Choose the best answer

1			According to subjective relativism, moral judgments are relative to
			A)	moral leaders.
			B)	religious views.
			C)	the individual.
			D)	one's culture.
2			Subjective relativism implies that
			A)	we are morally infallible.
			B)	moral disagreement is almost impossible.
			C)	morality is a matter of taste.
			D)	all of the above.
3			Emotivism claims that
			A)	moral utterances are infallible.
			B)	moral utterances are expressions of emotion.
			C)	moral claims are either true or false.
			D)	morality is relative to emotions.
4			The divine command theory says that
			A)	only true believers can be moral.
			B)	morality is relative to religions.
			C)	what makes an action right is that God commands it to be done.
			D)	what makes an action right is that God adheres to moral principles.
5			If there is moral progress, then
			A)	there must be fixed moral standards.
			B)	moral standards must change with time.
			C)	moral standards are a matter of taste.
6			Act-utilitarianism says that what makes an action right is that
			A)	it maximizes absolute values, all things considered.
			B)	it maximizes happiness, everyone considered.
			C)	it serves one's own best interest.
			D)	it maximizes material worth.
7			Utilitarianism conflicts with our basic intuitions regarding
			A)	rights.
			B)	duties.
			C)	justice.
			D)	all of the above.
8			Rule-utilitarianism says that what makes an action right is
			A)	adherence to absolutist rules.
			B)	that it falls under a rule that would maximize happiness.
			C)	that it maximizes happiness in every instance.
			D)	that it does not cause injustices.
9			Act-utilitarianism says that an action is right if
			A)	it maximizes happiness and fairness.
			B)	it promotes justice.
			C)	its consequences promote human rights.
			D)	none of the above.
10			Ewing's thought experiment on utilitarian torture shows that
			A)	justice is served by maximizing happiness.
			B)	act-utilitarianism coincides with out moral intuitions.
			C)	justice is not important in moral decision-making.
			D)	act-utilitarianism can lead to injustice.
11			According to Kant, right actions are
			A)	universalizable and reversible.
			B)	utilitarian.
			C)	egocentric.
			D)	relative.
12			The second formulation of the categorical imperative tells us to always treat people as ends in themselves and never as
			A)	imperfect duties.
			B)	moral agents.
			C)	a universalizable agent.
			D)	a means to an end.
13			Ross's moral theory is concerned with
			A)	the common good and individual rights.
			B)	distribution of society's goods.
			C)	maximizing happiness.
			D)	economic and social justice.
14			Rawls's key moral principles include
			A)	the principle of equal liberty.
			B)	the principle of fair equality of opportunity.
			C)	the principle of difference.
			D)	all of the above.
15			According to the ethics of care we have a duty to care for those who
			A)	would not care for us.
			B)	have cared for us.
			C)	expect care from us.
			D)	are uncaring.
16			An ethics of virtue
			A)	can solve moral dilemmas better than an ethics of duty.
			B)	would be no more effective at solving moral dilemmas than an ethics of duty.
			C)	does not need an ethics of duty.
			D)	an ethics of duty alone can help you solve moral dilemmas.
17			Acting out of duty
			A)	precludes acting out of concern for the individual.
			B)	requires only a concern for one's self.
			C)	requires a concern for the individual.
			D)	is impossible.
18			The first person to provide a systematic account of virtues was
			A)	MacIntyre.
			B)	Buddha.
			C)	Kant.
			D)	Aristotle.
19			MacIntyre's ethical theory is a form of tradition relativism because
			A)	all traditions are morally equal.
			B)	lives and practices derive their value from traditions.
			C)	traditions justify the moral practices that arise from them.
			D)	identifying one's tradition is easy.
20			Since virtue is a disposition to act,
			A)	the only way to determine whether someone has a virtue is to examine that person's actions.
			B)	all judgments of virtue rest on judgments of action.
			C)	we can't use virtue to judge actions.
			D)	all of the above.