By Marcia S. Freeman
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These procedures reflect the reasoning of “ethics committees” rather than the daily behavior of morally competent subjects (which does not mean that such subjects cannot be greatly assisted by ethics committees, or that such committees for decision making are not important within certain institutions such as hospitals). ” What this “well” (and the “good”) means, and what it contains, we call “morality,” and ethics is the philosophy about it. The moral givens that have just been mentioned ground the moral competence of the acting subject.
This means that before he even begins to reflect on ethical problems and express his conclusions, he has already lived a substantial part of his life span. He has his own experiences, and writes from within a certain lived context. This cannot be more obvious in the case of the classical founders Socrates, Plato, and Aristotle, but it is no less valid for the Greek and Roman Stoics and Epicureans. None of them were philosophers in a vacuum. And of course the same goes for Thomas Aquinas as well as Kant, Hegel, Sartre, Rawls, or Habermas.
In reality, not even morality in its “ultimate justification” is “hanging upon” God. ” God does not come into ethics only at the end, but is always present. The question is only how He is present, and how this presence becomes effective. 66. c. P h i los o p h i c a l Et h i cs a s V i rt u e Et h i cs â•–â•… â•…â•–29 At what point in human moral action God “appears,” so to speak, is very hard to say. At the most it can be reconstructed. This is because we already know about God before we begin to analyze human behavior and practice ethics.
Animal Lives by Marcia S. Freeman