Teaching Religious Ethics at Secondary School Level:Religious Ethics and Spirituality Conference

Dialogue Australasia 2002John Waters (email: jkada@btinternet.com)

As the opening scene from Irvine Welsh’s Trainspotting demonstrates people of all ages today are facing the demands of a materialistic society which urges them to choose. However Irvine’s irony will not have been lost on most of us as we realize the tongue in cheek nature of Choice. Many people travel through life without making choices, rather conforming to peer pressure and conventional expectation.

Self-understanding

To what extent does school equip young people for the task of facing the ethical decisions which they encounter on a daily basis? A central role that can be played by educators is highlighted in Herman Hesse’s novel Siddharta, where the poignant question is raised:

“Slowly the thinker went on his way and asked himself: what is it that you wanted to learn from teachings and teachers, and although they taught you much, what was it that they could not teach you? And he thought: It was the self, the character and nature of which I wished to learn… Truly nothing in the world has occupied my thoughts as much as the Self, this riddle, that I live, that I am separated and different from everybody else, that I am Siddharta; and about nothing in the world do I know less than about myself.”

Theoria: Reason and Reflection

Religious Ethics has a unique opportunity to meet the challenge posed by Herman Hesse and it can achieve its goal of enabling children to grow and flourish as human beings through a two-fold approach, the key to whichkey lies in the theory behind the discipline. The difference between the Greek and Western use of the word `theory’ is instructive: in the West `theory’ has come to mean a rational hypothesis which must be logically demonstrated whilst in Eastern Christianity theoria would always remain contemplation, reflection. Therefore, in delivering the subject of Religious Ethics to young minds teachers may promote the academic rigour expected if intellectual development is to occur, though care and attention should be placed in nurturing the reflective capabilities of young persons. It is interesting to note that this two-fold approach of reason and reflection mirrors different interpretations of the imago dei within humanity: Augustine’s emphasis on a rational model for the Trinitarian God-head compared to the relational model advocated by the Cappadocian Church Fathers. Perhaps it is not a question of asking which is correct, rather acknowledging that both offer valuable insights. And insight is precisely the role of schools – as the latin definition for school states, “leisure for the pursuit of insight” (not recall, knowledge or external examination accreditation!)

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Direct / Indirect Communication

The first approach, with its emphasis on academic rigour, will focus upon teaching strategies which draw out the subtlety of reasoned debate following a spiral curriculum which builds upon previous knowledge and skills. Direct communication can be employed to clarify complex issues and skills can be offered to empower students to become independent learners who can present coherent arguments which arrive at well-informed judgements. The aim of promoting theoria, contemplation and reflection, may be achieved through indirect communication, methods which avoid a didactic methodology but rather use strategies which enable students to see truth and reality for themselves. Jesus himself remarked that he taught in parables to encourage independent thought, for too many people were passive, “forever seeing but never perceiving, forever sharing but never understanding.” (Mark 4:11/12) To promote values simply through direct communication may produce learned academics of tomorrow but it is an ill-equipped method to change people’s established prejudices, “One will sooner catch a Leviathan on a hook than convert a soul on a syllogism.” (G.K. Chesterton)

Secular or Religious Ethics

A serious issue which requires careful consideration when teaching Religious Ethics is the tension experienced between religious and secular ethics. In a predominantly secular age young people are sceptical of the word religion and associate with it not the objective rational discipline of the classroom but the confessional preaching style found in the pulpit. It is ironic that a materialist culture has alienated the word religion yet commercial publishers are only too aware that the word spirituality sells books on the open market. In a post-modern age there is an ever growing awareness of a personal search for depth and meaning which materialism is unable to satisfy. The teaching methodology which addresses this issue is one of starting from a personal search approach, through the work of Robert Kirkwood, where young people can engage with different aspects of their inner selves, and then outline a variety of secular ethical positions before considering a religious alternative. Such an approach does justice to both secular and religious ethics: the position of humanism is carefully presented and assessed, students are enriched in intellectual and historical heritage, and the religious stance may be understood within a context which takes the ethical message outside of the confines of institutional religion to the needs of young people who dwell in the world. Given such a position young people are encouraged to make informed choices. It is important to realise that just as a confessional approach to religious ethics is counter productive so too is the abuse of faith, which many young people cherish as they enter the classroom. As teachers we would do well to remember Nietzsche’s homily on encountering a small child on her way to church – he held dear within himself that he should not upset the peace and harmony of such a child. If the alleged perpetrator of deicide is sensitive to the needs of small children so too should teachers of religious ethics.

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Religious Ethics:

Years 7 and 8: A Personal Search

God Knows Who I Am by Robert Kirkwood was inspired by the poem The Circus Within Me, by Carl Sandburg, who outlines the battle within people through the use of different animals, “There is wolf in me…pointed for tearing gashes … a red tongue for raw meat … and the lapping of hot blood … There is a hog in me … a snout and a belly … a machinery for eating and grunting … There is a baboon in me … hairy under the armpits .. ready to snarl and kill … there is an eagle in me .. and the eagle flies among the Rocky mountains of my dreams…”

A variety of animals represent different ethical theories:

Dog: Egoism: (Dog eat dog, Top dog, Dog’s Life, Dogs of War, Dog is God.) Pig: Hedonism: (Pignum Champagne, Swine, Pig Sick) Gorilla: Utilitarianism / Mutualistic ethic: (You scratch my back and I’ll

scratch yours Chameleon: The ethic of a coward.

By exploring ethical theories in a humorous manner, making good use of amusing cartoons, young people are encouraged to reflect and evaluate different life-styles. Ultimately students are then encouraged to reflect on how people can distort images of themselves and are invited to consider and assess religious responses (through the teachings of Hinduism and Christianity).

Years 9: Secular and Religious Ethics / The Shoah (Holocaust)

In Year 9 students continue their personal search by exploring secular ethical beliefs:

Humanism (Historical overview, definition “Pragmatists who view life through past experience and reason”; salient beliefs: 1.Life should be as satisfying as possible for everyone; 2 All humans are equal as 3. Humans have evolved from lower life over millions of years; 4. Humans can more than ever affect the future of the planet for better or worse.)

Mutualistic Ethic: through the works of the Oxford University zoologist Richard Dawkins The Selfish Gene. Although such material may appear demanding for a Year 9 student such material is highly accessible as it involves children plying Axelrod’s Tit for Tat experiment, popularly known as the Prisoner’s Dilemma. To this end students discover and assess the merits of the tit for tat for themselves. Directed reading and video material help enhance the learning experience.

Psychology: Through the Stanley Milgram Electric Shock experiment (available as a video and extracts in Louis Pojman’s ) and Professor Zimbardo’s Prison Guard Experiment at Stanford university in 1973 – web-site offer effective follow-up and promote independent learning. Through such

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a process students are encouraged to think through the pressures and influences they face in society and distil their own personal response.

The Shoah (The Holocaust) To appreciate how ethics impacts on society and others an important feature of the Year 9 programme is the Shoah. Unlike the traditional delivery of the Shoah by the History department Religious Ethics has the opportunity to understand the Shoah from an ethical perspective – Through the Eyes of Children. Extracts from Elie Wiesel’s memoir, Night, and children’s letters are considered. Seeing how children faced the challenges of the Shoah encourages students to think through the issues on a human level. Whilst issues such as Propaganda, Scape-goating, Ghettos, Deportation and Arrival at the Camps are considered, space is offered for young minds to contemplate the very being of humanity. The evaluative nature fo the course on the Shoah closes with one of the toughest questions theology faces: “Because of the Shoah I cannot believe in G-d” Do you agree? Give reasons for your view. You should show you have considered more than one opinion. Such a question draws out both personal and evaluative responses. It stimulates debate, offers an exploration into the concept of God and opens the door to the merits of theodicies.

The above content and nature of the Year 9 course offers both academic rigour and the opportunity for deep and thoughtful contemplation. When trailed in the UK in a variety of schools the up-take for GCSE Religious Studies increased significantly. When asked why they had chosen the Religious Studies GCSE students explained that the Year 9 course was relevant to them and their current situation, offered them the opportunity to think through serious issues and gave them the opportunity to acquire new academic skills – such as how to construct Cognitive Flow Charts and Ripple Diagrams (referred to later).

Years 10 and 11: Religious Ethics

The content of the Years 10 and 11 Religious Ethics is truly delightful. Students have the basis of ethical theory acquired in Years 8 and 9 and may now start to apply them directly to a host of intriguing moral issues, as outlined below. How students approach theses issues is considered later in this paper under teaching strategies.

Medical Ethics: Abortion, IVF, Euthanasia, Suicide, Use of Animals in Medical ResearchEquality: Prejudice and Discrimination: Gender, Racial, Disability, Forgiveness and Reconciliation.Human Relationships: Family, Gender identity, Marriage, Divorce, Sexual Relations.Peace & Justice: War, Violence, Pacifism, Terrorism, Crime and Punishment.Good & Evil: Reasons for evils and suffering, Religious approaches to moral behaviour.Global issue & Ecology: Causes of poverty; attitudes to the poor and needy. Stewardship and attitudes to the environment.

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Years 12 and 13

As students progress to the highest years in secondary school education academic rigour comes to the fore and courses encourage them to acquire transferable academic skills. The syllabus on Religious Ethics provides ample opportunity for this to occur. Here ethical theories are examined in considerable depth and the application of these ethical theories to moral issues offers students the opportunity to demonstrate their moral literacy in full. As an external examination marker at A level (18 year students) it is quite breath-taking to read some of the top A grade candidates’ scripts. The syllabus that enables this to happen is:

Ethical Theory (Christian Ethics): Natural Law, Situation Ethics, Divine Command Theory of Ethics, Proportionalism, Conscience.Ethical Theory (Secular Ethics): Kant’s Categorical Imperative, Virtue ethics.Medical Ethics: Abortion, IVF, Euthanasia, Suicide, Genetic Engineering.Applied Ethics: Just War, Sexuality, Ecology.

Whilst the above syllabus enables students time to reflect and discuss important issues in becoming fully human it is nevertheless vital that Religious Ethics does not evaporate into the ether of the hot air balloon. In order to prevent the discipline descending into the swamp of cultural relativism and the tide of emotivism / subjectivism the application of academic skills is required.

Academic Rigour:

Transferable Key Academic Skills:

•Analysis: exploring the definitions of key terms.•Justification: offering objective reasons, statistics, evidence to support one’s ideas.•Structure: The ability to prioritise issues, from stimulating opening paragraphs to well-informed conclusions.•Coherence: Presenting ideas in a logical and clear manner.•Application: Applying knowledge and understanding of ethical theories to current issues.•Interpretation: Being able to analyse Biblical teachings and correctly relate it to given moral issues. Being aware of the historical background of moral philosophers and drawing out their teaching in light of the deontological / consequential framework.•Linguistic ability: A sound grasp of technical vocabulary and an ability to draw out evaluative judgements from analyzing particular definition. E.g. Utopia – derivation Greek: utopos – no place: cannot exist, may end in dystopia – hell on earth, e.g. Stalin, Russia.•Lateral Thinking: Ability for students to make connections with other subject areas to justify their particular argument, e.g. a discrepancy in Roman Catholic teaching on abortion lies in their acceptance of proportionalism with regards to Just War teaching where intrinsic evils are justified thorough the higher good that is achieved.•Implications: Being able to draw out the implications of one’s argument for human beings. The ability to appreciate the long term consequences of one’s position.

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•Evaluation: The ability to employ reasoned argument to a particular issue and so arrive at a well-informed judgement – whilst being aware of contrasting views and acknowledging objective reasons as to why one’s position is stronger.

The following key skills can be drawn out through the process of a variety of teaching strategies – outlined below:Teaching Strategies: Key Skills

Vocabulary

At the outset of the course it is helpful to emphasize the importance of students being confident with the vocabulary that they will inevitably encounter. Just as a student will struggle to become a linguist if she does not quickly come to terms with new words so too a Religious Studies student will experience a similar fate in achieving their full potential in matters theological and philosophical.

In line with the spiral curriculum students should be introduced to key terms in an accessible and manageable manner – thus enabling them to grow in confidence whilst at the same time being stretched academically. An example of the spiral development of language may be that of agape. In years 8 and 9 students begin to understand agape as Christian love, are able to offer an example to illustrate – Jean Vanier of L’Arche community, and can understand the term in relation to egoism and a mutualistic approach to ethics. In Years 10 and 11 a more formal definition may begin to arise: agape – a disinterested concern for another person’s well being. Further understanding is acquired through practical application to moral dilemmas. By Year 12 students should be in a position to critically evaluate agape: is agape a contradiction in terms: how can one be disinterested and yet also compassionate? As Joseph Fletcher, Situation Ethics, conceded, does agape collapse into utilitarianism?

Short oral vocabulary tests as part of the re-cap of last lesson at the start of each class is a helpful and pain-free way of encouraging students to appreciate the importance of coming to terms with more sophisticated words.

Use of Wall displays to help students recall key religious vocabulary. E.g. Mr Men and Little Miss.

Glossaries should be stored at the front of a file and be at hand during classes so that new words may be recorded with ease and incorporated into the students’ vocabulary.

Students will be prepared for background reading of primary and secondary sources.

From time to time ask students to complete grids as part of a 5 minute refresher

Teaching through Pictorial Images

Assisting students to develop their critical skills and grow in understanding often focuses too much upon the written word communicated through essays.

Visual images are helpful for clarifying complex issues e.g. explaining to students why particular ethical theories may be neither deontological nor consequential – in spite of examination board’s desire to pigeon-hole them accordingly. (cf. power-point slides for practical demonstration)

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Pictures may assist students who are over-awed by being confronted with pages of typed script – baffling and confusing. Pictures help to clarify.

Provides opportunities for student group work aimed at clarifying issues e.g. polarized debate over abortion, foetal research, euthanasia.

Improve essay writing skills so as to focus on the art of writing individual paragraphs. E.g ripple diagrams and the application of ethical theories.

Offers use of student self-assessments through underlining of key terms and use of colour coding methods in student learning experience.

Strategies for enhancing student learning

(1) Ripple DiagramsAimed at clarifying application of ethical theories to applied ethics. (2) Cognitive Flow Charts (cf. devised by the psychologist Mr D.P. Meredith)Developing student’s critical thinking, evaluative skills of student (3) Venn DiagramsEncouraging students to analyze issues in depth – so as to avoid superficial judgements which fail to see the subtlty of the debate. E.g. polarized abortion debate, deontology versus consequentialism. (4) WWWWWWW Research GridsStructuring ideas and addressing particular features of any given applied ethics topic (5) The Moral Philosophers’ Periodic Table

(1) Purpose of Ripple Diagrams

Ripple diagrams help provide a structure for student thinking.

It begins by asking students to select a recent national, or international, example to illustrate the specific moral issue which is under discussion. (Thus ripple diagrams may be used alongside students’ own Contemporary Moral Issue Scrap Book – mentioned earlier in this paper.

When students present Ripple diagrams as part of a short episode of classroom learning it is helpful for a short extract of video to be played to show the national example being used to illustrate the moral issue under analysis.

Religious Ethics encourages students to demonstrate understanding of the salient ethical theories: Natural law, Situation ethics, Categorical Imperative, Utilitarianism. This shows that students have followed an academic course and are not merely adopting an emotivist approach to moral dilemmas by regurgitating their own personal, and usually ill informed, prejudice.

By developing the structure of the ripple diagram students are guided to explore ethical theories – unpacking the particular features of the given ethical theory – and then to assess its strengths and weaknesses.

Ripple diagrams develop students’ ability to construct specific paragraphs – and offer them a model for ensuring that ethical theories are examined in depth.

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(2) Cognitive Flow Charts - Promoting Evaluative Skills(cf. Appendix 1 for model of Cognitive Flow Chart)

The term Cognitive Flow Chart was first coined by Mr D.M.P. Meredith, Head of Psychology at Poole Grammar School, who is responsible for this learning strategy.

The purpose of Cognitive Flow Charts include:

Enable students to work in small groups to clarify strengths and weaknesses of a topic

Include supportive evidence – examples, statistics, case studies, to substantiate the salient points of an argument. Encourages students to go beyond the immediate argument and offer supportive evidence – thus ensuring that students move beyond the “yah – boo” approach to ethical discussion.

Encourage student evaluation without resorting to the writing of essays – thereby enabling students to focus on key words as opposed to hiding their ignorance in a 2000 word assignment.

Cognitive Flow charts focus students’ attention and promote quick and effective assessment from teachers. (Which is mutually advantageous for both student and teacher)

Cognitive Flow Charts are not designed to act as a plan for writing an essay – for this task spider-diagrams are thoroughly recommended.

Students can use a simple Cognitive Flow Chart structure to formulate their knowledge into an evaluative discussion. It is beneficial if students complete such an exercise as a way of revising a topic and that they use A3 paper, landscape, - so as to develop their arguments horizontally as well as vertically.

Below is the structure of a Cognitive Flow Chart with two practical examples.

(3) Venn Diagrams

Whilst it is helpful for students to actively go through the power-point presentation there is no substitute for students using this learning method themselves – ideally working in groups of 3 and then completing assignments individually.

The aim of using Venn Diagrams is to demonstrate that the polarization of ethical theories into either deontological or consequential categories can be analyzed further so as to advocate a new way forward – be it through proportionalism (Natural law and Situation Ethics) or Extended Rule Utilitarianism ((Kant and Utilitarianism) This may lead to the development of their conclusions – using the method of thesis / anti-thesis – synthesis.

Students should be encouraged to offer additional supporting evidence by including information outside of the circles through the use of directed arrows. For example reference to the intrinsic value of life, according to natural law, may be supported by a reference to the correct Papal Encyclical e.g. Humane Vitae or Evangelium Vitae. (cf. appropriate power-point slide for concrete example)

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Venn diagrams also encourage students to illustrate their conclusions with current examples from national or international events. (Please refer to power-point presentation – Proportionalism / Kosovo Rape victims)

Using the pictorial method of learning through Venn diagrams is advantageous to both student and teacher. Students are encouraged not to hide their ignorance by writing detailed paragraphs which can act as a veil to conceal their lack of understanding.Rather students should:1. be selective in their knowledge and understanding2. employ quality vocabulary, and 3. be economical with their use of time – the learning outcome of completing

Venn diagrams can be cost efficient when compared to the time spent on writing essays

4. differentiate by the quality of their examples / selection of material5. use as a basis for short class presentation at the start / close of a lesson6. supported study – though use of display 7. work together in groups of three – marking one another’s work

Teachers benefit though the use of Venn diagrams by:1. Effective way to mark – looking for precise vocabulary and ideas2. Time saving /yet advantageous for students3. Use of Venn diagrams for class wall-displays

4. Ways of Thinking: WWWWWWWW

Who What Where

Weigh Moral Issue When

Writing With Why

The above WWWWWWWW grid, on A3 paper landscape, is helpful for encouraging: students to make lateral connections when considering a topic. Links derived from: WHO, WHAT, WHERE, WHEN WHY,WITH, WRITING WEIGHING, given a specific topic students may work together in groups of 3 and compile an overview which, whilst encouraging independent thought, is nevertheless guided and structured.

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Additional Teaching Strategies

Student Presentations

Students really enjoy class presentations and it gives them another opportunity to take charge of their learning and that of their fellow students. Student presentations work effectively if they are clear on who their audience will be and on what should be included. If a clear framework is communicated to the students it is refreshing how often they will rise to the challenge and sparkle. A suggested check list for effective student presentations might include:

explanation of key terms, ideas. use of OHT / Power-point short video clip to illustrate or stimulate handout to be placed in class Resource File stimulus questions to close.

Mini presentations might take place by students preparing an OHT / Power-point of a moral philosopher and introducing him/her to the group through the use of five bullet points.

Scrap Book of Contemporary Moral Issues

At the start of the course students should keep a scrap book of newspaper or magazine articles which feature in their syllabus. This usually entails students reading a Sunday broadsheet newspaper, on a weekly basis, and cutting out three articles. Again, a structure (and monitoring) is all important. Scrap book articles should:

include date of article

highlight useful quotations

include how the article is related to the syllabus

can ethical theories be drawn out from the article

personal comment

Students need to engage actively with the newspaper articles if the task is to be meaningful.

Student Resource Files

class presentations should always finish with a handout which is placed in the class resource file and to which all students have access.

students should be encouraged to add good essays to the Student’s Essay File.

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students may be encouraged to produce a revision article on a particular aspect of the syllabus and these could either be collated in a central resource file, or with the assistance of a student who is a computer whizz compiled into a student version of dialogue. (Much will depend on the state of the departmental budget.)

Wall Displays

In order to produce effective wall displays one does not have to be particularly artistic or creative. There is simply a need to follow a clear strategy so that display work has an educational purpose and time is used effectively. The following points may be of help. include wall displays as part of the department’s internal student assessments

relate wall displays to particular parts of the syllabus so that the display genuinely becomes a teaching aid.

include a `Daily News’ notice-board which features current news stories which affect Religious Studies.

Ensure that students participate in presenting material on their allotted day.

The aim is for students to interact with global ethical dilemmas.

At the start of the academic year ask students to present a class display by way of welcoming new students onto the course.. (Ethos is everything...)

How do we know if Religious Ethics has been successful?

Student Self-Assessments(cf. Appendix 3)

At the outset of any module of study students should be provided with a course outline, one which incorporates salient homework assignments. As part of the marking and monitoring process students should keep a record of their grade and teacher comment in order to support them in setting their own personal targets. Such targets should recognize what they have achieved and focus on areas which can be improved upon.

Student Learning Outcomes(cf. Appendix 2)

At the end of modules students should assess their understanding of a given topic by completing a Student Learning Outcome Grid. This should form a basis for dialogue between student and teacher in order to assess the progress that the student has made.

Think not of the harvest but only of proper sowing

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As educators of Religious Ethics it would be too glib to refer to objective attainment grades to verify a job well done. Whilst statistics points one in a general direction they do not always tell the whole story. For example, Religious Ethics has had considerable success in the UK over the past 5 years, yet the UK continues to have the highest teenage pregnancy rate in Europe. Therefore although examination results should not be dismissed there may be a need for educators of Religious Ethics to march to a higher beat.

T.S. Eliot’s The Rock offers two helpful remarks: “Where is the wisdom, Lost in knowledge; where is the knowledge, lost in information; where is the information, lost in data (ed.)” In a pursuit of eudaimonia (Greek: Human flourishing) it is important to recognize the individuality of the students we teach. The skills and experiences they acquire under our tuition are not always measurable by SMART assessments. To this end perhaps we should remember the deontological nature of our vocation, “Think not of the harvest, but only of proper sowing.” (T.S. Eliot, The Rock)

John WatersApril 2002Email: jkada@btinternet.com

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Appendix 1: Cognitive Flow Charts

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ARGUMENTSFOR

ARGUMENTSAGAINST

1. Counter 1

2Counter 2

3 Counter 3

4 Counter 4

TOPIC

Main argumentSupportiveEvidence Main argument

SupportiveEvidence

ARGUMENTSFOR

ARGUMENTSAGAINST

Agapeic Calculus helps offer guide-line to

individuals.

Situation Ethics

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Consequential morality – agape is concerned with

empirical results.

Pragmatic approach to morality –

consequences

Situation ethics justifies intrinsic evils e.g. adultery – that is

contrary to teaching of Roman Catholic Church

Natural law – concerned with intrinsic goods.

Love relativizes the absolute, it does not absolutize the relativizes. (Paul Tillich)

Love is the end that is

sought

Mrs Bergermeier justifies adultery in

her particular situation

Situation ethics is too subjective, places too

much responsibility on the individual

Agape replaces utility with regards

to Bentham’s Hedonic Calculus

Situation Ethics collapses into

utilitarianism – with all the problems that

go with it.

Situation ethics is a Christian ethic – love is at the heart of the morality

and supports the teaching of Jesus

The Church adopts an ethos of love yet offers

guidance for moral behaviour

Main argumentSupportiveEvidence Main argument

SupportiveEvidence

How to predict consequences accurately?

Fletcher concedes this in his book

Situation ethics

People require rules in order

to flourish

Jesus states that the two most

important commandments are love of God and neighbour

Appendix 2: Student Self-Assessment – Learning Outcomes Grid

Situation Ethics – Learning Outcomes Grid I / ? X

Historical Overview to Situation Ethics: Judaism – Shemah – Deuteronomy 6:4-8: Love is at the very heart of Judaism (often this view is distorted and a legalist view of Judaism is suggested by

Christians; such a misrepresentation does not do justice to the ethos of Judaism. Jesus – Two most important commandments, Matthew 5:17-19: love goes beyond the law and the prophets. Conversion of Emperor Constantine to Christianity – 312 Milvian Bridge: Post-Constantine Western Europe is influenced by agape / Christian ethic Post second world war – in light of human atrocities questions were being asked as to the point / nature of life. West coming to terms with genocide of Jews 1950s / 1960s – time of reflection, tension was to rise between young generation / rejection of paternalism – (factors: building of universities / education young

people.) Rise in autonomy – reflected by French Existentialism, human beings trying to establish their own essence / rejection of establishment – governments, Church

(Honest to God – Bishop Robinson - reducing the Christian Church to the message of love) Threat of nuclear annihilation - Cuban missile crisis Search for essence – post-Vietnam – response in UK of the Hippy movement (Beatles – All you need is Love) – though ultimately such a utopian vision was to be

short lived, collapsing into dystopia. Appreciation of different approaches to ethics: Egotistical – self - centred Mutual – (Richard Dawkins – tit for tat – The Selfish Gene ) Agape – altruistic, selfless love, caring for the sake of caring, `a disinterested but compassionate concern for one’s fellow human being. Understanding that Situation Ethics is a middle path between legalism / anti-nomianism – able to offer examples from Jesus’ teaching to show this, e.g. “I have

not come to abolish the law and the prophets but to fulfil them.” (Sermon on the Mount Matthew 5: 17-19)• Understanding of Four Major Characteristics of Situation Ethics: Pragmatism / Personalism, Positivism / Relativism

(1) PRAGAMTISM : A practical approach to ethical decision making advocated by the 20th Century American pragrmatists, notably John Dewey and William James. Pragmatists reject European rationalism – too deontolological,. The important feature of an ethical theory is does it work in practice? `The more interactions we ascertain the more we know about the object in question’ (John Dewey) Focuses upon pragma (doing) not dogma.

(2) PERSONALISM: A person centred morality – Love God-, Love your neighbour – two most important commandments according to Jesus.

(3) THEOLOGICAL POSITIVISM: love has its basis in God – God is love. A life of agape corresponds to a way of life outlined by God and shown in the life of Jesus

(4) RELATIVISM: “Love relativises the absolute, it does not absolutise the relative.” Joseph Fletcher, Situation Ethics Only ONE moral absolute: AGAPE.: Apply love to different situations with different results depending on the circumstances. Argues from the GENERAL (LOVE) to the particular situation (relative).

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Appendix 3: Student Target Setting Grid – distributed prior to module

Situation EthicsStudent Name: Form: Teacher:Assignment Title Key

SkillsDate Grade Teacher

CommentStudent Self-Assessment

Strategies for Improvement

Prepare short presentation on: Shemah –

Deuteronomy 6:4-8 Ethical Teachings of

Jesus based on agape – cf. Sermon on the Mount

American Pragmatism

One aspect of 1950/60 history

Complete compare and contrast grid: Situation Ethics and Christianity. Or Complete Circles – Natural Law and Situation ethicsRipple diagram: using a contemporary moral example – cf. student weekly scrapbook and examples from Fletcher’s Situation Ethics. Glossary testEssay – 1 hour or timed examination – past questions

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Appendix 4: Samples of Possible Student Led Revision Grids – Situation Ethics

Situation EthicsVocabulary Scholars Examples Quotations Key IssuesAgape (Eros, storge, philia)EgotisticalMutual – (Richard Dawkins – The Selfish Gene)Agape Legalism Anti-nomianismConsequentialPragmatismPositivismPersonalismRelativismAutonomyHeteronomy Theonomy)UtopiaDystopia

JesusJoseph Fletcher – Situation EthicsC.S. Lewis, The Four LovesBishop John Robinson (Honest to God)Paul Tillich, Love, Truth and JusticeWilliam Barclay, Ethics in a Permissive SocietyMutual – The Seflish Gene Richard DawkinsHarvey Cox

* St Louis cabbie* The Rainmaker* Mrs Bergermeier (adultery)* Hiroshima* The Plague – Camus – Dr Riux1 Corinthians 13 Works of Love – KierkegaardMother TeresaJean Vanier – L’Arche (The Ark) community)Pope Pius XII – condemnation of S.E.Jesus – sacrificial lamb

*“Love relativises the absolute, it does not absolutise the relative.”* The law of love is the ultimate law because it is the negation of law; it is absolute because it concerns everything concrete… the absolutism of love is its power to go into everything concrete.”(Paul Tillich,) Systematic Theology .“The power of love is its ability to go into the concrete situation (Fletcher)

* Relativism* Too much autonomy for individuals* Legalism vs anti-nomianism* Theistic / non theistic* Human nature – fine in world of – but sinners?* Utopia – dystopia

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