By Richard Swinburne
In line with how we deal with others, we gather benefit or guilt, deserve compliment or blame, and obtain present or punishment, having a look in spite of everything for atonement. during this examine exclusive theological thinker Richard Swinburne examines how those ethical strategies follow to people of their dealings with one another, and analyzes those findings, deciding on which models of conventional Christian doctrines--sin and unique sin, redemption, sanctification, and heaven and hell--are thought of morally acceptable.
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Additional info for Responsibility and Atonement (Clarendon Paperbacks)
Rewards, like punishments, serve an expressive purpose . . ' He goes on (p. 242) to comment on the danger that rewards may lose their expressive purpose, and come to function solely as bribes. 66 they make it good that others should show their acknowledgement and appreciation of such acts, perhaps constituting such acknowledgement as serious by conjoining it with some service or present. The first reason is that it is good in itself that one person, whoever he is, should acknowledge the achievements of another.
To accept a present may sometimes encourage a friendship which the intended recipient knows will disappoint the donor—it is often good that a lady should send back the presents of a suitor, friendship with whom will lead only to an unhappy love affair. 64 misunderstood by others—which is why government ministers ought not to accept large presents from foreign businessmen. If it is accepted, however, the favour creates a new situation. It is now appropriate that the beneficiary should respond—in word and deed.
21 I believe that men do have free will in this sense and I have argued for it elsewhere;22 I shall assume that men do have free will in this sense in subsequent chapters. 21 A different objection to the view that men are morally responsible for some actions is the objection that there is no continuing subject of experience and action from moment to moment, only a somewhat similar bundle of bodily matter and character. From that it would follow that there is in reality no later person identical with the earlier person, able to bear responsibility for the past deed.