{"id":32533,"date":"2018-02-20T23:50:30","date_gmt":"2018-02-20T23:50:30","guid":{"rendered":"https:\/\/writemyessayfree.com\/exam-ethics"},"modified":"2017-08-16T06:08:12","modified_gmt":"2017-08-16T06:08:12","slug":"exam-ethics","status":"publish","type":"post","link":"https:\/\/www.benedictsol.com\/blogs\/exam-ethics\/","title":{"rendered":"exam ethics"},"content":{"rendered":"
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    \n
  1. The difference between teleological and deontological is that:<\/li>\n<\/ol>\n\n\n\n\n\n\n
    <\/td>\n<\/td>\nTeleological is moral and deontological is immoral.<\/td>\n<\/tr>\n
    <\/td>\n<\/td>\nTeleological is focused on intention and deontological is focused on motive.<\/td>\n<\/tr>\n
    <\/td>\n<\/td>\nDeontological is focused of intention and teleological is focused on consequence.<\/td>\n<\/tr>\n
    <\/td>\n<\/td>\nDeontological is moral and teleological is immoral.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

    3 points  <\/strong> <\/strong><\/p>\n

    QUESTION 2<\/strong><\/p>\n

      \n
    1. People who argue that abortions lead to a lack of adoptable babies are basing their argument on<\/li>\n<\/ol>\n\n\n\n\n\n\n
      <\/td>\n<\/td>\nutilitarianism.<\/td>\n<\/tr>\n
      <\/td>\n<\/td>\nnatural law.<\/td>\n<\/tr>\n
      <\/td>\n<\/td>\ncategorical imperative.<\/td>\n<\/tr>\n
      <\/td>\n<\/td>\negoism.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

      3 points  <\/strong> <\/strong><\/p>\n

      QUESTION 3<\/strong><\/p>\n

        \n
      1. According to John Rawls, social and economic inequalities are to be arranged so that they are<\/li>\n<\/ol>\n\n\n\n\n\n\n
        <\/td>\n<\/td>\nthe greatest benefit of the least advantaged.<\/td>\n<\/tr>\n
        <\/td>\n<\/td>\nserve those that have contributed the most to society.<\/td>\n<\/tr>\n
        <\/td>\n<\/td>\nprovide a profit for those of the advantaged.<\/td>\n<\/tr>\n
        <\/td>\n<\/td>\nthe minimum assistance of the disadvantaged.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

        3 points  <\/strong> <\/strong><\/p>\n

        QUESTION 4<\/strong><\/p>\n

          \n
        1. Laissez-faire<\/em>capitalism is an argument for which of the following?<\/li>\n<\/ol>\n\n\n\n\n\n\n
          <\/td>\n<\/td>\nAltruism<\/td>\n<\/tr>\n
          <\/td>\n<\/td>\nPsychological egoism<\/td>\n<\/tr>\n
          <\/td>\n<\/td>\nSkepticism<\/td>\n<\/tr>\n
          <\/td>\n<\/td>\nEthical egoism<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

          3 points  <\/strong> <\/strong><\/p>\n

          QUESTION 5<\/strong><\/p>\n

            \n
          1. Utilitarians might encourage the development of virtue for which of the following reasons?<\/li>\n<\/ol>\n\n\n\n\n\n\n
            <\/td>\n<\/td>\nVirtues are pleasant and rewarding for those who have to be virtuous, even if they make others unhappy.<\/td>\n<\/tr>\n
            <\/td>\n<\/td>\nVirtues maximize benefits to those worst off in society at the expense of all others.<\/td>\n<\/tr>\n
            <\/td>\n<\/td>\nVirtues are useful for the social contract, or the ease of governing so many people.<\/td>\n<\/tr>\n
            <\/td>\n<\/td>\nVirtues are conducive to the maximization of happiness.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

            3 points  <\/strong> <\/strong><\/p>\n

            QUESTION 6<\/strong><\/p>\n

              \n
            1. When doing methaethics, we<\/li>\n<\/ol>\n\n\n\n\n\n\n
              <\/td>\n<\/td>\nanalyze the meaning of moral language.<\/td>\n<\/tr>\n
              <\/td>\n<\/td>\nseparate ethics from religion.<\/td>\n<\/tr>\n
              <\/td>\n<\/td>\ntry to figure out what we ought to do.<\/td>\n<\/tr>\n
              <\/td>\n<\/td>\ntie ethics to religion.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

              3 points  <\/strong> <\/strong><\/p>\n

              QUESTION 7<\/strong><\/p>\n

                \n
              1. If ethical relativism is true, the other person\u2019s moral views cannot be better than mine in an objective sense, because<\/li>\n<\/ol>\n\n\n\n\n\n\n
                <\/td>\n<\/td>\neveryone\u2019s view is equally good, even those of mass murderers, racists, sexists, and pedophiles.<\/td>\n<\/tr>\n
                <\/td>\n<\/td>\nthere is no objectively better position.<\/td>\n<\/tr>\n
                <\/td>\n<\/td>\nethics is descriptive.<\/td>\n<\/tr>\n
                <\/td>\n<\/td>\nno one knows what is true.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                3 points  <\/strong> <\/strong><\/p>\n

                QUESTION 8<\/strong><\/p>\n

                  \n
                1. How can human rights be grounded in natural rights theory?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                  <\/td>\n<\/td>\nThey may be viewed as fundamental rights that are more basic and essential than those granted by any state or international body.<\/td>\n<\/tr>\n
                  <\/td>\n<\/td>\nThey can be seen as safeguards for producing the greatest happiness for the most people.<\/td>\n<\/tr>\n
                  <\/td>\n<\/td>\nThe can be grounded in common sense observations of the unambiguous functions of society.<\/td>\n<\/tr>\n
                  <\/td>\n<\/td>\nThey may be viewed as a list of essential human virtues, rooted in a specific cultural tradition.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                  3 points  <\/strong> <\/strong><\/p>\n

                  QUESTION 9<\/strong><\/p>\n

                    \n
                  1. Utilitarians can be criticized for which of the following?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                    <\/td>\n<\/td>\nFailing to provide a basis for personal integrity; a lie to relieve suffering might be acceptable.<\/td>\n<\/tr>\n
                    <\/td>\n<\/td>\nAdvocating social inequality since the happiness of some is worth more than others\u2019 total misery.<\/td>\n<\/tr>\n
                    <\/td>\n<\/td>\nTrivializing pleasure, since so many kinds can be quantified: intensity, duration, fruitfulness, etc.<\/td>\n<\/tr>\n
                    <\/td>\n<\/td>\nCallousness toward the poor, whose suffering is not quantified accurately.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                    3 points  <\/strong> <\/strong><\/p>\n

                    QUESTION 10<\/strong><\/p>\n

                      \n
                    1. Which of the following best describes Ethics?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                      <\/td>\n<\/td>\nA form of the \u201cgolden rule.\u201d<\/td>\n<\/tr>\n
                      <\/td>\n<\/td>\nA branch of philosophy that uses reason to support positions.<\/td>\n<\/tr>\n
                      <\/td>\n<\/td>\nA body of beliefs about right and wrong handed down from one generation to the next.<\/td>\n<\/tr>\n
                      <\/td>\n<\/td>\nBehavior that is agreed upon to be moral by the majority.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                      3 points  <\/strong> <\/strong><\/p>\n

                      QUESTION 11<\/strong><\/p>\n

                        \n
                      1. How did the Nuremberg trials reflect the natural law tradition?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                        <\/td>\n<\/td>\nIn the Nuremberg trials, prosecutors argued that there was a higher law that proved the human propensity to evil.<\/td>\n<\/tr>\n
                        <\/td>\n<\/td>\nIn the Nuremberg trials, prosecutors argued that there was a higher law that all should recognize and take precedence over state laws.<\/td>\n<\/tr>\n
                        <\/td>\n<\/td>\nIn the Nuremberg trials, the defense argued that there was a higher law that all should recognize and justifies why some take orders from others.<\/td>\n<\/tr>\n
                        <\/td>\n<\/td>\nIn the Nuremberg trials, the defense argued that it was natural that humans err and, thus, leniency was justified.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                        3 points  <\/strong> <\/strong><\/p>\n

                        QUESTION 12<\/strong><\/p>\n

                          \n
                        1. Ethical theory does which of the following?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                          <\/td>\n<\/td>\nProves an argument to be right or wrong.<\/td>\n<\/tr>\n
                          <\/td>\n<\/td>\nShows people how they should act.<\/td>\n<\/tr>\n
                          <\/td>\n<\/td>\nAgrees with legal decisions.<\/td>\n<\/tr>\n
                          <\/td>\n<\/td>\nProvides reasons for judging actions to be right or wrong.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                          3 points  <\/strong> <\/strong><\/p>\n

                          QUESTION 13<\/strong><\/p>\n

                            \n
                          1. Sentience refers to an animal\u2019s ability to<\/li>\n<\/ol>\n\n\n\n\n\n\n
                            <\/td>\n<\/td>\nreason.<\/td>\n<\/tr>\n
                            <\/td>\n<\/td>\nbe aware of existence.<\/td>\n<\/tr>\n
                            <\/td>\n<\/td>\nfeel emotion<\/td>\n<\/tr>\n
                            <\/td>\n<\/td>\ncommunicate<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                            3 points  <\/strong> <\/strong><\/p>\n

                            QUESTION 14<\/strong><\/p>\n

                              \n
                            1. For psychological egoism to be valid, we must show people:<\/li>\n<\/ol>\n\n\n\n\n\n\n
                              <\/td>\n<\/td>\nact with an aim of achieving self-satisfaction.<\/td>\n<\/tr>\n
                              <\/td>\n<\/td>\nget self-satisfaction from their actions.<\/td>\n<\/tr>\n
                              <\/td>\n<\/td>\nuse others in selfish ways.<\/td>\n<\/tr>\n
                              <\/td>\n<\/td>\nneed to make other people happy<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                              3 points  <\/strong> <\/strong><\/p>\n

                              QUESTION 15<\/strong><\/p>\n

                                \n
                              1. Which of the following is the best example of the categorical imperative?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                <\/td>\n<\/td>\nHomosexual sex is unnatural.<\/td>\n<\/tr>\n
                                <\/td>\n<\/td>\nWe were not designed to have sex with same sex partners.<\/td>\n<\/tr>\n
                                <\/td>\n<\/td>\nIf everyone practiced homosexual sex, there would be no children.<\/td>\n<\/tr>\n
                                <\/td>\n<\/td>\nHomophobia is destructive to children.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                3 points  <\/strong> <\/strong><\/p>\n

                                QUESTION 16<\/strong><\/p>\n

                                  \n
                                1. One similarity between Act Utilitarianism and Rule Utilitarianism is that<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                  <\/td>\n<\/td>\nboth see honesty as the highest moral duty.<\/td>\n<\/tr>\n
                                  <\/td>\n<\/td>\nboth emphasize ends or consequences over moral duties.<\/td>\n<\/tr>\n
                                  <\/td>\n<\/td>\nboth emphasize moral duties over ends or consequences.<\/td>\n<\/tr>\n
                                  <\/td>\n<\/td>\nboth emphasize individual rights over social goods.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                  3 points  <\/strong> <\/strong><\/p>\n

                                  QUESTION 17<\/strong><\/p>\n

                                    \n
                                  1. What type of euthanasia is the person requesting who says the following? \u201cEven though the results would probably be good and the side-effects minimal, I don\u2019t want to receive any life-saving or life-prolonging measures\u2014I just want to let the disease take its course.\u201d<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                    <\/td>\n<\/td>\nVoluntary active euthanasia.<\/td>\n<\/tr>\n
                                    <\/td>\n<\/td>\nVoluntary passive euthanasia, withholding extraordinary measures.<\/td>\n<\/tr>\n
                                    <\/td>\n<\/td>\nVoluntary active euthanasia, withholding ordinary measures.<\/td>\n<\/tr>\n
                                    <\/td>\n<\/td>\nVoluntary passive euthanasia, withholding ordinary measures.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                    3 points  <\/strong> <\/strong><\/p>\n

                                    QUESTION 18<\/strong><\/p>\n

                                      \n
                                    1. The opposite of complete prescriptive cultural relativism is<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                      <\/td>\n<\/td>\nmoral absolutism.<\/td>\n<\/tr>\n
                                      <\/td>\n<\/td>\nmoral subjectivism.<\/td>\n<\/tr>\n
                                      <\/td>\n<\/td>\nmoral tolerance.<\/td>\n<\/tr>\n
                                      <\/td>\n<\/td>\nmoral objectivism.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                      3 points  <\/strong> <\/strong><\/p>\n

                                      QUESTION 19<\/strong><\/p>\n

                                        \n
                                      1. Why might Kant approve of the contemporary doctrine of informed consent?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                        <\/td>\n<\/td>\nIt ensures that physicians produce the best outcomes for research subjects as well as patients.<\/td>\n<\/tr>\n
                                        <\/td>\n<\/td>\nIt prohibits researchers from lying to subjects\u2014a practice which they could not will universally.<\/td>\n<\/tr>\n
                                        <\/td>\n<\/td>\nIt prohibits academics from using patients as a mere means to research goals, and demands their treatment as ends in themselves.<\/td>\n<\/tr>\n
                                        <\/td>\n<\/td>\nIt pushes researchers to respect the rational autonomy of research subjects, no matter how important the goal of the study.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                        3 points  <\/strong> <\/strong><\/p>\n

                                        QUESTION 20<\/strong><\/p>\n

                                          \n
                                        1. Metaethics is largely about studying:<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                          <\/td>\n<\/td>\nthe meanings of ethical language.<\/td>\n<\/tr>\n
                                          <\/td>\n<\/td>\nthose things which are beyond normal ethics.<\/td>\n<\/tr>\n
                                          <\/td>\n<\/td>\nhistorical literature about ethics.<\/td>\n<\/tr>\n
                                          <\/td>\n<\/td>\nethical decisions sanctioned by religious beliefs.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                          3 points  <\/strong> <\/strong><\/p>\n

                                          QUESTION 21<\/strong><\/p>\n

                                            \n
                                          1. Utilitarians can be criticized for which of the following?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                            <\/td>\n<\/td>\nfailing to provide a basis for personal integrity: a lie to relieve suffering might be acceptable.<\/td>\n<\/tr>\n
                                            <\/td>\n<\/td>\nadvocating social inequality since the happiness of some is worth more than others\u2019 total misery.<\/td>\n<\/tr>\n
                                            <\/td>\n<\/td>\ntrivializing pleasure, since so many kinds can be quantified: intensity, duration, fruitfulness, etc.<\/td>\n<\/tr>\n
                                            <\/td>\n<\/td>\ncallousness toward the poor, whose suffering is not quantified accurately.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                            3 points  <\/strong> <\/strong><\/p>\n

                                            QUESTION 22<\/strong><\/p>\n

                                              \n
                                            1. To suggest that abortion may be less immoral in Kenya than in Germany is based on<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                              <\/td>\n<\/td>\nutilitarianism.<\/td>\n<\/tr>\n
                                              <\/td>\n<\/td>\nnatural law.<\/td>\n<\/tr>\n
                                              <\/td>\n<\/td>\nthe categorical imperative.<\/td>\n<\/tr>\n
                                              <\/td>\n<\/td>\nrelativism.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                              3 points  <\/strong> <\/strong><\/p>\n

                                              QUESTION 23<\/strong><\/p>\n

                                                \n
                                              1. The argument that human personhood begins at conception and humans should not be used for scientific research is founded in<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                <\/td>\n<\/td>\nthe categorical imperative.<\/td>\n<\/tr>\n
                                                <\/td>\n<\/td>\nutilitarianism.<\/td>\n<\/tr>\n
                                                <\/td>\n<\/td>\nnatural law.<\/td>\n<\/tr>\n
                                                <\/td>\n<\/td>\nvirtue ethics.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                3 points  <\/strong> <\/strong><\/p>\n

                                                QUESTION 24<\/strong><\/p>\n

                                                  \n
                                                1. Rule utilitarians are very concerned with<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                  <\/td>\n<\/td>\nindividual acts.<\/td>\n<\/tr>\n
                                                  <\/td>\n<\/td>\ngeneral practices.<\/td>\n<\/tr>\n
                                                  <\/td>\n<\/td>\nvirtue.<\/td>\n<\/tr>\n
                                                  <\/td>\n<\/td>\npersonal preferences.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                  3 points  <\/strong> <\/strong><\/p>\n

                                                  QUESTION 25<\/strong><\/p>\n

                                                    \n
                                                  1. \u201cIt is unjust to treat people differently in ways that deny to some of them significant social benefits unless we can show that there is a difference between them that is relevant to the differential treatment.\u201d This quote supports the principle of<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                    <\/td>\n<\/td>\njustice<\/td>\n<\/tr>\n
                                                    <\/td>\n<\/td>\nequal pay for equal work<\/td>\n<\/tr>\n
                                                    <\/td>\n<\/td>\nequality<\/td>\n<\/tr>\n
                                                    <\/td>\n<\/td>\nreverse discrimination<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                    3 points  <\/strong> <\/strong><\/p>\n

                                                    QUESTION 26<\/strong><\/p>\n

                                                      \n
                                                    1. Ethics requires skillful reasoning. Which of the following is not important to making a good argument?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                      <\/td>\n<\/td>\nThe structure of the argument.<\/td>\n<\/tr>\n
                                                      <\/td>\n<\/td>\nThe conclusion follows from the premises.<\/td>\n<\/tr>\n
                                                      <\/td>\n<\/td>\nThe argument leads to the right conclusion.<\/td>\n<\/tr>\n
                                                      <\/td>\n<\/td>\nThe argument has internal logic.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                      3 points  <\/strong> <\/strong><\/p>\n

                                                      QUESTION 27<\/strong><\/p>\n

                                                        \n
                                                      1. All of the following are used to evaluate ethical egoism except:<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                        <\/td>\n<\/td>\ngrounding in Psychological egoism.<\/td>\n<\/tr>\n
                                                        <\/td>\n<\/td>\nconsistency and coherence.<\/td>\n<\/tr>\n
                                                        <\/td>\n<\/td>\nconformity to commonsense morality.<\/td>\n<\/tr>\n
                                                        <\/td>\n<\/td>\neffectiveness in satisfying individual interest.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                        3 points  <\/strong> <\/strong><\/p>\n

                                                        QUESTION 28<\/strong><\/p>\n

                                                          \n
                                                        1. According to individual ethical egoism, one should:<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                          <\/td>\n<\/td>\nignore the needs of others.<\/td>\n<\/tr>\n
                                                          <\/td>\n<\/td>\nhelp others to help themselves.<\/td>\n<\/tr>\n
                                                          <\/td>\n<\/td>\ndo what is in one\u2019s self interest.<\/td>\n<\/tr>\n
                                                          <\/td>\n<\/td>\ndo what makes one happy at the moment.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                          3 points  <\/strong> <\/strong><\/p>\n

                                                          QUESTION 29<\/strong><\/p>\n

                                                            \n
                                                          1. For Kant, motive is more important than which of the following?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                            <\/td>\n<\/td>\nAction<\/td>\n<\/tr>\n
                                                            <\/td>\n<\/td>\nThe greatest good<\/td>\n<\/tr>\n
                                                            <\/td>\n<\/td>\nConsequences<\/td>\n<\/tr>\n
                                                            <\/td>\n<\/td>\nNone of these choices<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                            3 points  <\/strong> <\/strong><\/p>\n

                                                            QUESTION 30<\/strong><\/p>\n

                                                              \n
                                                            1. Utilitarians could be accused of treating people as which of the following?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                              <\/td>\n<\/td>\nends<\/td>\n<\/tr>\n
                                                              <\/td>\n<\/td>\nascetics<\/td>\n<\/tr>\n
                                                              <\/td>\n<\/td>\nmeans<\/td>\n<\/tr>\n
                                                              <\/td>\n<\/td>\ngods<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                              3 points  <\/strong> <\/strong><\/p>\n

                                                              QUESTION 31<\/strong><\/p>\n

                                                                \n
                                                              1. Which moral philosopher thought we learned virtue mainly by habit and the repetition of virtuous actions?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                <\/td>\n<\/td>\nKant<\/td>\n<\/tr>\n
                                                                <\/td>\n<\/td>\nAristotle<\/td>\n<\/tr>\n
                                                                <\/td>\n<\/td>\nFreud<\/td>\n<\/tr>\n
                                                                <\/td>\n<\/td>\nNoddings<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                3 points  <\/strong> <\/strong><\/p>\n

                                                                QUESTION 32<\/strong><\/p>\n

                                                                  \n
                                                                1. Reasoning that supports terrorism tends to be<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                  <\/td>\n<\/td>\nconsequentialist<\/td>\n<\/tr>\n
                                                                  <\/td>\n<\/td>\ndeontological<\/td>\n<\/tr>\n
                                                                  <\/td>\n<\/td>\nAristotelian<\/td>\n<\/tr>\n
                                                                  <\/td>\n<\/td>\nmonotheistic<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                  3 points  <\/strong> <\/strong><\/p>\n

                                                                  QUESTION 33<\/strong><\/p>\n

                                                                    \n
                                                                  1. Epistemiology, important in constructing good ethical arguments, is the philosophy of<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                    <\/td>\n<\/td>\nknowledge.<\/td>\n<\/tr>\n
                                                                    <\/td>\n<\/td>\nreality.<\/td>\n<\/tr>\n
                                                                    <\/td>\n<\/td>\nnone of these choices.<\/td>\n<\/tr>\n
                                                                    <\/td>\n<\/td>\nreligion.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                    3 points  <\/strong> <\/strong><\/p>\n

                                                                    QUESTION 34<\/strong><\/p>\n

                                                                      \n
                                                                    1. To suggest that sex is only acceptable between consenting adults would rely on<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                      <\/td>\n<\/td>\nvirtue ethics<\/td>\n<\/tr>\n
                                                                      <\/td>\n<\/td>\nKantian ethics.<\/td>\n<\/tr>\n
                                                                      <\/td>\n<\/td>\nutilitarianism.<\/td>\n<\/tr>\n
                                                                      <\/td>\n<\/td>\negoism.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                      3 points  <\/strong> <\/strong><\/p>\n

                                                                      QUESTION 35<\/strong><\/p>\n

                                                                        \n
                                                                      1. Natural law theorists might criticize cultural relativism by arguing for which of the following claims?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                        <\/td>\n<\/td>\nNatural laws are cultural products.<\/td>\n<\/tr>\n
                                                                        <\/td>\n<\/td>\nNatural law is socially relative.<\/td>\n<\/tr>\n
                                                                        <\/td>\n<\/td>\nNatural laws are universal and stable.<\/td>\n<\/tr>\n
                                                                        <\/td>\n<\/td>\nNatural laws are progressive, and evolve with society.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                        3 points  <\/strong> <\/strong><\/p>\n

                                                                        QUESTION 36<\/strong><\/p>\n

                                                                          \n
                                                                        1. According to utilitarianism, which of the following is useful for evaluating the morality of an action?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                          <\/td>\n<\/td>\nPeople\u2019s intentions<\/td>\n<\/tr>\n
                                                                          <\/td>\n<\/td>\nThe nature of the act<\/td>\n<\/tr>\n
                                                                          <\/td>\n<\/td>\nThe process of accomplishing the result<\/td>\n<\/tr>\n
                                                                          <\/td>\n<\/td>\nThe result<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                          3 points  <\/strong> <\/strong><\/p>\n

                                                                          QUESTION 37<\/strong><\/p>\n

                                                                            \n
                                                                          1. All of the following are reasons an economy fails to embrace meritocracy except<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                            <\/td>\n<\/td>\nwealth or position are inherited.<\/td>\n<\/tr>\n
                                                                            <\/td>\n<\/td>\neducational systems are not equal.<\/td>\n<\/tr>\n
                                                                            <\/td>\n<\/td>\nscholarships tend to go to the brightest people.<\/td>\n<\/tr>\n
                                                                            <\/td>\n<\/td>\npeople in power tend to promote others more like themselves.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                            3 points  <\/strong> <\/strong><\/p>\n

                                                                            QUESTION 38<\/strong><\/p>\n

                                                                              \n
                                                                            1. ____ is a nonconsequential consideration for active voluntary euthanasia.<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                              <\/td>\n<\/td>\nEffect on family<\/td>\n<\/tr>\n
                                                                              <\/td>\n<\/td>\nAutonomy<\/td>\n<\/tr>\n
                                                                              <\/td>\n<\/td>\nFamily finances<\/td>\n<\/tr>\n
                                                                              <\/td>\n<\/td>\nShortage of medical facilities<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                              3 points  <\/strong> <\/strong><\/p>\n

                                                                              QUESTION 39<\/strong><\/p>\n

                                                                                \n
                                                                              1. The \u201cplaying God\u201d argument against cloning<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                                <\/td>\n<\/td>\nis religious in nature.<\/td>\n<\/tr>\n
                                                                                <\/td>\n<\/td>\nis the same as the \u201cyuck\u201d argument.<\/td>\n<\/tr>\n
                                                                                <\/td>\n<\/td>\nis built on teachings in the Christian Bible.<\/td>\n<\/tr>\n
                                                                                <\/td>\n<\/td>\nis not necessarily a religious argument.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                                3 points  <\/strong> <\/strong><\/p>\n

                                                                                QUESTION 40<\/strong><\/p>\n

                                                                                  \n
                                                                                1. The first form of the categorical imperative requires us to act on those maxims that we can will as which of the following?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                                  <\/td>\n<\/td>\nhypothetical law<\/td>\n<\/tr>\n
                                                                                  <\/td>\n<\/td>\nthe best consequences<\/td>\n<\/tr>\n
                                                                                  <\/td>\n<\/td>\na universal law<\/td>\n<\/tr>\n
                                                                                  <\/td>\n<\/td>\nthe worst consequences<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                                  3 points  <\/strong> <\/strong><\/p>\n

                                                                                  QUESTION 41<\/strong><\/p>\n

                                                                                    \n
                                                                                  1. Studies show capital crime rates in states that regularly execute compared with states that do not have capital punishment is<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                                    <\/td>\n<\/td>\nabout the same.<\/td>\n<\/tr>\n
                                                                                    <\/td>\n<\/td>\nabout 30% lower.<\/td>\n<\/tr>\n
                                                                                    <\/td>\n<\/td>\nabout 10% lower.<\/td>\n<\/tr>\n
                                                                                    <\/td>\n<\/td>\nabout 40% higher.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                                    3 points  <\/strong> <\/strong><\/p>\n

                                                                                    QUESTION 42<\/strong><\/p>\n

                                                                                      \n
                                                                                    1. Strong ethical relativism holds that<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                                      <\/td>\n<\/td>\nthere is no objective right and wrong.<\/td>\n<\/tr>\n
                                                                                      <\/td>\n<\/td>\nright and wrong are not really knowable.<\/td>\n<\/tr>\n
                                                                                      <\/td>\n<\/td>\nsome actions are more right than others.<\/td>\n<\/tr>\n
                                                                                      <\/td>\n<\/td>\nall actions are equally moral.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                                      3 points  <\/strong> <\/strong><\/p>\n

                                                                                      QUESTION 43<\/strong><\/p>\n

                                                                                        \n
                                                                                      1. A perspective that holds that humans alone have intrinsic worth or value is called<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                                        <\/td>\n<\/td>\nhumanitarian.<\/td>\n<\/tr>\n
                                                                                        <\/td>\n<\/td>\nanthropocentric.<\/td>\n<\/tr>\n
                                                                                        <\/td>\n<\/td>\nethical egoism.<\/td>\n<\/tr>\n
                                                                                        <\/td>\n<\/td>\nsolipsism.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                                        3 points  <\/strong> <\/strong><\/p>\n

                                                                                        QUESTION 44<\/strong><\/p>\n

                                                                                          \n
                                                                                        1. A Kantian could argue that we should develop virtues in ourselves and others because:<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                                          <\/td>\n<\/td>\ndeveloping virtues will have good results, and the ends justify the means here.<\/td>\n<\/tr>\n
                                                                                          <\/td>\n<\/td>\nit would make our behavior more universally willable, and less likely to involve the use of others for selfish ends.<\/td>\n<\/tr>\n
                                                                                          <\/td>\n<\/td>\nthe categorical imperative is equally concerned with consequences and intentions.<\/td>\n<\/tr>\n
                                                                                          <\/td>\n<\/td>\nit does not matter what our personal virtues are: we are all absolutely bound by principle.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                                          3 points  <\/strong> <\/strong><\/p>\n

                                                                                          QUESTION 45<\/strong><\/p>\n

                                                                                            \n
                                                                                          1. Which of the following is not mentioned as a result of the World Bank and the International Monetary Fund?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                                            <\/td>\n<\/td>\nHarmed rather than helped development of Third World countries.<\/td>\n<\/tr>\n
                                                                                            <\/td>\n<\/td>\nMade poorer countries unable to compete.<\/td>\n<\/tr>\n
                                                                                            <\/td>\n<\/td>\nLed to international terrorism.<\/td>\n<\/tr>\n
                                                                                            <\/td>\n<\/td>\nDrove local banks out of business.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                                            3 points  <\/strong> <\/strong><\/p>\n

                                                                                            QUESTION 46<\/strong><\/p>\n

                                                                                              \n
                                                                                            1. Virtue Ethics helps us determine:<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                                              <\/td>\n<\/td>\nwhether an action is moral.<\/td>\n<\/tr>\n
                                                                                              <\/td>\n<\/td>\nwhether a form of ethical reasoning is virtuous.<\/td>\n<\/tr>\n
                                                                                              <\/td>\n<\/td>\nhow to calculate between consequential and nonconsequential reasoning.<\/td>\n<\/tr>\n
                                                                                              <\/td>\n<\/td>\nhow we ought to be.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                                              3 points  <\/strong> <\/strong><\/p>\n

                                                                                              QUESTION 47<\/strong><\/p>\n

                                                                                                \n
                                                                                              1. What is the biggest problem in the process of determining utility or what will lead to the greatest happiness for the greatest number in any given case or policy decision?<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                                                <\/td>\n<\/td>\nDetermining who counts in the tally of happiness, and how much each pleasure counts.<\/td>\n<\/tr>\n
                                                                                                <\/td>\n<\/td>\nSetting up a rating system using both positive and negative numbers, humans and animals.<\/td>\n<\/tr>\n
                                                                                                <\/td>\n<\/td>\nFiguring out if the result really is attainable, will result in happiness, and for whom exactly.<\/td>\n<\/tr>\n
                                                                                                <\/td>\n<\/td>\nBeing fair to all involved and using rationality as an impartial spectator.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                                                3 points  <\/strong> <\/strong><\/p>\n

                                                                                                QUESTION 48<\/strong><\/p>\n

                                                                                                  \n
                                                                                                1. The terms \u201cright\u201d and \u201cwrong\u201d usually apply to<\/li>\n<\/ol>\n\n\n\n\n\n\n
                                                                                                  <\/td>\n<\/td>\naction.<\/td>\n<\/tr>\n
                                                                                                  <\/td>\n<\/td>\ngoodness.<\/td>\n<\/tr>\n
                                                                                                  <\/td>\n<\/td>\ncharacter.<\/td>\n<\/tr>\n
                                                                                                  <\/td>\n<\/td>\nart.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                                                                                                  3 points  <\/strong> <\/strong><\/p>\n

                                                                                                  QUESTION 49<\/strong><\/p>\n

                                                                                                    \n
                                                                                                  1. From the anthropocentric perspective the idea that we should curtail human activities to preserve a nonhuman species is generally anchored in which of our ethical theories?<\/li>\n<\/ol>\n\n\n\n\n\n
                                                                                                    <\/td>\n<\/td>\nUtilitarianism<\/td>\n<\/tr>\n
                                                                                                    <\/td>\n<\/td>\nCategorical imperative<\/td>\n<\/tr>\n
                                                                                                    <\/td>\n<\/td>\n\n","protected":false},"excerpt":{"rendered":"

                                                                                                    The difference between teleological and deontological is that: Teleological is moral and deontological is immoral. Teleological is focused on intention and deontological is focused on motive. Deontological is focused of intention and teleological is focused on consequence. Deontological is moral Read More …<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[],"tags":[],"class_list":["post-32533","post","type-post","status-publish","format-standard","hentry"],"_links":{"self":[{"href":"https:\/\/www.benedictsol.com\/blogs\/wp-json\/wp\/v2\/posts\/32533","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.benedictsol.com\/blogs\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.benedictsol.com\/blogs\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.benedictsol.com\/blogs\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.benedictsol.com\/blogs\/wp-json\/wp\/v2\/comments?post=32533"}],"version-history":[{"count":0,"href":"https:\/\/www.benedictsol.com\/blogs\/wp-json\/wp\/v2\/posts\/32533\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.benedictsol.com\/blogs\/wp-json\/wp\/v2\/media?parent=32533"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.benedictsol.com\/blogs\/wp-json\/wp\/v2\/categories?post=32533"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.benedictsol.com\/blogs\/wp-json\/wp\/v2\/tags?post=32533"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}