Sexism in the News Media

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Question 21.21. Rachels claims that most actual cases of killing: (Points : 1)are morally worse than most actual cases of letting die.
are morally the same most actual cases of letting die.
are morally less bad than most actual cases of letting die.
are morally required.
Question 22.22. Michael Walzer argues that in the unique world of war, both morality and authority are (Points : 1)radically contested
established by rules of war
established by neutral states
none of the above
Question 23.23. According to Mill, utilitarian morality holds that: (Points : 1)If each individual strives to maximize their own happiness, the happiness of all will follow.
Each individual is required to sacrifice their own individual happiness for the happiness of all.
With the right social arrangements and education, individuals can come to associate their own individual happiness with the happiness of all.
Neither the happiness of the individual nor the happiness of all is worth pursuing, since neither is attainable in this life.
Question 24.24. Nagel argues that the atomic bomb attacks on Hiroshima and Nagasaki were just like what other kind of action, just on a larger scale? (Points : 1)Killing the wife and child of someone attacking you in order to distract him from his attack.
Bombing a munitions factory and killing some of the civilian workers inside.
Firing at an enemy soldier and hitting an innocent bystander with a stray bullet.
Bombing a convoy of enemy soldiers.
Question 25.25. According to the scene from The Bridge on the River Kwai, what is the ultimate reason Colonel Nicholson (Alec Guinness) insists that the soldiers work hard to build the best bridge possible: (Points : 1)Because even in captivity, they know that God is watching them.
So that the British forces will be able to fight the Japanese more effectively.
Because the better the bridge, the more benefit they will receive and less punishment they will endure from their captors.
Because it is an expression of the strength and dignity of a soldier even in captivity.
Question 26.26. Which of the following makes it difficult to calculate the utility of an act (Points : 1)the time frame of the consequences
disagreements about the meaning of pleasure or happiness
determining what constitutes the greatest good
all of the above
Question 27.27. Hill claims that a fruitful way to think about the badness of destroying the environment is: (Points : 1)To think about what kind of human would choose to destroy the earth.
To appeal to theories about God and care for the earth.
To examine people’s intuitions about whether it is right to harm the environment.
To examine the rights that belong to the environment and act on the basis of those rights.
Question 28.28. Robinson describes magnanimity as the mean between the extremes of: (Points : 1)Vanity and vice
Generosity and selfishness
Generosity and greed
Vanity and pusillanimity
None of the above
Question 29.29. In the video “Sexism in the News Media 2012” some newscasters blame military women for this (Points : 1)being killed in combat
being raped
not being able to have children
being war heroes
Question 30.30. Rachels concludes that: (Points : 1)active euthanasia is always worse than passive euthanasia.
passive euthanasia is always worse than active euthanasia.
active euthanasia is always morally permissible.
none of the above.

What, according to Tom Regan, is the contractarian approach to ethics?

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Question 11.11. Kant explains that respect for a person is: (Points : 1)the recognition of the worth of the person’s potential contribution to society.
dependent upon whether the person respects others.
both A and B
none of the above.
Question 12.12. In the video, “Drones Are Ethical and Effective,” Kenneth Anderson argues that the use of drones is ethical because (Points : 1)it provides a greater separation between the target and operator
it allows us to maintain a list of high value targets
it is more precise than other forms of weaponry
none of the above
Question 13.13. Which one of these is not
a way of expressing Kant’s Categorical Imperative? (Points : 1)Act as if the maxim of your action were to become by your will a universal law.
Act that you use humanity, whether in your own person or in the person of another, always at the same time as an end, never merely as a means.
Act so that the maxim of your action ensures the satisfaction of your desires.
None of the above.
Question 14.14. According to Tom Regan, which of the following should compel us to accept the equal rights of animals? (Points : 1)Sentiment – our feelings for the welfare of animals
Law – legal regulations requiring us to respect the rights of animals
Reason – this theory has the best reasons on its side
Religion – the laws of God mandate human compassion
Question 15.15. Hill uses this technique in the middle of the article to examine ideas about the human’s place within nature: (Points : 1)He presents specific factual examples that demonstrate harm to the environment.
He presents a fictional example of a perfect island.
He asks the reader to imagine a specific world that contained inherent worth.
He creates a dialogue between an environmentalist and anti-environmentalist.
Question 16.16. Aristotle regards passions and feelings like anger as: (Points : 1)a sign that one lacks rational control over one’s state of mind.
always either an excess or a defect in one’s character.
capable of excess, defect, or the intermediate state characteristic of virtue.
Both (a) and (b).
Question 17.17. Midgley analyzes the position that each society is a separate culture with its own values. This position is known as (Points : 1)Moral relativism
Moral isolationism
Moral structuralism
Moral voluntarism
Question 18.18. What, according to Tom Regan, is the contractarian approach to ethics? (Points : 1)The view that individuals have rights because of a set of rules that they agree to follow, as with agreeing to the terms of a contract
The view that all animals have rights because of the agreements that we have made (or should make) with them
The view that what is morally relevant is the pain and suffering that an animal endures when we mistreat it
The view that all humans have equal rights independent of particular abilities
Question 19.19. Thomas Nagel argues that all rules of engagement should be governed by the utilitarian principle that (Points : 1)any means can be justified if it leads to a worthy end
the greatest good can justify targeting noncombatants
we are always justified in attacking the tyranny of the majority
none of the above
Question 20.20. According to Thomas Nagel’s article, “War and Massacre,” the absolutist position that creates no problems of interpretation is (Points : 1)rule utilitarianism
act utilitarianism
pacifism
humanitarian intervention

What moral theory does Jeremy Bentham (with whom Singer seems to agree) endorse?

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1. The conventional doctrine is endorsed by: (Points : 1)Rachels.
the American Medical Association.
both a and b.
neither a nor b. Question 2.2. What moral theory does Jeremy Bentham (with whom Singer seems to agree) endorse? (Points : 1)Moral relativism
Anarchism
Utilitarianism
Social Contract Theory Question 3.3. In the video “Drones Are Not Ethical and Effective,” Jeremy Waldron argues that drones are not ethical because their use involves (Points : 1)total transparency and accountability
the assurance that only combatants will be targeted
the maintenance of a secret death list by government authorities
all of the above Question 4.4. What does Noddings say about women’s feelings about the death of the body? (Points : 1)Women, more than anyone, just want to know that the soul of their child has gone to heaven
Women know the preciousness of the body because they create them and care for them
Women are happy not to have to deal with the messiness of dead bodies
Men tend to be more sensitive to the death of the body since they are the ones that have to risk their own lives in war Question 5.5. If Midgley is correct, moral scepticism (Points : 1)Leads to inaction.
Leads to crude opinions.
Leads to immorality.
Rejects all criticism.  Question 6.6. In what way would Hill’s notion of “self-acceptance” correspond to Aristotle’s conception of eudaimonia? (Points : 1)They both are inherently selfish and contrary to virtue.
They both require the virtues of arrogance and pride.
Neither has anything to do with ethics.
They both involve acknowledging that we are the sorts of creatures we are. Question 7.7. In The Emperor’s Club, what best describes the teacher’s (Kevin Kline) response to his student’s (Emile Hirsch) admission of cheating?  (Points : 1)He hugged him and thanked him for being honest.
He threatened to turn him in and have him punished.
He challenged him to regard virtue and character as more important than success alone.
He reminded him that it is against school policy to cheat, and thus that he erred by breaking the school’s rules. Question 8.8. Which of the following does Tom Regan say about the utilitarian approach to animal ethics? (Points : 1)It is inadequate because it does not give value to individuals but only to their feelings
It is perfect because it does not allow for discrimination based upon morally irrelevant attributes like race or species
It is wrong because it treats human suffering as more important than animal suffering
It ignores everything that does not have enough ‘utility’ and therefore does not take into account important things that it does not consider ‘useful’ Question 9.9. A false promise, according to Kant, is: (Points : 1)something that I could never will to be universal law.
something that I could will to be universal law only when it benefits the majority.
something that I could will to be universal law only when it benefits me.
something that I could will to be universal law only when it prevents a greater wrong. Question 10.10. What does Tom Regan say about the cruelty/kindness approach to animal ethics? (Points : 1)The best way to explain animal ethics is in terms of our obligation to be kind and not cruel to animals
It is inadequate because it is possible to do wrong while being kind, and it is possible to do wrong without being deliberately cruel
It has no relevance to animal ethics because animals are cruel to each other
You have to be cruel to be kind, in the right measure

The Gospel According To Luke

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The Gospel According To Luke (Introduction)[1]

The Gospel according to Luke is the first part of a two-volume work that continues the biblical history of God’s dealings with humanity found in the Old Testament, showing how God’s promises to Israel have been fulfilled in Jesus and how the salvation promised to Israel and accomplished by Jesus has been extended to the Gentiles. The stated purpose of the two volumes is to provide Theophilus and others like him with certainty—assurance—about earlier instruction they have received (Lk 1:4). To accomplish his purpose, Luke shows that the preaching and teaching of the representatives of the early church are grounded in the preaching and teaching of Jesus, who during his historical ministry (Acts 1:21–22) prepared his specially chosen followers and commissioned them to be witnesses to his resurrection and to all else that he did (Acts 10:37–42). This continuity between the historical ministry of Jesus and the ministry of the apostles is Luke’s way of guaranteeing the fidelity of the Church’s teaching to the teaching of Jesus.

Luke’s story of Jesus and the church is dominated by a historical perspective. This history is first of all salvation history. God’s divine plan for human salvation was accomplished during the period of Jesus, who through the events of his life (Lk 22:22) fulfilled the Old Testament prophecies (Lk 4:21; 18:31; 22:37; 24:26–27, 44), and this salvation is now extended to all humanity in the period of the church (Acts 4:12). This salvation history, moreover, is a part of human history. Luke relates the story of Jesus and the church to events in contemporary Palestinian (Lk 1:5; 3:1–2; Acts 4:6) and Roman (Lk 2:1–2; 3:1; Acts 11:28; 18:2, 12) history for, as Paul says in Acts 26:26, “this was not done in a corner.” Finally, Luke relates the story of Jesus and the church to contemporaneous church history. Luke is concerned with presenting Christianity as a legitimate form of worship in the Roman world, a religion that is capable of meeting the spiritual needs of a world empire like that of Rome. To this end, Luke depicts the Roman governor Pilate declaring Jesus innocent of any wrongdoing three times (Acts 23:29; 25:25; 26:31–32). At the same time Luke argues in Acts that Christianity is the logical development and proper fulfillment of Judaism and is therefore deserving of the same toleration and freedom traditionally accorded Judaism by Rome (Acts 13:16–41; 23:6–9; 24:10–21; 26:2–23).

The prominence given to the period of the church in the story has important consequences for Luke’s interpretation of the teachings of Jesus. By presenting the time of the church as a distinct phase of salvation history, Luke accordingly shifts the early Christian emphasis away from the expectation of an imminent parousia to the day-to-day concerns of the Christian community in the world. He does this in the gospel by regularly emphasizing the words “each day” (Lk 9:23; cf. Mk 8:34; Lk 11:3; 16:19; 19:47) in the sayings of Jesus. Although Luke still believes the parousia to be a reality that will come unexpectedly (Lk 12:38, 45–46), he is more concerned with presenting the words and deeds of Jesus as guides for the conduct of Christian disciples in the interim period between the ascension and the parousia and with presenting Jesus himself as the model of Christian life and piety.

Throughout the gospel, Luke calls upon the Christian disciple to identify with the master Jesus, who is caring and tender toward the poor and lowly, the outcast, the sinner, and the afflicted, toward all those who recognize their dependence on God (Lk 4:18; 6:20–23; 7:36–50; 14:12–14; 15:1–32; 16:19–31; 18:9–14; 19:1–10; 21:1–4), but who is severe toward the proud and self-righteous, and particularly toward those who place their material wealth before the service of God and his people (Lk 6:24–26; 12:13–21; 16:13–15, 19–31; 18:9–14, 15–25; cf. Lk 1:50–53). No gospel writer is more concerned than Luke with the mercy and compassion of Jesus (Lk 7:41–43; 10:29–37; 13:6–9; 15:11–32). No gospel writer is more concerned with the role of the Spirit in the life of Jesus and the Christian disciple (Lk 1:35, 41; 2:25–27; 4:1, 14, 18; 10:21; 11:13; 24:49), with the importance of prayer (Lk 3:21; 5:16; 6:12; 9:28; 11:1–13; 18:1–8), or with Jesus’ concern for women (Lk 7:11–17, 36–50; 8:2–3; 10:38–42). While Jesus calls all humanity to repent (Lk 5:32; 10:13; 11:32; 13:1–5; 15:7–10; 16:30; 17:3–4; 24:47), he is particularly demanding of those who would be his disciples. Of them he demands absolute and total detachment from family and material possessions (Lk 9:57–62; 12:32–34; 14:25–35). To all who respond in faith and repentance to the word Jesus preaches, he brings salvation (Lk 2:30–32; 3:6; 7:50; 8:48, 50; 17:19; 19:9) and peace (Lk 2:14; 7:50; 8:48; 19:38, 42) and life (Lk 10:25–28; 18:26–30).

Early Christian tradition, from the late second century on, identifies the author of this gospel and of the Acts of the Apostles as Luke, a Syrian from Antioch, who is mentioned in the New Testament in Col 4:14, Phlm 24 and 2 Tm 4:11. The prologue of the gospel makes it clear that Luke is not part of the first generation of Christian disciples but is himself dependent upon the traditions he received from those who were eyewitnesses and ministers of the word (Lk 1:2). His two-volume work marks him as someone who was highly literate both in the Old Testament traditions according to the Greek versions and in Hellenistic Greek writings.

Among the likely sources for the composition of this gospel (Lk 1:3) were the Gospel of Mark, a written collection of sayings of Jesus known also to the author of the Gospel of Matthew (Q; see Introduction to Matthew), and other special traditions that were used by Luke alone among the gospel writers. Some hold that Luke used Mark only as a complementary source for rounding out the material he took from other traditions. Because of its dependence on the Gospel of Mark and because details in Luke’s Gospel (Lk 13:35a; 19:43–44; 21:20; 23:28–31) imply that the author was acquainted with the destruction of the city of Jerusalem by the Romans in A.D. 70, the Gospel of Luke is dated by most scholars after that date; many propose A.D. 80–90 as the time of composition.

Luke’s consistent substitution of Greek names for the Aramaic or Hebrew names occurring in his sources (e.g., Lk 23:33; Mk 15:22; Lk 18:41; Mk 10:51), his omission from the gospel of specifically Jewish Christian concerns found in his sources (e.g., Mk 7:1–23), his interest in Gentile Christians (Lk 2:30–32; 3:6, 38; 4:16–30; 13:28–30; 14:15–24; 17:11–19; 24:47–48), and his incomplete knowledge of Palestinian geography, customs, and practices are among the characteristics of this gospel that suggest that Luke was a non-Palestinian writing to a non-Palestinian audience that was largely made up of Gentile Christians.

The principal divisions of the Gospel according to Luke are the following:

  • The Prologue (1:1–4)
  • The Infancy Narrative (1:5–2:52)
  • The Preparation for the Public Ministry (3:1–4:13)
  • The Ministry in Galilee (4:14–9:50)
  • The Journey to Jerusalem: Luke’s Travel Narrative (9:51–19:27)
  • The Teaching Ministry in Jerusalem (19:28–21:38)
  • The Passion Narrative (22:1–23:56)

VIII      The Resurrection Narrative (24:1–53)

               [1] From the USCCB website.