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10 May 2023, 02:09
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Question 1
D
Be sure to select an answer first to save it in the Error Log before revealing the correct answer (OA)!
Difficulty:
35%
(medium)
Question Stats:
63% (02:50) correct
37%
(03:11) wrong
based on 170
sessions
History
Date
Time
Result
Not Attempted Yet
Question 2
B
Be sure to select an answer first to save it in the Error Log before revealing the correct answer (OA)!
Difficulty:
95%
(hard)
Question Stats:
21% (01:19) correct 79%
(01:07) wrong
based on 178
sessions
History
Date
Time
Result
Not Attempted Yet
Question 3
C
Be sure to select an answer first to save it in the Error Log before revealing the correct answer (OA)!
Difficulty:
55%
(hard)
Question Stats:
52% (01:09) correct 48%
(01:29) wrong
based on 167
sessions
History
Date
Time
Result
Not Attempted Yet
John Finnis developed his theory of natural law based on the structure that Thomas Aquinas provided, filling in areas where he felt that Aquinas’s theory was lacking; he also amended other aspects of the theory to respond to a world much more culturally diverse than the one in which Aquinas lived. Unlike Aquinas, who gives only a vague account of the first precepts of the natural law, Finnis locates a specific number of basic human goods. Finnis avoids the charge that his theory falls into the “naturalistic fallacy” by asserting that these goods are not moral in themselves but become moral through human participation in them. In addition, these goods are not hierarchical, which allows a much greater range of freedom in choosing actions. Finally, Finnis’s theory does not require the presence of God. Though curiosity about the nature of the universe is one of his basic human goods, the actual existence of God is not required by his theory.
Finnis’s theory raises as many questions as it answers. While formulating an interesting answer to the “is/ought” problem and giving a much more robust definition of human volition than Aquinas, his solutions create their own problems. His account of the goods is stripped of any method for evaluation. The boundaries of each good are difficult to discern. Further, by asserting that each good is self-evident and equal to all the others, Finnis makes any action taken in furtherance of any of them equivalent morally. Finally, by removing the precepts of natural law from our natural habits and inclinations, placing them instead in self-evident goods, Finnis seems not to be describing our nature at all.
Finnis’s theory raises as many questions as it answers. While formulating an interesting answer to the “is/ought” problem and giving a much more robust definition of human volition than Aquinas, his solutions create their own problems. His account of the goods is stripped of any method for evaluation. The boundaries of each good are difficult to discern. Further, by asserting that each good is self-evident and equal to all the others, Finnis makes any action taken in furtherance of any of them equivalent morally. Finally, by removing the precepts of natural law from our natural habits and inclinations, placing them instead in self-evident goods, Finnis seems not to be describing our nature at all.
Based on the passage, what is the most likely meaning of “good” according to Finnis?
A A physical object, such as foodstuffs or textiles
B A morally correct action as determined by God
C An action that helps us achieve a desirable, material end
D Something self-evident that we ought to strive to embrace
E Something that is naturally occurring
A A physical object, such as foodstuffs or textiles
B A morally correct action as determined by God
C An action that helps us achieve a desirable, material end
D Something self-evident that we ought to strive to embrace
E Something that is naturally occurring
Based on the passage, the existence of which of the following would most likely undermine Finnis’s definition of “goods”?
A Proof of the existence of God
B Goods that demand opposing actions
C The demands of our natural desires
D The definition of additional goods
E A method for evaluating goods
According to the passage, which of the following is NOT an improvement of Finnis’s theory of natural law over Aquinas’s?
a Avoiding the “naturalistic fallacy”
b Removing the necessity of God in his definition of “good”
c Curtailing freedom in human actions
A. Only I
B. Only II
C. Only III
D. I and II
E. I,II, and III
05 Aug 2023, 13:58
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Explanation Question #1
The most likely meaning of "good" according to Finnis, as indicated in the passage, is option D: Something self-evident that we ought to strive to embrace.
The passage states that Finnis locates a specific number of basic human goods and asserts that these goods are not moral in themselves but become moral through human participation in them. This implies that the goods themselves are considered inherently good or valuable, and individuals are encouraged to pursue or embrace them. Additionally, the passage mentions that Finnis asserts these goods are self-evident and equal to each other, suggesting that they are recognized as intrinsically valuable and worthy of pursuit.
Options A, C, and E are not supported by the passage. There is no indication that "good" refers to a physical object like foodstuffs or textiles (option A), an action that helps achieve a desirable, material end (option C), or something that is naturally occurring (option E). The passage focuses on the concept of self-evident goods and their moral significance, rather than tangible objects or natural occurrences.
Option B, "A morally correct action as determined by God," is also not supported by the passage. It explicitly states that Finnis's theory does not require the presence of God and that the actual existence of God is not necessary for his theory. Therefore, moral correctness in relation to God's determination is not the primary meaning of "good" according to Finnis.
Answer: D
The most likely meaning of "good" according to Finnis, as indicated in the passage, is option D: Something self-evident that we ought to strive to embrace.
The passage states that Finnis locates a specific number of basic human goods and asserts that these goods are not moral in themselves but become moral through human participation in them. This implies that the goods themselves are considered inherently good or valuable, and individuals are encouraged to pursue or embrace them. Additionally, the passage mentions that Finnis asserts these goods are self-evident and equal to each other, suggesting that they are recognized as intrinsically valuable and worthy of pursuit.
Options A, C, and E are not supported by the passage. There is no indication that "good" refers to a physical object like foodstuffs or textiles (option A), an action that helps achieve a desirable, material end (option C), or something that is naturally occurring (option E). The passage focuses on the concept of self-evident goods and their moral significance, rather than tangible objects or natural occurrences.
Option B, "A morally correct action as determined by God," is also not supported by the passage. It explicitly states that Finnis's theory does not require the presence of God and that the actual existence of God is not necessary for his theory. Therefore, moral correctness in relation to God's determination is not the primary meaning of "good" according to Finnis.
Answer: D
05 Aug 2023, 13:58
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Explanation Question #2
The passage mentions that Finnis's theory locates a specific number of basic human goods and asserts that these goods are self-evident and equal to each other. It also states that Finnis's theory allows for a greater range of freedom in choosing actions because these goods are not hierarchical. However, the passage also highlights several problems with Finnis's theory. It states that his account of the goods lacks a method for evaluation, the boundaries of each good are difficult to discern, and any action taken in furtherance of any good is considered morally equivalent.
Given this information, the existence of goods that demand opposing actions (option B) would indeed undermine Finnis's definition of goods. If there are goods that inherently require contradictory or opposing actions, it would create a conflict within Finnis's theory. Since Finnis asserts that each good is self-evident and equal, the existence of conflicting goods would undermine the notion of moral equivalence and the ability to freely choose actions based on these goods.
Therefore, in this context, option B - "Goods that demand opposing actions" - is the most likely answer choice that would undermine Finnis's definition of goods, as it introduces a fundamental contradiction within his theory.
Answer: B
The passage mentions that Finnis's theory locates a specific number of basic human goods and asserts that these goods are self-evident and equal to each other. It also states that Finnis's theory allows for a greater range of freedom in choosing actions because these goods are not hierarchical. However, the passage also highlights several problems with Finnis's theory. It states that his account of the goods lacks a method for evaluation, the boundaries of each good are difficult to discern, and any action taken in furtherance of any good is considered morally equivalent.
Given this information, the existence of goods that demand opposing actions (option B) would indeed undermine Finnis's definition of goods. If there are goods that inherently require contradictory or opposing actions, it would create a conflict within Finnis's theory. Since Finnis asserts that each good is self-evident and equal, the existence of conflicting goods would undermine the notion of moral equivalence and the ability to freely choose actions based on these goods.
Therefore, in this context, option B - "Goods that demand opposing actions" - is the most likely answer choice that would undermine Finnis's definition of goods, as it introduces a fundamental contradiction within his theory.
Answer: B
05 Aug 2023, 13:59
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Explanation Question #3
According to the passage, the answer choice that is NOT an improvement of Finnis's theory of natural law over Aquinas's is option (c) Curtailing freedom in human actions.
The passage states that Finnis's theory allows for a much greater range of freedom in choosing actions because the goods identified by Finnis are not hierarchical. This implies that individuals have more freedom in determining their actions based on the self-evident goods defined by Finnis. This is presented as an improvement over Aquinas's theory.
On the other hand, option (a) "Avoiding the 'naturalistic fallacy'" is mentioned in the passage as an improvement of Finnis's theory. It explains that Finnis avoids the charge of falling into the naturalistic fallacy by asserting that the goods he identifies are not inherently moral, but become moral through human participation in them. This indicates that Finnis has addressed a potential criticism of his theory that Aquinas did not fully address.
Similarly, option (b) "Removing the necessity of God in his definition of 'good'" is presented in the passage as an improvement. It explicitly states that Finnis's theory does not require the presence of God, and the actual existence of God is not necessary for his theory. This departure from Aquinas's reliance on God in defining goods can be seen as an improvement in terms of providing a theory that is not dependent on religious beliefs.
Therefore, the answer is (c) Curtailing freedom in human actions, as the passage portrays Finnis's theory as expanding the range of freedom in human actions rather than curtailing it.
Answer: C
According to the passage, the answer choice that is NOT an improvement of Finnis's theory of natural law over Aquinas's is option (c) Curtailing freedom in human actions.
The passage states that Finnis's theory allows for a much greater range of freedom in choosing actions because the goods identified by Finnis are not hierarchical. This implies that individuals have more freedom in determining their actions based on the self-evident goods defined by Finnis. This is presented as an improvement over Aquinas's theory.
On the other hand, option (a) "Avoiding the 'naturalistic fallacy'" is mentioned in the passage as an improvement of Finnis's theory. It explains that Finnis avoids the charge of falling into the naturalistic fallacy by asserting that the goods he identifies are not inherently moral, but become moral through human participation in them. This indicates that Finnis has addressed a potential criticism of his theory that Aquinas did not fully address.
Similarly, option (b) "Removing the necessity of God in his definition of 'good'" is presented in the passage as an improvement. It explicitly states that Finnis's theory does not require the presence of God, and the actual existence of God is not necessary for his theory. This departure from Aquinas's reliance on God in defining goods can be seen as an improvement in terms of providing a theory that is not dependent on religious beliefs.
Therefore, the answer is (c) Curtailing freedom in human actions, as the passage portrays Finnis's theory as expanding the range of freedom in human actions rather than curtailing it.
Answer: C
