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aspects of these issues which are global in nature. One of the challenges currently facing moral theory is to consider these issues from an ethical perspective and using a plurality of approaches and concepts. The current plurality of conditions is partly reflected in the value diversity of forms of life. The question, therefore, is whether today’s modern society needs a moral theory, and if so, what kind of moral theory? How can we understand a contemporary culture in which the norms of prosperity and subjective right are often elevated to the position of determining

Abstract

The structural-systematic philosophy requires a moral theory. This essay seeks to determine whether either of two recent works, Joshua Greene’s Moral Tribes and Michael Tomasello’s A Natural History of Human Morality, should influence that theory. It first argues that Greene’s fails to make its case for utilitarianism over deontology. It then argues that Tomasello’s thesis that early humans developed moralities of sympathy and fairness, particularly when taken in conjunction with aspects of Alan Gewirth’s moral theory, fits well with the moral theory envisaged by extant works on the structural-systematic philosophy. The envisaged theory maintains the objectivity of human rights.

Sats – Nordic Journal of Philosophy, Vol. 7, No. 2 © Philosophia Press 2006 Finding a Place for Moral Theory Nora Hämäläinen Abstract In this paper I discuss the contemporary philosophical attack against moral theory with Martha Nussbaum’s article ‘Why Practice needs Ethical Theory’ (2000) as a point of departure. The attack which Nussbaum discusses is related to an overly restrictive idea of moral theory, according to which the task of moral theory is to produce decision procedures for moral questions. Although the critique against decision procedures in

in SATS
Essays in Honor of Norman Kretzmann

Appendix MORAL THEORY Applying philosophical method to practical problems violates the Cartesian requirement that we progress to specific judgments only when foundations are secure. Although the demand for such rigor is often legitimate, it may be inappropriately applied—just as when physics becomes the model for all science.1 Additionally, in ethics and political philosophy, we must often do the best we can even if our conceptual apparatus is not quite yet in working order: problems won’t wait. How is it possible to proceed sensibly? It seems to me

David Copp Does Moral Theory N eed the Concept of Society?* Abstract: We have the intuition that the function of morality is to make society possible. That is, the function of morality is to make possible the kind of cooper- ation and coordination among people that is necessary for societies to exist and to cope with their problems. This intuition is reflected in the 'society centered' moral theory I defended in my book, Morality, Normativity, and Society. The theory is a relativistic version of moral naturalism and moral realism. This paper briefly ex

emotionally unprepared for disasters with “a failure to directly address the issue of ethical considerations in planning, preparedness, and response to public health emergencies and disasters by nurses” ( Johnstone & Turale, 2014 , p. 73). Healthcare professionals who are unprepared to deal with such ethical dilemmas are at risk of emotional, psychological and moral distress ( Wagner & Dahnke, 2015 ). They also risk making bad decisions. Nonideal theory Disasters are also challenging ethicists and philosophers to consider how moral theory can best contribute to ethical