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motivation. He takes from Anselm the theory that there are two basic affections of the will, what Anselm calls the affection for advantage and the affection for justice. The affection for advantage is the drive towards the agent’s own happiness and perfection. The affection for justice is the drive towards what is good in itself, regardless of its relation to the agent. All of us have both affections, and there is nothing wrong with this. We will have both even in heaven. But the key question is the ranking of the two. The right ranking is to pursue the affection for advantage only to the extent permitted by the affection for justice. This view very probably becomes, through Luther and the Lutheran pietists such as Christian August Crusius , the origin of Immanuel Kant’s statement of what he thought was the supreme principle of morality, namely the categorical imperative. In Crusius, the formulation is that there are actions that we ought

Divine command

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Kaynakça

1. Adams, Robert M. Finite and Infinite Goods. Oxford: Oxford University Press, 1999.
2. Al-Ash arī. Kitāb al-Luma . Trans. Richard McCarthy, in The Theology of Al-Ash arī. Beyrouth: Impremerie Catholique, 1953.
3. Aquinas, Thomas. Summa Theologiae. Trans. English Dominicans. London: Burns, Oates, and Washbourne, 1912-36.
4. Aristotle. Nicomachean Ethics. Trans. Roger Crisp. Cambridge: Cambridge University Press, 2000.
5. Evans, C. Stephen. Kierkegaard’s Ethic of Love. Oxford: Oxford University Press, 2004.
6. Hare, John. Plato’s Euthyphro. Bryn Mawr, PA: Bryn Mawr Commentaries, 1985.
7. -------. God’s Call. Grand Rapids, MI: Eerdmans, 2001.
8. -------. God and Morality. Oxford: Blackwell, 2007.

9. Kant, Immanuel. “Groundwork of the Metaphysics of Morals and Critique of Practical Reason,” trans. and ed. Mary J. Gregor, in The Cambridge Edition of the Works of Immanuel Kant, Practical Philosophy. Cambridge: Cambridge University Press, 1996.
10. -------. “Religion within the Bounds of Mere Reason,” trans. and ed. Allen Wood and George di Giovanni, in The Cambridge Edition of the Works of Immanuel Kant, Religion and Rational Theology. Cambridge: Cambridge University Press, 1996.
11. Kierkegaard, Sİren. Works of Love. Trans. and ed. Howard V. Hong and Edna H. Hong. Princeton: Princeton University Press, 1995.
12. Korsgaard, Christine. The Sources of Normativity. Cambridge: Cambridge University Press, 1996.
13. Maimonides, Moses. The Guide for the Perplexed. Trans. M. Friedländer. New York: Dover Publications, 1956.
14. Quinn, Philip. Divine Commands and Moral Requirements. Oxford: Oxford University Press, 1978.
15. Plato. “Euthyphro,” in Edith Hamilton and Huntington Cairns (ed.), Collected Dialogues. Princeton: Princeton University Press, 1963.
16. Rawls, John. A Theory of Justice. Cambridge, MA: Harvard University Press, 1971.
17. -------. Political Liberalism. New York: Columbia University Press, 1993.
18. Scotus, John Duns. Duns Scotus on the Will and Morality. Ed. and trans. Allan B. Wolter, Washington, DC: The Catholic University of America Press, 1986.
19. Wainwright, William. Religion and Morality. Aldershott, HANTS: Ashgate, 2005.
20. Zagzebski, Linda Trinkaus. Divine Motivation Theory. Cambridge: Cambridge University Press, 2004.
21. Suggested Readings (in addition to above)
22. Finnis, John. Natural Law and Natural Rights. Oxford: Oxford University Press, 1980.
23. Hare, John. The Moral Gap. Oxford: Clarendon Press, 1996.
24. Hourani, G. F. Reason and Tradition in Islamic Ethics. Cambridge: Cambridge University Press, 1985.
25. Irwin, Terence. The Development of Ethics, vol. I. Oxford: Oxford University Press, 2007.
26. Murphy, Mark C. An Essay on Divine Authority. Ithaca, NY: Cornell University Press, 2002.
27. O’Donovan, Oliver. Resurrection and Moral Order. Grand Rapids, MI: Eerdmans, 1994.
28. Porter, Jean. Nature as Reason. Grand Rapids, MI: Eerdmans, 2005.
29. Spero, Shubert. Morality, Halakha and the Jewish Tradition. New York: Ktav, 1983