysostom stresses the inability of philosophical reflection to comprehend the true context and condition of man. “The human soul is simply unable thus to philosophize on that pure and blessed nature; on the powers that come next to it; on immortality and endless life; on the nature of mortal bodies which shall hereafter be immortal; on punishment and the judgment to come; … what is the nature of virtue, what of vice” (Chrysostom 1994, vol.

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Cruiser Chinese


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