![]() Furthermore, these theories tend to reduce the moral act to a mere application of norms and principles, turning one's attention from the moral agent to the act itself. The proposals of certain widespread moral theories in the area of the ethics of life (principalism, consequentialism, situational ethics, etc.) are not able to offer a sufficient perspective to set in motion a correct deliberation, which would guarantee, on the one hand, the proper foundation in the natural moral law, and on the other hand, the suitable response to the concrete circumstances. However, the determination of moral norms (as those which have to do with the protection and the promotion of human life) and of their concrete actualization can be difficult, increasingly so due to the cultural and personal conditioning which characterize the “historicity” of the life of each individual. Gaudium et Spes, 16), as well as the norms for concrete acts in view of the realization of the moral good. It is a discernment that entails a discovery open to further refinement following the coordinates of the "historicity" that are typical of human knowledge” (Address of John Paul II to the participants in the General Assembly of the Pontifical Academy for Life, 27 February 2002).Įvery man is gifted with a natural disposition to know both the fundamental principles of the natural moral law, which resound in his heart eternally calling him to do good and to avoid evil (cfr. In other words, man can discern in himself the value and the moral requirements of his own dignity. “Through the use of reason, the human person is capable of recognizing both the profound and objective dignity of his own being, and the ethical requirements that derive from it. On March 3-4th 2016, the Pontifical Academy for Life held in the Vatican its XXII General Assembly, connected with the workshop Virtues in the Ethics of Life.
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