Contemporary debates about sexual ethics are dominated by a consent-oriented approach—consensualism. This position well explains the immorality of such acts as rape, pedophilia, bestiality and necrophilia. However, consensualism faces difficulties when it comes to adultery or HIV transmission. This article analyzes such unacquired moral obligations not to engage in consensual sex. A new natural law approach is proposed to explain and justify these obligations. This position places central importance in the evaluation of sexual acts on whether they are aimed (...) at achieving some common good and whether they harm some other good. As will be shown, the new natural law overcomes the difficulties of consensualism and grounds unacquired obligations in sexual ethics. And if this approach is combined with a pluralistic view of the goods that are realized in sex, then the new natural law does not allow the conservative conclusions about sexual morality inherent in the old natural law theory. (shrink)

John Wesley insisted that love is the “sum of all” in real Methodism, Christianity, and True Religion. This “sum” includes “God is love,” the two love commandments, and all beliefs, affections, and good works that are derived from, express, and nurture love to God, neighbors, and every creature God has made. Wesley expressly rejected Biblical doctrines and practices that are unloving such as predestination, God hated Esau, and the many malicious and vengeful imprecatory Psalms. Wesley’s example encourages us to reconsider (...) LGBTQ issues in light of “What would be the most loving thing to do?,” and to reject such unloving and unethical Biblical commandments as putting to death all people who work on the Sabbath, all practicing male homosexuals, and both the male and female partners involved in adultery. What else? Taking Wesley very seriously might require changes in the curriculum of Wesleyan divinity schools, and in the contents of Wesleyan preaching. (shrink)

Moral error theory claims that all moral judgments are in error. Moral abolitionism is the view that the error theorist should then eliminate moral talk or judgments. This paper discusses the possible effects of adopting abolitionism on lying, breaking the law, adultery, and murder/revenge.

Prophets and Their Teachings on the Universal Law of Balance in Nature -/- Throughout history, prophets and spiritual teachers from major religions have conveyed divine wisdom about the fundamental principles that govern human life and the natural world. One of the most essential and recurring themes in their teachings is balance—both within the self and in the universe. The idea of balance in nature is not just a scientific or philosophical concept; it is deeply embedded in religious teachings, where it (...) is often associated with justice, harmony, and divine wisdom. -/- This essay explores how the teachings of various prophets and religious figures align with the universal law of balance in nature, emphasizing how their guidance promotes equilibrium in human behavior, society, and the environment. -/- The Concept of Universal Balance in Religious Teachings -/- The universal law of balance in nature suggests that all aspects of existence are governed by equilibrium. When balance is maintained, harmony and sustainability prevail, but when it is disrupted, chaos and suffering follow. This idea is reflected in the teachings of prophets from different traditions, who have warned against excesses and guided humanity toward a balanced way of living. -/- 1. Prophet Muhammad and the Principle of Moderation (Islam) -/- In Islam, Prophet Muhammad (peace be upon him) emphasized the importance of balance in all aspects of life. The Quran states: -/- “Thus, We have made you a just community that you will be witnesses over the people.” (Quran 2:143) -/- This verse highlights the concept of a “middle path,” where believers are encouraged to avoid extremes in wealth, worship, and personal conduct. -/- Examples of Balance in Islam -/- Balance in Worship and Life Responsibilities: The Prophet discouraged excessive asceticism, saying, “Your body has a right over you, your family has a right over you, and your Lord has a right over you.” This means a person should not neglect their health or family in pursuit of religious devotion. -/- Balance in Economic Justice: Islam encourages wealth accumulation through lawful means but commands the wealthy to share with the poor through Zakat (charity) to prevent economic inequality. -/- Balance in Environmental Stewardship: The Prophet encouraged conservation, advising not to waste water even when performing ablution next to a river. -/- 2. Jesus Christ and the Balance Between Justice and Mercy (Christianity) -/- Jesus Christ (peace be upon him) taught about maintaining balance between justice and compassion. He emphasized love, forgiveness, and righteousness while also upholding moral responsibility. -/- Examples of Balance in Christianity -/- Balance in Judgment: Jesus upheld moral laws but also demonstrated compassion. When a woman was accused of adultery, he said, “Let he who is without sin cast the first stone.” (John 8:7). This shows the balance between enforcing justice and offering mercy. -/- Balance Between Wealth and Spirituality: Jesus taught that wealth should not dominate one’s heart. “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." (Matthew 19:24). However, he did not reject wealth outright but taught that it must be used for good. -/- Balance in Love and Discipline: Jesus preached love but also emphasized accountability, reminding people that forgiveness does not mean the absence of justice. -/- 3. The Teachings of the Buddha on the Middle Way (Buddhism) -/- Although not considered a prophet in the Abrahamic sense, Siddhartha Gautama, known as the Buddha, emphasized balance through the doctrine of the Middle Way. This principle teaches that neither extreme asceticism nor indulgence leads to enlightenment; rather, a path of moderation brings harmony. -/- Examples of Balance in Buddhism -/- Balance in Desires: Before attaining enlightenment, the Buddha experienced both extreme luxury as a prince and extreme asceticism as a monk. Realizing both were harmful, he taught the Middle Way: living with neither indulgence nor deprivation. -/- Balance in Emotions: Buddhist teachings emphasize equanimity—staying balanced in both joy and suffering. This aligns with the law of nature, where all things are impermanent, and excessive attachment or aversion leads to suffering. -/- 4. Moses and the Laws of Justice and Order (Judaism) -/- Prophet Moses (peace be upon him) delivered divine laws that established balance in society. The Ten Commandments, given to guide human behavior, promote justice, honesty, and moral integrity. -/- Examples of Balance in Judaism -/- Balance in Law and Mercy: The principle of “an eye for an eye” (Exodus 21:24) is often misunderstood, but it fundamentally conveys the idea of proportionate justice—a principle that maintains societal balance. -/- Balance in Leadership: Moses was a strong leader but also a humble servant of God, showing that true leadership requires both authority and compassion. -/- Balance in Sabbath Observance: Judaism teaches that work is important, but rest and worship are equally necessary. The Sabbath (Shabbat) is a day of rest to maintain a balance between labor and spiritual rejuvenation. -/- 5. Laozi and the Taoist Concept of Yin and Yang (Taoism) -/- Laozi, the founder of Taoism, introduced the idea of Tao (the Way), which emphasizes balance in nature. His teachings focus on the Yin-Yang principle, where opposite forces (light and dark, strong and weak) are interconnected and necessary for harmony. -/- Examples of Balance in Taoism -/- Balance in Nature: Taoist philosophy teaches that trying to force control over nature disrupts harmony. For example, excessive deforestation leads to climate imbalance. -/- Balance in Leadership: Laozi emphasized wu wei—non-interference—where leaders should guide rather than control. This reflects the balance between action and patience in governance. -/- 6. Hinduism and the Concept of Dharma (Hinduism) -/- Hinduism emphasizes Dharma, which means duty, righteousness, and balance in life. The Bhagavad Gita teaches that every individual has a duty to maintain harmony in their personal and social life. -/- Examples of Balance in Hinduism -/- Balance in Life Stages (Ashramas): Hindu philosophy divides life into four stages—student life, householder life, hermit life, and renunciation—each stage balancing material and spiritual responsibilities. -/- Balance in Karma: The law of karma teaches that actions have consequences, emphasizing that ethical balance must be maintained to achieve spiritual liberation (moksha). -/- Balance in Diet and Health: Ayurveda, the traditional Hindu system of medicine, promotes Sattvic (pure) food and a balanced lifestyle for physical and mental well-being. -/- Modern Implications of the Universal Law of Balance -/- The teachings of these prophets and religious traditions demonstrate that balance is not only a natural law but also a moral and social necessity. -/- 1. Environmental Balance -/- Islamic teachings on conservation: Islam encourages environmental responsibility through teachings on sustainable living. -/- Christian teachings on stewardship: The Bible commands humans to care for God’s creation. -/- Hindu respect for nature: Rivers, mountains, and forests are considered sacred. -/- 2. Social and Economic Balance -/- Confucianism’s Social Harmony: Confucius emphasized that rulers must ensure economic balance by promoting fairness. -/- Islamic Finance: Islamic principles prohibit exploitative interest (riba) to prevent economic imbalance. -/- Buddhist Mindful Economics: Encourages reducing greed and promoting ethical business practices. -/- 3. Inner Balance and Mental Well-being -/- Jainism’s Ahimsa (Non-Violence): Jain teachings emphasize inner peace by avoiding harmful emotions like anger and greed. -/- Christianity’s Peace Teachings: Jesus taught that true peace comes from within, encouraging people to find balance between worldly duties and spiritual fulfillment. -/- Conclusion -/- The universal law of balance in nature is deeply embedded in the teachings of major religious traditions. Whether it is Islam’s call for moderation, Christianity’s balance between justice and mercy, Buddhism’s Middle Way, Hinduism’s Dharma, or Taoism’s Yin and Yang, all these teachings highlight the importance of equilibrium in life. -/- By applying these timeless principles, humanity can create a more just, sustainable, and harmonious world. -/- . (shrink)

Conditional willing of morally impermissible actions like adultery tells us something about the moral agent, as does the liability to will such actions in certain unrealised contingencies. However, I argue, a liability to will wrongful actions in some circumstances need not (though it might) affect the moral permissibility of the act intended here and now e.g. terms of going through a marriage ceremony or enjoying sexual acts with one's spouse. This chapter explores the issue of conditional, preparatory or contingent (...) intentions of spouses with critical reference to work of John Finnis in this area. (shrink)

This paper investigates “A Feminist Interpretation and Reconstruction of John 7:53-8:11 in the light violence Against Women and its Implications Today.” This comes on the heels of the fact that violence against women is not only a fact of the contemporary times but was there in the days of Jesus Christ. The paper using two major theories of Feminist hermeneutics, especially the Hermeneutics of Recounting Tales of Terror in Memoriam and the Hermeneutic of Documenting Cases Against Women in the Bible (...) and social feminism theories of Radical Feminism and Liberal Feminism. This work brought to the fore that in most interpretation of John 7:53-8:11, the emphasis has been on forgiveness of sin and the issue of ὁ ἀναμάρτητος (that is one without sin) without any note about the andriarchal system of which the „adulterous‟ woman was a victim of. This paper which used the New Revised Standard Version (NRSV) as its preferred translation because of its gender sensitivity arrived at the conclusion that, the whole episode was male orchestrated; the Scribes and Pharisees bringing the woman to be judged by Jesus without the man in the alleged “adultery” case tantamount to judging the female fold different from the male fold; and that, there was no actual committing of adultery by the woman who was brought to Jesus, but she was brought to Jesus because of the inferiority, weak and vulnerable place of women in Jesus‟ andriarchal community. Hence, Jesus setting the woman free typified the role of religion as the vanguard in ending violence against women. (shrink)

Ethics and responsibility would be a vexing or awesome topic that the contemporary citizen more likely wishes to avoid giving his or her views or opinions. That is perhaps because the society transforms rapidly and turns to become more diverse from the past decades. These concepts, on the other, comes not in the ancient or middle era classics, but from the near modern context in 18th England and French land. In dealing with the nature and relationship between the two concepts, (...) another notion of morality also comes into a comparative context. Morality, if often interchangeably used with the ethics, could be seen in some differences that ethics is a dimension one step removed from action. So we used to preach our dependents or subjects to conform their conduct to the kind of moral demand, "Exert your best to the interest of nations or society," "Practice a love and humiliation with brothers, sisters and neighbors," "Never be drunken while driving," "Do not commit an adultery or do not steal other’s property," and the likes. Law, then, would be a minimal of morality which prescribes a prohibited conduct and corresponding criminal sanctions proportionally with the gravity of culpability or social harms. Those concepts might share a common element in a great extent, but could be made distinguished in some of subtleties. (shrink)

Once again the decision and court opinion are an element within the general understanding of law at least in the common law countries. A lawyerly way has implications in shaping the pattern of public administration, but in differing extent of public attraction or normative impact. -/- First, while the Constitution of United States had brought a popular democracy and Constitution-based structure of government, the Ancient Regime had been overhauled in new land. The “nobility” as a basis of government was dispelled, (...) and people arose as a main class or pillar of nation. As we take a precept of chaotic years from the Articles of Confederation thorough the Constitution, the earlier ambition was mixed between the diplomatic unity and one strong national government. This context implicates much over the centuries and can also be illustrated with a residue of classic and present practice of international politics. The characteristics as temporal for the years would more properly be sensible with the kinds of description, for example, “atmosphere of war, interstate comity or discredit, chaos from the heterogeneous regional power and social incongruence nationally.” A threat from the mainland Europe had been constant at considerable period of time upon the independence. For the nation, it is more urgent to make it clear who will decide the will of nation, how to effectively consolidate the function of government, or how to manage the least of nation with the subjects than active interaction with the people, although the people are one distinct element of new Constitution and ideologically pronounced in the preamble of Constitution. This generally led to recognition that the role of Constitution and Supreme Court were minimal in terms of public policy making and that their policy contained in the opinion often is sheer of internal issues among the public power other than those of people. The kind of Kantian ambition for the universal justice on liberty and equality, hence, should wait for more prosperous time afterwards that people tend to be conscious of their basic rights or public good from the arbitrary rule of majority, given our concocted recognition from the kind of public policy ideals from Bentham, “the greatest happiness of greatest number,” and “revolutionary spirit on people.” It perhaps would not be irrelevant, in understanding of the impact of judicial rulings on public policy, that the US is other than unitary system of government. Oftentimes the kind of rulings on criminalization of adultery or right to privacy would surprise the people, but the kind of oxymoron or public debate, as likely persistent over the decades and diverse reaction, would normally not be present in the jurisdictions of unitary system. The people of such jurisdictions would be more than receptive, and be readily marshaled to adapt with the public guidelines elucidated by the court ruling. We also chat on the multiculturalism in the society and workplace. Given the judicial activism, the Supreme Court justices might be clairvoyant, who would be equipped with goodwill, wisdom and almighty intelligence to assuage an untreatable scope of interests and state specificities. Foreign lawyers would find such ample source of laws in surprise, who might envy a wide coverage of judicial interests. They perhaps would take the US context as the kind of insightful classroom and learn the lessons from their case laws. (shrink)

In some cultures, people tend to believe that it is very important to be sexually exclusive in romantic relationships and idealise monogamous romantic relationships; but there is a tension in this ideal. Sex is generally considered to have value, and usually when we love someone we want to increase the amount of value in their lives, not restrict it without good reason. There is thus a call, not yet adequately responded to by philosophers, for greater clarity in the reasons §why (...) it might be reasonable for a couple to adopt a policy of sexual exclusivity. This article argues that we cannot justify the demand for sexual exclusivity by a need to protect the relationship from the risk of one partner ‘trading-up’, or by appealing to jealousy. However, sexual exclusivity can be intelligible if it supports the romantic relationship and helps to distinguish it from other relationships. Nonetheless, sexual exclusivity ought not to be the hegemonic social norm that it currently is in some societies because this diminishes the potential value it might have and gives the idea of faithfulness the wrong focus. (shrink)