David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Cambridge University Press (1987)
Larmore aims to recover three forms of moral complexity that have often been neglected by moral and political philosophers. First, he argues that virtue is not simply the conscientious adherence to principle. Rather, the exercise of virtue apply. He argues - and this is the second pattern of complexity - that recognizing the value of constitutive ties with shared forms of life does not undermine the liberal ideal of political neutrality toward differing ideals of the good life. Finally Larmore agrues for what he calls the heterogeneity of morality. Moral thinking need not be exclusively deontological or consequentialist, and we should recognize that the ultimate sources of moral value are diverse. The arguments presented here do not attack the possibility of moral theory. But in addressing some of the central issues of moral and political thinking today thay attempt to restore to that thinking greater flexibility and a necessary sensitivity to our common experience.
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|Call number||BJ1012.L34 1987|
|ISBN(s)||0521330343 0521338913 9780521338912|
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Citations of this work BETA
Thomas M. Besch (2011). Kantian Constructivism, the Issue of Scope, and Perfectionism: O'Neill on Ethical Standing. European Journal of Philosophy 19 (1):1-20.
Maike Albertzart (2013). Principle-Based Moral Judgement. Ethical Theory and Moral Practice 16 (2):339-354.
Jon Garthoff (2010). Legitimacy is Not Authority. Law and Philosophy 29 (6):669-694.
Matt Sensat Waldren (2013). Why Liberal Neutralists Should Accept Educational Neutrality. Ethical Theory and Moral Practice 16 (1):71-83.
Robert B. Talisse (2008). Toward a Social Epistemic Comprehensive Liberalism. Episteme 5 (1):pp. 106-128.
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