By Simon Blackburn
Writing with wit and magnificence, Simon Blackburn tackles the elemental questions of ethics during this vigorous booklet, highlighting the problems and troubling matters that spring from the extremely simple query of ways we should stay. Blackburn dissects the various universal purposes for why we're skeptical approximately ethics. Drawing on examples from heritage, politics, faith and daily own event, he indicates how cynicism and self-consciousness can paralyze us into contemplating ethics a hopeless pursuit. He assures us that ethics is neither futile nor inappropriate, yet an intimate a part of an important problems with living-of beginning, demise, happiness, hope, freedom, excitement, and justice. certainly, from ethical dilemmas approximately abortion and euthanasia, to our obsession with own rights, to our eager for a feeling of that means in lifestyles, our daily struggles are rife with moral concerns. Blackburn distills the arguments of Hume, Kant and Aristotle all the way down to their essences, to underscore the undying relevance of our voice of moral sense, the pitfalls of complacency, and our matters approximately fact, wisdom and human progress.
Blackburn's infrequent blend of intensity, rigor, and gleaming prose, together with his individual rating between modern philosophers, mark Being Good as an incredible assertion on our present disenchantment with ethics. It demanding situations us to take a extra considerate interpreting of our moral weather and to examine extra rigorously our personal criteria of habit.
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Additional resources for Being Good: A Short Introduction to Ethics
Incidentally, this is not, as is commonly supposed, an insight due to Freud. It has a philosophical, literary, and theological pedigree probably stretching back to the origins of thought itself. A nice early example is the idea of the Greek Stoics that all ambition is due to fear of death: if a man wants statues raised to himself, it is because unconsciously he is afraid of dying, but of course he is not likely to realize that. A permanent strand in Christian thought is that we have no insight, or even lie to ourselves, about our heart's desires.
Almost any ethic will encourage them. Here there is nothing to unmask: these are just features of how most of us are, and how all of us are at our best. They are not the result of a conspiracy, any more than the enjoyment of food or the fear of death are: they just define how we live and how we want to live and want others to live. Nietzsche indeed tried to 'deconstruct' the benevolent emotions, railing against them as weak or slavish or lifedenying, but the attempt is unconvincing and unpleasant, a kind of Hemingway machismo that regards decent human sympathy as unmanly.
Can we find arguments to unsettle the relativist's frame of mind? Can we do more than thump the table? If we cannot, does 26 • RELATIVISM • that mean we have to stop thumping it? We return to these questions in the final section of this book. Meanwhile, here are two thoughts to leave with. The first counteracts the idea that we are just 'imposing' parochial, western standards when, in the name of universal human rights, we oppose oppressions of people on grounds of gender, caste, race, or religion.