Justify The Means?
J. RICHARD CHASE
Now a few quick and obvious tests will show us that the phrase can get us into trouble. For example, the end or goal of profit does not justify false advertising, nor would our desire for a college degree justify cheat ing on exams. Something is obviously wrong here. Even Fletcher would point out that one is in trouble if he does not select the proper end. But remember, the phrase is frequently presented as a basic maxim without reasonable qualification. The root of the prob lem is far deeper than just quibbling over what goal one might select. A Christian need not even accept this phrase and then add that his goal (or end) is obedience to the whole counsel of God's word (e.g., the commandments and principles, as well as qualities of character such as love or joy). One can with solid historic backing simply reject the phrase as in error. The end does not justify the means, it may merely cause it. Aris totle, who is the prime historic source of the concept of ends and means, never suggested that the end justified the means. In the Eude- mion Ethics he said your goals or "ends" must be carefully selected for they will ultimately cause you to act to achieve them (i. 7.21). In that light we might then ask, is profit your goal? Be careful, profit may "cause" you to do something that may hurt others and grieve God. Is love for others your goal? Good, but be careful that in serving others you do not overlook your walk with the Lord. To Aristotle, the end caused, not justified, the means. In fact, Aris totle's word for cause is aitios, and it has more of a negative than right eous ring to it. At times it is used to convey the thought of "blame" or even "guilt." In the Nicomachean Ethics, Aristotle argues that prudence Page 5
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