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But we lay people are not less called to the Christian life, in which the critical question is: "Where does the compass-needle of your mind and will … - G. E. M. Anscombe
" "But we lay people are not less called to the Christian life, in which the critical question is: "Where does the compass-needle of your mind and will point?" This is tested above all by our reactions when it costs or threatens to cost something to be a Christian. One should be glad if it does, rather than complain! If we will not let it cost anything; if we succumb to the threat of "losing our life", then our religion is indistinguishable from pure worldliness.
English
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About G. E. M. Anscombe
G. E. M. Anscombe (18 March 1919 – 5 January 2001), born Gertrude Elizabeth Margaret Anscombe, and also known as Elizabeth Anscombe, was an Irish-born British analytic philosopher. A student of Ludwig Wittgenstein, she became an authority on his work, and edited and translated many books drawn from his writings, above all his Philosophical Investigations. She wrote on the philosophy of mind, philosophy of action, philosophical logic, philosophy of language, and ethics. Her monograph Intention (1957) is generally recognized as her greatest and most influential work. Anscombe also supports and takes a modern approach to Virtue Ethics, an ethical theory originated in Aristotle and developed by St Thomas Aquinas which focuses on the development of a virtuous (moral) AGENT rather than on performing moral ACTS. Anscombe approved of Aristotelian thinking, especially of the concept of eudamonia and of causes rather than reasons.
Also Known As
Birth Name:
Gertrude Elizabeth Margaret Anscombe
Alternative Names:
Elizabeth Anscombe
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(Gertrude) Elizabeth (Margaret) Anscombe
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Elisabeth Anscombe
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Gertrude E. M. Anscombe
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Additional quotes by G. E. M. Anscombe
You can argue truly enough, for example, that general respect for the prohibition on murder makes life more commodious. If people really respect the prohibition against murder life is pleasanter for all of us - but this argument is exceedingly comic. Because utility presupposes the life of those who are to be convenienced, and everybody perceives quite clearly that the wrong done in murder is done first and foremost to the victim, whose life is not inconvenienced, it just isn't there any more. He isn't there to complain; so the utilitarian argument has to be on behalf of the rest of us. Therefore, though true, it is highly comic and is not the foundation: the objection to murder is supra-utilitarian.
Intention appears to be something that we can express, but which brutes (which e.g. do not give orders) can have, though lacking any distinct expression of intention. For a cat's movements in stalking a bird are hardly to be called an expression of intention. One might as well call a car's stalling the expression of its being about to stop. Intention is unlike emotion in this respect, that the expression of it is purely conventional; we might say 'linguistic', if we will allow certain bodily movements with a conventional meaning to be included in language.
There is no such thing as a casual, non-significant sexual act; everyone knows this. Contrast sex with eating - you're strolling along a lane, you see a mushroom on a bank as you pass by, you know about mushrooms, you pick it and you eat it quite casually - sex is never like that. That's why virtue in connection with eating is basically a matter only of the pattern of one's eating habits. But virtue in sex - chastity - is not only a matter of such a pattern, that is of its role in a pair of lives. A single sexual action can be bad even without regard to its context, its further intentions and its motives.
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