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Full Description
Everyone recognizes that it is, in general, wrong to intentionally kill a human being. But are there exceptions to that rule? In Killing and Christian Ethics, Christopher Tollefsen argues that there are no exceptions: the rule is absolute. The absolute view on killing that he defends has important implications for bioethical issues at the beginning and end of life, such as abortion and euthanasia. It has equally important implications for the morality of capital punishment and the morality of killing in war. Tollefsen argues that a lethal act is morally permissible only when it is an unintended side effect of one's action. In this way, some lethal acts of force, such as personal self-defense, or defense of a polity in a defensive war, may be justified -- but only if they involve no intension of causing death. Even God, Tollefsen argues, neither intends death, nor commands the intentional taking of life.
Contents
Part I. Killing and Christian Ethics: Introduction: Christianity and the Problem of Killing; 1. The core argument; Part II. The Beginning of Human Life: 2. Is it permissible to kill human embryos?; 3. Is it permissible to kill a human fetus?; 4. Is it permissible to bring about the death of a human fetus a side effect?; Part III. End of Human Life: 5. Is it permissible to kill oneself?; 6. Is it permissible to kill those who ask to die?; 7. Is it permissible to kill those who are permanently unconscious?; 8. Is it permissible to kill those who are suffering?; Part IV. Self-Defense, Capital Punishment, and War: 9. Is it permissible to kill unjust aggressors in self-defense?; 10. Is it permissible to respond lethally to innocent threats?; 11. Is it permissible to kill convicted criminals?; 12. Is it Permissible to Kill Military Personnel in War?; 13. Is it permissible to kill non-combatants?; Part V. 14. Is it permissible to kill those whom god commands one to kill?; Bibliography.
