"Moral Monsters" from the Perspectives of Psychology, Philosophy, and Theology
Prominent philosopher of ethics Trudy Govier argued against the existence of moral monsters - people who had committed extreme crimes and could not be morally transformed. She asserted that one should hate the evil deeds but not the evil-doer because a human does not lose his/her humanity just becau...
| Published in: | Journal of psychology and christianity |
|---|---|
| Authors: | ; ; |
| Format: | Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
[2017]
|
| In: |
Journal of psychology and christianity
|
| Standardized Subjects / Keyword chains: | B
Govier, Trudy 1944-
/ Evil
/ Criminal psychology
/ Criminals in literature
|
| RelBib Classification: | NCB Personal ethics ZD Psychology |
| Further subjects: | B
GOVIER, Trudy
B GOOD & evil B Criminal psychology B Faith B AUGUSTINE, Saint, Bishop of Hippo, 354-430 B THOMAS, Aquinas, Saint, ca. 1225-1274 B Irenaeus, Saint, Bishop of Lyon |
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| 245 | 1 | 0 | |a "Moral Monsters" from the Perspectives of Psychology, Philosophy, and Theology |c Chong Ho Yu (Azusa Pacific University), Stephen Lambert (Azusa Pacific University), Kwok-Tung Cheung (University of Dayton) |
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| 520 | |a Prominent philosopher of ethics Trudy Govier argued against the existence of moral monsters - people who had committed extreme crimes and could not be morally transformed. She asserted that one should hate the evil deeds but not the evil-doer because a human does not lose his/her humanity just because of what he/she did. She further argued that this approach conforms to the Christian tradition. This article examines Govier's arguments from psychological, philosophical, and theological perspectives. It is suggested that separating the evil - doer from the evil deed is logically unsound. Moreover, Govier's "compulsive liar argument" also does not free the agent from moral responsibilities. In addition, by examining the theology of Irenaeus, Augustine, and Aquinas, it was found the idea of the non-existence of moral monsters is incompatible with the Christian tradition. The very nature of the Christian faith is an answer to the sinful human nature and the possibility of its total perversion. Further, Govier's idea does not lead to practical implications because the legal systems in many countries refuse to reform psychopaths, treating them as irreparably evil. Truly, the ideal of "moral saints" and the anti-ideal of "moral monsters" helps us work toward desirable moral goals and repel us from the point of no return. | ||
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