By Richard Norman
Can warfare ever be justified? Why is it incorrect to kill? during this new e-book Richard Norman seems to be at those and different comparable questions, and thereby examines the prospect and nature of rational ethical argument. functional examples, similar to the Gulf battle and the Falklands warfare, are used to teach that, whereas ethical philosophy can provide no effortless solutions, it's a worthy company that sheds gentle on many urgent modern difficulties.
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Extra resources for Ethics, Killing and War
So for instance a religious morality which posits a loving creator who desires the well-being of his creatures and who has endowed them with a nature which they need to fulfil will have a great deal of common ground with a humanistic morality. Indeed, the attempt by the religious believer to establish what God wills for his creatures will have to reason from the same facts of human need. Or take the experience of human solidarity. The idea of the brotherhood of man may gain an added resonance from the belief that human beings are all children of one God; but that notion of God as father is not just arbitrarily chosen, it is arrived at precisely as a result of the experience of fraternal relations between human beings and the sense that such relationships are rewarding and fulfilling.
2. I also mentioned that, since our moral views must lead us to act in certain ways, it might seem that they must be intimately connected with our feelings, and this appears to support the subjectivist position. There is indeed such a connection, but it is more indirect than subjectivism maintains. Our moral views are not direct expressions of our feelings. But the concepts which we employ in making moral judgements are concepts which have a practical significance for us because we are the kinds of creatures that we are, with the kinds of feelings and responses which we do have.
They may not coincide with the standards current within a particular natural language, but any such language is capable of being extended to incorporate concepts from other languages. The process of criticism and of 22 Ethics, killing and war acceptance or rejection of particular concepts in the light of others, to which I have previously referred, can take place not only within a particular language but between languages. It is in virtue of these possibilities of shared ethical reflection, grounded in shared experience and shared natural responses, that I think it appropriate to talk about the human community, the community of potential communicators, as a moral community.