Freedom and the Moral Life _chap_ 3
... A moral or immoral act is truly human when some one brings it about with knowledge and free will. Acts of a human are accomplished without knowledge or deliberation. ...
... A moral or immoral act is truly human when some one brings it about with knowledge and free will. Acts of a human are accomplished without knowledge or deliberation. ...
capital previously manufactured goods used to make other goods
... exclusive right to sell, publish, or reproduce their works for a specified number of years (p. 241) license to operate granted to a corporation by the state where it is established (p. 221) type of business organization owned by many people but treated by law as though it were a person; it can own p ...
... exclusive right to sell, publish, or reproduce their works for a specified number of years (p. 241) license to operate granted to a corporation by the state where it is established (p. 221) type of business organization owned by many people but treated by law as though it were a person; it can own p ...
moral luck
... If an action is to have moral worth, it must be done from a sense of duty. Kant’s categorical imperatives are absolutist. ...
... If an action is to have moral worth, it must be done from a sense of duty. Kant’s categorical imperatives are absolutist. ...
The Leader as an Individual
... people do not inherently dislike work and will commit themselves willingly to work that they care about ...
... people do not inherently dislike work and will commit themselves willingly to work that they care about ...
studies in religion and ethics
... human reason rather than God, was conceived to be a system of rules specifying which actions are right. Our duty as moral agents, it was said, is to follow its directives. This signals the modern world’s (17th Century onward) rejection of virtue ethics. Modern moral philosophers approached their sub ...
... human reason rather than God, was conceived to be a system of rules specifying which actions are right. Our duty as moral agents, it was said, is to follow its directives. This signals the modern world’s (17th Century onward) rejection of virtue ethics. Modern moral philosophers approached their sub ...
Belgrade Law Faculty Master-Course Human
... Definition: Competition arises when firms Fight for customers by offering them a Better deal in terms of price, quality, Range, reliability or associated services. Adam Smith: Wealth of nation just repartition of wealth with market freedom guaranteed by th “invisible hand” Competition: prices low, r ...
... Definition: Competition arises when firms Fight for customers by offering them a Better deal in terms of price, quality, Range, reliability or associated services. Adam Smith: Wealth of nation just repartition of wealth with market freedom guaranteed by th “invisible hand” Competition: prices low, r ...
No Slide Title
... generations to meet their needs. – Human and economic relationships inextricably linked ...
... generations to meet their needs. – Human and economic relationships inextricably linked ...
Lesson Title
... nevertheless acting wrongly, as the Nuremburg Trials recognized, and the trial of Adolf Eichmann showed. - An unjust law, such as one that discriminates on the basis of race, is not a law (Martin Luther King Jr). - Slavery is wrong, and always was wrong, even when it had legal sanction. ...
... nevertheless acting wrongly, as the Nuremburg Trials recognized, and the trial of Adolf Eichmann showed. - An unjust law, such as one that discriminates on the basis of race, is not a law (Martin Luther King Jr). - Slavery is wrong, and always was wrong, even when it had legal sanction. ...
1260_86892301f9dd00dd15644fada8f66d4d
... • An act does not depend upon its consequences for its moral justification (an act can be considered ‘morally good’ even if it leads to suffering!) • NML can be used by anyone (even if they are not religious) because it is based on REASON not REVELATION. ...
... • An act does not depend upon its consequences for its moral justification (an act can be considered ‘morally good’ even if it leads to suffering!) • NML can be used by anyone (even if they are not religious) because it is based on REASON not REVELATION. ...
1) For Plato, a just society is one in which
... 8) According to Aristotle we are by nature virtuous. ...
... 8) According to Aristotle we are by nature virtuous. ...
Enlightenment Thinking on Economic Theory Adam Smith
... • Believed in a free-market economy, supply and demand would determine prices and other economic decisions. • He also believed that while governments should not interfere in economics, they did have a duty to protect citizens and provide public works for the betterment of society. ...
... • Believed in a free-market economy, supply and demand would determine prices and other economic decisions. • He also believed that while governments should not interfere in economics, they did have a duty to protect citizens and provide public works for the betterment of society. ...
School of Salamanca
The School of Salamanca (Spanish: Escuela de Salamanca) is the Renaissance of thought in diverse intellectual areas by Spanish and Portuguese theologians, rooted in the intellectual and pedagogical work of Francisco de Vitoria. From the beginning of the 16th century the traditional Catholic conception of man and of his relation to God and to the world had been assaulted by the rise of humanism, by the Protestant Reformation and by the new geographical discoveries and their consequences. These new problems were addressed by the School of Salamanca. The name refers to the University of Salamanca, where de Vitoria and others of the school were based.The leading figures of the school, theologians and jurists Francisco de Vitoria, Domingo de Soto, Martín de Azpilcueta (or Azpilicueta), Tomás de Mercado, and Francisco Suárez, were all scholars of natural law and of morality, who undertook the reconciliation of the teachings of Thomas Aquinas with the new political-economic order. The themes of study centered on man and his practical problems (morality, economics, jurisprudence, etc.), but almost equally on a particular body of work accepted by all of them, as the ground against which to test their disagreements, including at times bitter polemics within the School.The School of Salamanca in the broad sense may be considered more narrowly as two schools of thought coming in succession, that of the Salmanticenses and that of the Conimbricenses from the University of Coimbra. The first began with Francisco de Vitoria (1483–1546), and reached its high point with Domingo de Soto (1494–1560). The Conimbricenses were Jesuits who, from the end of 16th century took over the intellectual leadership of the Catholic world from the Dominicans. Among those Jesuits were Luis de Molina (1535–1600), the aforementioned Francisco Suárez (1548–1617), and Giovanni Botero (1544–1617), who would continue the tradition in Italy.The juridical doctrine of the School of Salamanca represented the end of medieval concepts of law, with a revindication of liberty not habitual in Europe of that time. The natural rights of man came to be, in one form or another, the center of attention, including rights as a corporeal being (right to life, economic rights such as the right to own property) and spiritual rights (the right to freedom of thought and to human dignity).The School of Salamanca reformulated the concept of natural law: law originating in nature itself, with all that exists in the natural order sharing in this law. Their conclusion was, given that all humans share the same nature, they also share the same rights to life and liberty. Such views constituted a novelty in European thought and went counter to those then predominant in Spain and Europe that people indigenous to the Americas had no such rights.