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| 1 | |
Gilbert Harman, who argues that moral relativism is correct, explicitly claims that his own view of morality is in some way analogous with the views found in: |
| | A) | Einstein's theory of Relativity. |
| | B) | the reports of modern social scientists who study beliefs and practices in a wide variety of different societies |
| | C) | everyday life--outside the Ivory Tower. |
| | D) | writings that have long been suppressed in the West by religious authorities. |
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| 2 | |
Pojman, who argues that relativism is not correct, suggests that there is an incompatibility in believing in relativism while also believing that: |
| | A) | abortion is always wrong (except to save the life of the woman). |
| | B) | killing is always wrong (except in self-defense). |
| | C) | everyone, everywhere, has the same moral ideas. |
| | D) | in moral matters, a person has the right to follow his or her own conscience. |
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| 3 | |
C. Stephen Layman, who believes that morality needs religion, contends that: |
| | A) | the existence of God and the idea of life after death are importantly related. |
| | B) | history demonstrates the moral superiority of a social group that believes in God. |
| | C) | moral value is an emergent phenomenon--i.e., it is a feature of certain effects although it is not a feature of their causes. |
| | D) | moral value is brought into being by God's commandments. |
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| 4 | |
John Arthur, who does not believe that morality needs religion, states that, at least at first glance: |
| | A) | religion and morality appear to be concerned with the same things--especially with the question of how to live a good life. |
| | B) | religion and morality appear to be concerned with different things; religion has primarily to do with beliefs about the supernatural and morality has to do with our attitudes toward behavior. |
| | C) | religion and morality seem to approach the same thing from opposite sides; that is, religion tells us what we have to do in order to be saved and morality tells us what we should not do. |
| | D) | religion is logically connected to morality; given a certain religion, a certain morality logically follows. |
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| 5 | |
Vincent C. Punzo, who believes that sex must involve commitment, states that a man and woman who engage in sexual intercourse: |
| | A) | commit a sin, unless they have been married before a church official and/or a secular official. |
| | B) | are fully justified in what they do as long as they are completely honest with each other. |
| | C) | must realize that the purpose of sexual intercourse is reproduction. |
| | D) | bring themselves together in as intimate and total a physical union as is possible. |
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| 6 | |
Alan H. Goldman, who does not believe that sex must involve commitment, starts with the idea that sexual desire: |
| | A) | cannot be detached from its cultural embeddedness and considered simply on its own. |
| | B) | is the desire for contact with another person's body and for the pleasure that such contact produces. |
| | C) | is always connected to something else, such as reproduction, the expression of love, or simply communication. |
| | D) | must be definable in terms of specific acts like kissing, embracing, and so on. |
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| 7 | |
According to Don Marquis, who believes that abortion is immoral, the standard antiabortion argument holds that abortion is morally akin to murder because: |
| | A) | a fetus is not a rational agent and so must have its life protected and its interests served by the woman who is carrying the fetus. |
| | B) | God is the only one with the authority to give or take life. |
| | C) | a fetus possesses life from the moment of conception. |
| | D) | most abortions are not done because the woman was raped or because her life is in danger. |
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| 8 | |
Margaret Olivia Little, who does not believe that abortion is immoral, says that the question abortion really asks us to address is a question about: |
| | A) | wrongful interference. |
| | B) | the ethics of gestation. |
| | C) | murder. |
| | D) | innocence lost. |
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| 9 | |
Jeff Jordan, who believes that it is right to prohibit same-sex marriage, claims that "a diminishing of freedom" would be the result of discrimination against homosexuals for: |
| | A) | acts done in private. |
| | B) | acts done in public. |
| | C) | raising families. |
| | D) | all of the above. |
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| 10 | |
David Boonin, who does not believe that it is right to prohibit same-sex marriage, reasons that Jordan's logic renders Jordan unable to account for the fact that it was morally right for the state to: |
| | A) | provide Social Security. |
| | B) | allow free speech. |
| | C) | discontinue the draft. |
| | D) | abolish slavery. |
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| 11 | |
Michael J. Sandel, who believes that human cloning should be banned, perceives a moral problem with reproductive cloning that lies not in its asexual character, but in its assault on the understanding of children as gifts rather than: |
| | A) | vehicles for our happiness. |
| | B) | possessions. |
| | C) | projects of our will. |
| | D) | all of the above. |
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| 12 | |
John A. Robertson, who does not believe that human cloning should be banned, suggests that: |
| | A) | there is no reason to think that the ability to clone humans will cause many people to turn to cloning. |
| | B) | once it is possible to clone human beings, there will naturally be great demand for this service. |
| | C) | there is no need for a ban on human cloning because, realistically speaking, cloning human beings (as opposed to animals) will never actuallybe possible. |
| | D) | the underlying factor in debates about human cloning is, simply put, that
whoever is first to develop a reliable process for cloning human beings
will enjoy rich financial rewards. |
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| 13 | |
Autumn Fiester, who argues that cloning pets is indeed ethically justified, believes that one of the good things about cloning pets is that: |
| | A) | it can give grieving pet owners a resurrected version of a pet that has died. |
| | B) | expending the kind of time, money and effort that cloning a pet involves will encourage a wider perception of animals as having value and importance. |
| | C) | pets that have especially good features (such as intelligence, fondness for children, a healthy constitution, etc.) can be cloned so that future pets will be even more appealing to pet owners. |
| | D) | the process of breeding can now be significantly speeded up: we can have hunting dogs, show dogs, etc. in a matter of years instead of in a matter of generations. |
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| 14 | |
Hilary Bok, who argues that cloning pets is wrong, claims that one of the things that is definitely wrong with cloning these animals is the: |
| | A) | large amount of money that is involved. |
| | B) | presumption that one can "play God" with living creatures. |
| | C) | pretense that this will not lead to cloning human beings. |
| | D) | suffering that is involved. |
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| 15 | |
Burrows, who supports a market in human organs, reports that countries such as Spain, Austria, and Belgium obtain twice as many organ donations as elsewhere since adopting the doctrine of: |
| | A) | financial remuneration. |
| | B) | religious sensibility. |
| | C) | ethical coercion. |
| | D) | presumed consent. |
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| 16 | |
James Childress, who argues against a market in human organs, states that such a market would: |
| | A) | violate religious principles. |
| | B) | commodify the human body. |
| | C) | be highly vulnerable to organized crime. |
| | D) | be likely to produce a great number of low-quality organs. |
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| 17 | |
According to Cussen and Block, who believe that drugs should be legalized, if drugs were in fact legalized, the first and most important societal benefit we would realize would be: |
| | A) | enforceable gun laws. |
| | B) | fewer drug addicts. |
| | C) | reductions in crime. |
| | D) | more affordable drugs. |
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| 18 | |
Theodore Dalrymple, who does not believe that drugs should be legalized, observes that one of the most violent and squalid cities in Europe is a city of relatively unproblematic drug access—namely: |
| | A) | Amsterdam. |
| | B) | Paris. |
| | C) | Rome. |
| | D) | Berlin. |
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| 19 | |
Jeremy Snyder, who believes that price gouging is wrong, says that anti-gouging legislation is: |
| | A) | rare. |
| | B) | seldom applicable to post-disaster situations. |
| | C) | common. |
| | D) | least restrictive in Mississippi and Connecticut. |
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| 20 | |
Matt Zwolinski, who does not believe that price gouging is wrong, makes the assertion that the act of price gouging is: |
| | A) | opportunistic at best, and mercenary at worst. |
| | B) | a feather in the cap of capitalism. |
| | C) | morally ambiguous. |
| | D) | of no moral consequence. |
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| 21 | |
According to Albert G. Mosley, who believes affirmative action is fair, backward-looking arguments in support of affirmative action would classify it as: |
| | A) | restitution, part of corrective justice. |
| | B) | punishment, part of historical justice. |
| | C) | fairness, part of distributive justice. |
| | D) | obligation, part of legal justice. |
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| 22 | |
According to Louis P. Pojman, who does not believe affirmative action is fair, one of the problems with Strong Affirmative Action is that it seems to embrace: |
| | A) | the illusion that the past is not really past. |
| | B) | political correctness. |
| | C) | the idea that the devil is in the details. |
| | D) | the thesis that two wrongs make a right. |
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| 23 | |
Michael Welch, who argues that the death penalty should be abolished, claims that the death penalty actually promotes murder because some killers: |
| | A) | see it as a challenge. |
| | B) | shoot at the police when they are being arrested; since they are facing the death penalty anyway, they have nothing to lose. |
| | C) | don't identify with the criminal, but rather with the executioner. |
| | D) | will continue to kill until the death penalty stops them. |
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| 24 | |
According to Ernest van den Haag, who argues that the death penalty should not be abolished, one of the main points in the debate over the death penalty is the question of whether or not: |
| | A) | capital punishment is constitutional. |
| | B) | murderers can be rehabilitated. |
| | C) | the cost of imprisonment is greater than that of execution. |
| | D) | convicted killers are going to be set free to kill again. |
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| 25 | |
Mirko Bagaric and Julie Clarke, who believe that torture is sometimes justified, argue that: |
| | A) | torture can be a useful means of acquiring information in certain cases. |
| | B) | in torturing terrorists who themselves use torture, we are simply fighting fire with fire. |
| | C) | other nations recognize the use of torture, and if we do not do the same, then we will be at a disadvantage. |
| | D) | torture has a bad name today because it was used by religious fanatics in the past, but today it can be used for people who commit serious physical crimes—not "sins" or theological offenses. |
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| 26 | |
Philip E. Devine, who does not believe that torture is ever justified, explains that severe physical pain: |
| | A) | has never been a concern of the Geneva Convention. |
| | B) | is not an objective concept. |
| | C) | does not necessarily block out the higher human capacities. |
| | D) | occupies the entire consciousness. |
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| 27 | |
Richard Doerflinger, who supports the idea that physician-assisted suicide is wrong, argues that: |
| | A) | there is an important priority among the values of "life, liberty, and the pursuit of happiness"; life has the highest priority. |
| | B) | even if the law were to allow "physician-assisted suicide," such suicide is a clear violation of the doctor's Hippocratic Oath, and few if any physicians would actually participate in it. |
| | C) | the moral case against physician-assisted suicide is far clearer than the case against abortion, since (1) we clearly have a person, (2) the person is innocent, and (3) to kill this person would be murder. |
| | D) | suicide is wrong, and so physician-assisted suicide is wrong too. |
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| 28 | |
Watts and Howell, who argue that physician-assisted suicide is not wrong, claim that there are morally important differences between: |
| | A) | attempted suicide and actual suicide. |
| | B) | plain suicide and physician-assisted suicide. |
| | C) | euthanasia and physician-assisted suicide. |
| | D) | euthanasia in the Netherlands and euthanasia in the U.S. |
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| 29 | |
Michael Allen Fox, who supports the idea that morality requires vegetarianism, makes the assertion that if you are concerned about making the world a better place in which to live, you must consider, among other things, the food you eat because: |
| | A) | the planet is only as healthy as you are. |
| | B) | the food cannot consider it for you. |
| | C) | you are what you eat, and you go from whence your food has come. |
| | D) | food does not come from nowhere. |
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| 30 | |
Holmes Rolston III, who denies that morality requires vegetarianism, argues that: |
| | A) | the human consumption of meat is part of human interaction with the natural (not just cultural) environment. |
| | B) | human beings must consume meat in order to thrive and live at their peak, and no morality can require them to reject that. |
| | C) | human teeth show that they have evolved in order for human beings to be able to eat meat. |
| | D) | human beings have the moral right to consume meat, as they are at the top of the food chain. |
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