USUPhilosophy

Perhaps I am treating the philosophy blog too loosely in this post, but I don’t think so.  If Strauss is right, philosophy is by nature political (it concerns the discernment of the good, and the vexed relationship between high-minded principle and dirty human affairs).  Besides, this post is not religious per se (since the Catholic Church teaches that her moral principles are knowable by natural reason).

Here is an article from the NY Times today on the role of Catholic voters in the coming election.  

You can link here for a 2007 statement from the US Conference of Bishops on voting, though this provides a more manageable summary (it does lack the nuance of the original though).  For students in my Social Ethics class and for others, it is a nice outline of moral principles Catholics see as binding and a look at how these principles relate to various political and social issues. Even if you are not Catholic or if you reject the moral principles that are outlined, it still provides a nice model of what thoughtful and principled application of moral principles looks like (and that is far too rare).

The ‘guide’ does not attempt to tell Catholics exactly how to vote, and it is not a partisan document (one will find that Catholics do not fit neatly on one side of the conservative/liberal divide). Political decisions are prudential judgments, and each person must make prudential judgments for themselves. (A prudential judgment is a judgment where a general principle is applied to a particular situation).

Part of me hesitates to even post this, because I don’t care too much about this debate.  Mormons want to call themselves Christian, and I don’t really care.  There is no doubt that Jesus Christ plays a central role in their religion, so it makes sense for Mormons to self-identify as ‘Christian’.  Of course, the whole debate hinges on the definition of Christianity, and there are other competing definitions of Christianity.  On those more robust definitions (if we accept them), then Mormons are not Christians, though I think it is probably better to just say they are not ‘creedal Christians’.  But, as I say, I don’t really care too much about quibbling over who has claim to the name ‘Christian’.

That said, I have very little doubt (and most of the LDS folk I know agree) that Mormonism is very different – essentially and fundamentally different – than every other brand of Christianity we usually think of.  Quite simply, Mormon Christians and Creedal Christians disagree about the nature of God (Trinity, Jesus) and the nature of man (whether man is of the same species as God, whether man can become a god).  Which is to say they disagree about the most important things.  

My only complaint is when some Mormons diminish those differences, acting as if Mormonism was just ‘another denomination’ (as if the differences between a Mormon and a Lutheran are not any more extreme than the differences between a Lutheran and a Methodist).  To my mind this is, not to put too fine a point on it, just plain dishonest.  (Let me stress, not all Mormons intentionally diminish these differences, but just that some do).

Anyway, First Things has an article on the matter here.  Bruce Porter (a member of the Quorum of the Seventy) writes on one side, Gerald McDermott on the other.  I think it is pretty fair on both sides (though I am sure my Mormon friends will disagree with some of McDermott’s arguments).  You can also listen to interviews with the two authors here.

(It’s an AI program on the web.) Here’s how it went:

I asked her if she was a baseball fan.  She said yes.  I asked which team she rooted for, and she said “the large one”.  After failing to explain what she meant, we finished with this exchange:

Human: You are not making any sense
ALICE: Was I supposed to make sense? I didn’t know that.
Human: You are not intelligent.
ALICE: I am highly intelligent. I have many intellectual functions.
Human: Such as?
ALICE: For example, a tomato.

Article here. Ms. Goodsell Jones did an excellent job, on the whole (got a little garbled over the agnostic/atheist distinction). She tells an important story about a broad segment of the USU student body: those who want to question the religion they were raised in, but can’t do so except anonymously or under some cover. Good thing SHAFT is there, for community.

Read about it here.