By D. W. Haslett (auth.)
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That they be bad - so as to spare the life of the animals. Similarly, the set of properties in virtue of which we would call a thief a good thief would include ones such as skill in opening locks, skill in eluding detection, etc. Yet surely most of us do not desire a thief to have these properties. Rather, what we desire is that the thief have the opposite set of properties. And pursuing some course of action might even be said - not ironically, but in all seriousness - to be a good way to get damned eternally to Hell.
It is an application of the imperative of consistency). But I insist that there is not a conclusive basis for saying this interpretation is also correct with respect to the contentual aspect of the fundamental moral imperative, and since, for the reason I have OSI, pp. g9- lOo• Frankena mentions that Lewis also says that the basic moral imperative is "simply the socially significant counterpart" of the prudential imperative, (GNR, p. go), but this by no means indicates that he thinks it is derivable from it, or the imperative of consistency.
CHAPTER II TOWARD AN APPROACH TO ETHICAL JUSTIFICATION 5. Lewis' Approach to Ethical Justification It has been suggested (sec. 3) that to say something is right is simply to say that it has some set of properties - properties which a thing cannot have in different degrees. , definitional) limitations upon what this set of properties might be. This is true of moral rightness as well as any other kind of rightness. Such an analysis, it would seem, leads to the conclusion that there is complete relativity in what is morally right; that there is, in short, no way of showing that anyone moral code is, objectively speaking, any more justified than any other.
Moral Rightness by D. W. Haslett (auth.)