University of Cebu

Banilad Campus
Philo 101: Ethics
Instructor: Neil Bryan N. Moninio
Name: _____________________________________ Date:_________________
Schedule: __________________________________ Score: _______________
SEMI-FINAL EXAMINATION
General Instruction: The examination is good for one (60) minutes only and is equivalent of 100 points. The questionnaire consists of
_ pages. Read each question very carefully. A point will be deducted every erasure which includes superimposition and white ink
marks. A point will also be deducted for every question without any answer. An additional 5 points will be given to students
without any erasures. CHEATING IS A GROUND FOR EXPULSION. Please refrain from talking, peeking nor glancing your classmates’
test papers. If you are caught doing such, it will be construed as cheating and will be dealt with necessary repercussions.

I. DOUBLE BARREL. Match fifteen (15) choices found in [A] to fifteen (15) choices found in [B] and thereafter match it to fifteen (15)
statements and/ or information found in [C]. (Caveat: there are choices in [A] which does not have correct and logical matches with
choices found in [B] and [C], so as [B] not having choices correlated with [A] and [C], and so on.) Please choose your answers wisely
because this part of the test is coupled with a “no mistaken choice system” which means that mistake in one of your own choices will
automatically render the entire answer in that particular item wrong. Write the letter of your choices in the blanks provided below.
Every item is worth three (3) points, hence, the total score for this part is forty-five (45) points.

CHOICES

[A] q. Albert Einstein

a. Platito r. Carol Banawa
b. Socrates s. John Stuart Mill
c. Niccolo Machiavelli t. St. Augustine of Hippo
d. Rene Descartes u. Jesus Christ
e. Dan Locke v. Jose Rizal
f. St. Augustine of Hippodromo w. Hippocrates
g. St. Thomas Aquinas x. Spartacus
h. Plato z. Jeremy Bentham
i. Euthyphro aa. John Rules
j. Emmanuel Cant ab. Vice Ganda
k. Aristotle ac. Mahatma Gandhi
l. Charles Leslie Stevenson ad. Confucius
m. Lawrence Kohlberg ae. Buddha
n. John Stuart Little af. John Rawls
o. Immanuel Kant ag. Carol Gilligan
p. John Locke

[B]
a. Ang taong masipag paglaki, pagod. p. The invisible hand
b. Practice makes perfect, but nobody is perfect, so why q. The wealth of nations
practice? r. Ethics and Language
c. cogito ergo sum s. Life isn’t about getting and having, it’s about giving and
d. Hakuna matata being.
e. an Unexamined life is not worth living t. Summa theologica
f. Love thy neighbor with your heart, with all your mind and u. Whether you think you can or you think you can’t, you’re
with all your soul. right.
g. Virtue ethics v. The Prince
h. Ask and it will be given you; search, and you will find; knock w. Desire is the root of all evil
and the door will be opened for you. x. The Two Cities
i. categorical imperative y. Strive not be a success, but rather to be of value.
j. ethical egoism z. There is only one way to avoid criticism: do nothing, say
j. stages of moral development nothing, and be nothing.
k. Ang wala nagtuon, hagbong. aa. Theory of justice
l. The Apology of Socrates ab. Everything has beauty, but not every can see
m. We can easily forgive a child who is afraid of the dark; the ac. First, have a definite, clear and practical ideal; a goal, an
real tragedy of life is when men are afraid of the light. objective. Second, have the necessary means to achieve your
n. A great power comes with a great responsibility. ends; wisdom, money, materials, and methods. Third, adjust
o. We find ways all your means to that end.
ad. Our lives begin to end the day we become silent about ak. classical utilitarianism
things that matter. ae. People often say that motivation doesn’t last. Well,
ae. Moral Positivism neither does bathing. That’s why we recommend it daily.
af. Remember that no one can make your inferior without Af. Ethics of care.
your consent. Ag. I’ve learned that people will forget what you said, people
ag. The only way to do great work is to love what you do. will forget what you did, but people will never forget how you
ah. rule utilitarianism made them feel.
ai. If you can dream it, you can achieve it

[C]
a. The best way to find knowledge and one of the important components of being a good, ethical citizen was to have a meaningful
conversation with people about basic principles.

b. Real life moral decision making is influenced by the relationships we have with those around us. Instead of asking the moral
decision maker to be unbiased, the caring moral agent will consider that one’s duty may be greater to those they have particular
bonds with, or to others who are powerless rather than powerful.

c. The student of Socrates

d. Principle of Utility must distinguish pleasures qualitatively and not merely quantitatively. We as moral agents, are capable of
searching and desiring higher intellectual pleasures more than pigs. Higher intellectual pleasures are preferable than purely sexual
appetites.

e. telos. The highest good of a person must be both final and self-suffecient. Eudaimonia- happiness. Achieving the highest purpose
of person concerns the ability to function according to reason and to perform an activity well or excellently called virtue.

f. There is within us conscience that directs our moral thinking, a sense of right and wrong in us that we are obliged to obey. One’s
sense of right and wrong would be grounded on something stable; human nature itself.

g. Our actions are governed by two sovereign masters, pleasure and pain. Pleasure is good if and only if, produce more happiness
than unhappiness. It is not enough to experience pleasure but must also make is happier.

h. “Suppose [a person] had a basket full of apples and, being worried that some of the apples were rotten, wanted to take out the
rotten ones to prevent the rot spreading. How would he proceed? Would he not begin by tipping the whole lot out of the basket?
And would not the next step be to cast his eye over each apple in turn, and pick up and put back in the basket only those he saw to
be sound, leaving the others? In just the same way, those who have never philosophized correctly have various opinions in their
minds which they have begun to store up since childhood, and which they therefore have reason to believe may in many cases be
false. They then attempt to separate the false beliefs from the others, so as to prevent their contaminating the rest and making the
whole lot uncertain. Now the best way they can accomplish this is to reject all their beliefs together in one go, as if they were all
uncertain and false. They can then go over each belief in turn and re-adopt only those which they recognize to be true and
indubitable.”

i. First Principle: Each person has the same indefeasible claim to a fully adequate scheme of equal basic liberties, which scheme is
compatible with the same scheme of liberties for all;
Second Principle: Social and economic inequalities are to satisfy two conditions:

a. They are to be attached to offices and positions open to all under conditions of fair equality of opportunity;

b. They are to be to the greatest benefit of the least-advantaged members of society (the difference principle).
j. At the pre-conventional level, we don’t have a personal code of morality. Instead, our moral code is shaped by the standards of
adults and the consequences of following or breaking their rules. At the conventional level (most adolescents and adults), we begin
to internalize the moral standards of valued adult role models. At the post-conventional level, Individual judgment is based on self-
chosen principles, and moral reasoning is based on individual rights and justice. 

k. Though the Earth, and all inferior Creatures be common to all Men, yet every Man has a Property in his own Person. This no Body
has any Right to but himself. The Labour of his Body, and the Work of his Hands, we may say are properly his. Whatsoever then he
removes out of the State that Nature hath provided, and left it in, he hath mixed his  Labour with, and joined to it something that is
his own, and thereby makes it his Property. It being by him removed from the common state nature placed it, it hath by
his labour something annexed to it, that excludes the common right of other Men. For this Labour being the unquestionable
Property of the Labourer, no Man but he can have a right to what that is once joined to, at least where there is enough, and as good
left in common for others.

l. His principle follows the view of the ancient eudaimonists that virtue is sufficient or at least relevant for happiness. There are
however several important modifications. (1) The entire structure is made dependent on God’s prevenient grace. True virtue
guarantees true happiness, but there is no true virtue that is not a gift of grace. (2) He accepts Cicero’s definition of virtue as the art
of “living well” but emphatically rejects his equation of living well and living happily. Our postlapsarian life on earth is inevitably the
locus of sin and punishment, and even the saints are unable to overcome the permanent inner conflict between “the spirit” and “the
flesh”, i.e., between good and evil volitions or rational and irrational desires in this life. The perfect inner tranquility virtue strives for
will only be achieved in the afterlife.

m. For many, his teaching endorses immoralism or, at least, amoralism. The most extreme versions of this reading find him to be a
“teacher of evil”, in the famous words of Leo Strauss (1958: 9–10), on the grounds that he counsels leaders to avoid the common
values of justice, mercy, temperance, wisdom, and love of their people in preference to the use of cruelty, violence, fear, and
deception. 

n. The study of ethics is the study of moral problems. Normative ethics concerns the resolution of actual moral problems, while
“analytical” or “meta” ethics concerns the nature or general features of those problems. He plausibly assumes that if we ultimately
want better resolutions to ethical problems, we should begin in metaethics by gaining clarity about the general features of those
problems. For as we gain clarity about their general features, we gain clarity about the function of moral language—about how
moral problems arise and are dealt with in our lives as social, communicative beings—clarity about the methods that are and can be
used to effectively resolve those problems, and clarity about whether those methods are distinct from the methods of science.

o. An objective, rationally necessary and unconditional principle that we must always follow despite any natural desires or
inclinations we may have to the contrary. All specific moral requirements, according to him, are justified by this principle, which
means that all immoral actions are irrational because they violate the same. It provides a set of requirements called maxim that we
must pass in order for the action be considered a moral obligation.

Part II. Multiple Choice Questions (1 point each)

1. Is a structured set of statements used to explain or predict a set of facts or concepts.

a. statement of the problem
b. theory
c. conspiracy
d. Novel Corona Virus
2. According to this view, acts are deemed to be morally right solely on the basis of their consequences.
a. Sequentialism
b. Consequentialism
c. Cause and effect theory
d. Utilitarianism
3. Right and wrong is determined by what you, the subject, just happens to think or ‘feel’ is right and wrong.
a. moral subjectivism
b. moral objectivism
c. Feeling theory
d. Thinking theory
4. Right and wrong is determined by what is in your self-interest, or, it is immoral to act contrary to your self-interest.
a. individualist subjectivism
b. moral relativism
c. ideal observer theory
d. ethical egoism
5. The view that what is right is determined by the attitudes that is hypothetical ideal observer would have.
a. individualist subjectivism
b. moral relativism
c. ideal observer theory
d. ethical egoism
 6. The view originally put forward by Protagoras, that there are as many distinct scales of good and evil as there are
individuals in the world.
a. individualist subjectivism
b. moral relativism
c. ideal observer theory
d. ethical egoism
7. The view that for a thing to be morally right is for it to be approved of by the society, leading to the conclusion that
different things are right for people in different societies and different periods in history.
a. individualist subjectivism
b. moral relativism
c. ideal observer theory
d. ethical egoism
8. 8. The view that ethical statements reflect sentiments, personal preferences and feelings rather than objective facts.
a. simple subjectivism
b. utilitarianism
c. deontology
d. virtual ethics
9. This states that society needs rules in order to function, and that a person can only be called moral to the extent that he
abides by those rules.
a. simple subjectivism
b. utilitarianism
c. deontology
d. virtue ethics
10. Is a theory that holds that the best way to make a moral decision is to look at the potential consequences of each available
choice, and then pick the option that either does most to increase happiness or does least to increase suffering.
a. simple subjectivism
b. utilitarianism
c. deontology
d. virtual ethics

Part II- Identification

_________________________ 1. A Being who is perfectly rational, imaginative and informed.

_________________________ 2. The word ‘deontology’ derives from the Greek words ___________ for duty and ____________ for
science (or study).

_________________________ 3. It states that only good people can make good moral decisions. Therefore, the best way to be
moral is to constantly seek to improve oneself.

_________________________ 4.The philosopher who argued that each of the moral virtues was a golden mean, or desirable middle
ground, between two undesirable extremes. For example, the virtue of courage is a mean between the two vices of cowardice and
foolhardiness.

_________________________ 5. It argues that instead of doing the right thing even if it requires personal cost or sacrificing the
interest of family or community members, as the traditional consequentialist and deontological approaches suggest, we can, and
indeed should, put the interests of those who are close to us above the interests of complete strangers.
 [A] [B] [C]

1. __________________ ____________________ ______________________

2. __________________ ____________________ ______________________

3. __________________ ____________________ ______________________

4. __________________ ____________________ ______________________

5. __________________ ____________________ ______________________

6. __________________ ____________________ ______________________

7. __________________ ____________________ ______________________

8. __________________ ____________________ ______________________

9. __________________ ____________________ ______________________

10. _________________ ____________________ ______________________

11. __________________ ____________________ ______________________

12. __________________ ____________________ ______________________

13. __________________ ____________________ ______________________

14. __________________ ____________________ ______________________

15. __________________ ____________________ ______________________