Not exact matches
How does he feel entitled to make any claim to be a better Catholic than Santorum (for that is what he's implicitly claiming) on
questions that the church rightly leaves to the prudential
judgment of voters and public officials, within broad boundaries, when in the next breath he confesses his complete failure to be any kind
of Catholic at all on a
question on which the church speaks with categorical
moral authority?
My ultimate standard
of moral judgment is found when I face the
questions: Does this act bring life or does it bring death to the persons involved?
As I have argued in these pages and elsewhere, the «presumption,» by detaching the just war way
of thinking from its proper political context» the right use
of sovereign public authority toward the end
of tranquillitas ordinis, or peace» tends to invert the structure
of classic just war analysis and turn it into a thin casuistry, giving priority consideration to necessarily contingent in bello
judgments (proportionality
of means, discrimination or noncombatant immunity) over what were always understood to be the prior ad bellum
questions («prior» in that, inter alia, we can have a greater degree
of moral clarity about them).
It removes the necessity for you to
question human
morals or to make your own
moral decisions, because it lays out a set
of simple rules upon which you will always fall back if things get a little too confusing or uncomfortable for independent
judgment or consideration.
But more important is the
question of what basis there is for distinguishing «false» transcendence from «true» except, as the authors finally do, by reference to the realm
of ordinary
moral judgment and their own collective and informed insight.
More recently, in 1996 when this journal pointedly addressed judicial usurpation in a way that raised the
question of the legitimacy
of the political order as it presently functions, Commentary reacted with alarm to the suggestion that all polities and parties are subject to transcendent
moral judgment.
Stated formally, we may put the
question this way: On what grounds are we to base our
judgments of value and thus our
moral, social and political decision - making?
If the norm
of the new humanity in Jesus Christ obliges us to
question the Apostle's opinions about the proper status
of women and the institution
of human slavery, so also that norm obliges us to scrutinize each
of his
moral judgments regarding its Christian faithfulness for our time — including his perception
of homosexuality.
But lord chief justice Lord Bingham said: «The democratic process is liable to be subverted if, on a
question of moral and political
judgment, opponents
of the act achieve through the courts what they could not achieve in parliament.»
Because much
of our
moral and legal system is based on protecting conscious entities, we need to answer the
question of who is conscious to make responsible
judgments.
He took the trolley problem as his starting point, then invented
questions designed to place volunteers on a spectrum
of moral judgment.
And even in self - publishing, you have the ominous
question of whether it's «vanity» or not (another
moral judgment, but not one without real consequential meaning for those who are genuinely taken to the cleaners by bad actors).