Contemporary virtue theories do not grasp nor represents the Aristotelian theory, because they think that it is impossible to escape the charge of relativism in virtue ethics. According to the relativist approach, ethical goodness is relative to each society depending on its traditions and practices. It is thought that virtue can only be outlined locally with reference to a single locale. Relativists reject the idea that there is a general rule, based on specific virtuous actions, that leads to the good life i.e. they reject that there is a single virtue (or norm of flourishing life) that is able to flourish the life of all human beings.
1. “The Organic Machine” Richard White’s The Organic Machine offers the perspective that humans are not impeding on or destroying nature, but are working in tandem with nature. White uses the argument of the Colombia River as an “organic machine” designed by nature because it can create energy, support labor, and it can additionally serve as a resource for humans. Humans should look to understand and incorporate the power and capability of the river and nature into their work as labor can be used as a force to unite humans and nature. By utilizing the stories of the Indians and settlers along the Columbia River, we are able to see how nature and humans are able to work together to benefit each other.
This position is deemed as unique and enlightened since it claims that we ought to protect nature from too much human violation since it believes that the destruction of nature is likely to bring about serious repercussions on humankind as well. Enlightened anthropocentrism is similar to traditional (circular) anthropocentrism in such a way that they are both motivated by using nature as a resource for humans’ well-being. However, these two accounts differ when it comes to taking responsibility for their actions; traditional anthropocentrism ignores the importance of valuing the future and non-destructive human interests but only focuses on the satisfaction of immediate preferences. On the other hand, enlightened anthropocentrism takes seriously the interests of future generations and recognizes the both intangible and concrete benefits of nature world (e.g. cancer cures and spiritual enrichment) including its aesthetic value.
In the story 'The Most Dangerous Game', the character Zaroff states,"The weak were put on earth for the strong 's pleasure." I believe this statement is incorrect. One reason it's incorrect is because there is no such thing as a weak person. Another reason I believe that it's incorrect, is for no one is put on earth to solely please anyone.The last reason I believe it is incorrect, is because the world as a whole has changed. I believe the statement is wrong, because there is no such thing as a "weak person".
As described above, the main purpose for the article written by both authors is to introduce and makes further discussion and argument on how sustainable marketing create values and importance in the consumers perception and its society. According to this article, the writer argues that there is a new era which is emerging and he is referring to this era as Marketing 3.0 (Jones, Peter, et al. 125). In this era, marketing is a value driven process where people are not viewed as target consumers based on demographic factors. Instead, they are considered as intelligent and thoughtful partners who have emotions, spiritual values and feelings.
Jefferson was against the intergenerational contract; he believed that the Earth belonged to the living, his exact words being “the earth belongs in usufruct to the living”. Jefferson however, follows a more Kantian approach in which he appreciates that it is unrealistic to completely dismiss the idea of an intergenerational contract, rather he takes a softer approach than Burke. He accepts there is some need for such a contract, but to fully embrace a Burkean conception of the social contact is to take the contract to its extremes, where it inflicts more harm than good. Jefferson was adamant that the dead had no rights over the living. No man has the natural right to receive the property of their deceased as their own, rather it is passed to the next of kin or creditors through rules created by society.
According to Camus, life is an irrational state of being in which humans create rational concepts like ‘society’ or ‘justice’ to try and make sense of it. Meursault’s rejection of this kind of rationality both at the beginning and the end of The Stranger reflects how life will go on unaffected by whether superficial, and potentially non-existent, concepts like justice are realized and that there is nothing man can do about it other than to accept
Virtue ethics started drawing attention since the modern ethics exposed its limitation and reconsideration about the priority was needed. Contemporary ethics focus on “What we should do”, instead of “What kind of person we should do”. In consequence, the moral codes in modern era solely emphasizes moral duty and rules, while neglecting personality and character of individuals. Virtue ethics support the traditional criterion that consider moral virtue and personality of individuals as important. The virtue of good engineer includes creativity, good understanding of culture, morality, and capability of communication.
I am not interested in your feelings or your motivation, but your actions” (Act III, p.74). Those actions do not take into consideration temptation. Subjects to temptation defines a misleading character; therefore, the ability to venture away from morals provides a false interpretation. “Temptation, by its very nature, feels wrong. God 's moral law is written in the heart of every human being (Romans 1:20),
The word ‘unthinkable’ shows that it is unheard of and quite offensive for one to reject the existence of God, for rejecting God is like rejecting one’s own existence. It is widely known that God is the “creator” of all mankind, so God has put humans on earth with a purpose. However, Meursault denies the thought of life having true purpose. Camus, through the examining magistrate and the popular belief in God, demonstrates that individuals use God as a rational explanation for life and for human existence. By making Meursault an indifferent, atheist character, Camus is exposing