By John Charvet
This e-book is ready the grounds of moral lifestyles, or the character and foundation of our moral responsibilities. It includes an unique account of those grounds and indicates how this figuring out calls for particular sorts of social and political existence. Charvet considers the guidelines of the liberty and equality of guys within the many varieties they've got taken and indicates that there's a radical incoherence underlying them which is composed within the failure to combine in a coherent means the actual and the ethical or communal dimensions of person lifestyles. those dimensions are separated and against one another. within the ultimate component of the publication Charvet develops an unique account of the grounds of moral lifestyles which satisfactorily integrates those specific and communal components of individuality. it's designed to teach how the ethical claims of people are grounded of their linked wills in a group and but how the sort of perception preserves the separate individuality of the community's individuals.
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Extra resources for A Critique of Freedom and Equality
P. 7. 38 Clarendon Press, 1970. The motivational structure of morality time ask whether one has any reason for fulfilling it. Thus there cannot be a moral motive for moral action, and, consequently, if the possibility of morality is to be understood in terms of the possibility of acting from a moral motive, the externalist view in effect denies that morality is possible. I shall follow Nagel in considering only internalist views. One such view, that Nagel refers to, however, I shall not consider.
If the answer to this is yes, then while Hobbes would have an account of a genuine moral obligation that account would make obligation and self-interest part company, and his system as an attempted unification of the two would break down. That system requires an obligation, which is both genuinely moral and is always in accordance with self-interest. g. keeping covenants, and so instead of explaining how moral practices are possible, renders them null. The answer to the question posed above, if the aim of the theory is to be fulfilled, must be that obligation can never as a matter of fact be contrary to self-interest.
For they could already contain within them the moral attitude to the other, and their only defect from the moral point of view would be the lack of generalization in this attitude. This would be the case, if in pursuing the welfare of this or that particular person we have feelings of disinterested love towards that person through which we treat his good as in itself a reason for us to act. Thus our attitude towards his good is the moral one that it is as such a reason for us to act, but because the attitude in this case is based on a feeling for a particular person it obviously cannot be made to include all men as such.