By Thomas Fleming
ISBN-10: 0826217672
ISBN-13: 9780826217677
Fleming bargains an alternative choice to enlightened liberalism, the place ethical and political difficulties are checked out from an aim perspective and a call made up of standpoint that's either rational and universally utilized to all related instances. He as a substitute areas significance at the specific, the neighborhood, and ethical complexity, advocating a go back to premodern traditions for an answer to moral predicaments. In his view, liberalism and postmodernism forget about the truth that humans via their very nature refuse to stay in a global of abstractions the place the attachments of associates, acquaintances, family members, and state make no distinction. Fleming believes sleek kind of casuistry may be utilized to ethical conflicts, utilizing examples from background, literature, and faith to provide an explanation for this ethical ecology that refuses to divorce organisms from their interactions with one another and with their setting.
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Banfield, The Moral Basis of a Backward Society, 126. 04 Fleming ch2, p 42-68 1/23/04 12:30 PM Page 45 Allan S Johnson Al's G4 HD:Pxt jobs disk Citizens of the World 45 across the usual boundaries of political and feudal obligation. 119–236), Glaucus encounters the Greek hero Diomedes, who asks him his lineage. When they realize that their grandfathers were guest-friends (xenoi), the two men agree to avoid each other in battle, since there are plenty of other Greeks and Trojans to kill. Even the incident that sparked the Trojan War involved a question of hospitality.
In reacting against Jewish nationalism, Christians put strong emphasis on the universal brotherhood of man. They could not, however, break free from the teachings of the Jewish scriptures, which not only assigned a special role to one nation but seemed to view the world as divided, by divine decree, into separate peoples. Christians learned from the book of Genesis, for example, that although the descendants of Adam had spoken one language for many generations, the attempt to build the tower of Babel brought divine punishment: And they said, Go to, let us build a city, and a tower, whose top may reach to heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.
E]thical theory, in its search for the true inwardness of the good life, dropped out the indispensable element of obligation, the moral judgment . . it came to put all its trust in feelings, assuming that human nature is one and whole and good. . [T]he man of feeling surely had a noble ancestry, a noble upbringing, and like Shelley, he was sure that he acted always from the highest motives. And yet, as he abandoned himself to what he thought was his complete humanity . . 22 This strange mixture of skeptical rationalism and uncritical philanthropy has characterized the European intellectual class since the end of the eighteenth century.