MORAL NORMS
- The Need for Moral Norms
- We have become convinced that if there is to
be any resolution of the moral crisis, there must, to begin with,
be a renewal of agreement on basic moral norms (whether we choose
to call them absolute norms, basic values, reasonable guidelines,
ideals, or universal principles) which can be used in evaluating
both personal and collective activities. We do not need
new norms as much as a restatement and reaffirmation of the norms
that are already present.
It is our belief that
these norms already exist within our collective conciousness but such
principles are no longer a part of our everyday thinking.
The effort to restate is necessary, for
without it, the common ground on
which society takes its stand might not truly be a moral common
ground.
- Two things must be said about the search for basic norms and values. First, the necessity of norms cannot be finally established by philosophical or theological debate or social science. We look for norms that match those moral judgments about which persons of good will and sufficient reason are most confident. However, reasonable principles can emerge, we believe, through open and critical discussion, through a "dialectical" process. Through such a process of inquiry and deliberation we hope to call to mind norms already recognized as beyond question and, and to encourage their application in many contexts in which they they have been forgotten or for which they are currently deemed irrelevant.
- Second, any norms or values to be employed for moral evaluation in the current world, must be universal in the sense of being general and inclusive. We are a highly diverse society. Amidst that diversity we need basic principles with which to evaluate and determine our responsibilities to each other and to all the peoples of an increasingly interdependent world.
- Two things must be said about the search for basic norms and values. First, the necessity of norms cannot be finally established by philosophical or theological debate or social science. We look for norms that match those moral judgments about which persons of good will and sufficient reason are most confident. However, reasonable principles can emerge, we believe, through open and critical discussion, through a "dialectical" process. Through such a process of inquiry and deliberation we hope to call to mind norms already recognized as beyond question and, and to encourage their application in many contexts in which they they have been forgotten or for which they are currently deemed irrelevant.
- Moral
Norms
Proposed
- The New Dialogue participants find
themselves recurring to five norms. These may be modified through
the dialogue process, but in one form or another, we expect ideas
of this sort to be essential in bringing about some resolution of
the moral crisis.
- I. Every person has a positive and unique value. That this is so is not an accident in the historical unfolding of the universe.
- II. This unique value is embedded in and expressed through morality. It flowers as/in noble virtues.
- III. An adequately enriching expression of this positive and unique value is rooted in moral freedom, which presupposes but is not the same as political and economic freedom. Moral freedom is at once a blessing of Providence and a social task in which morally mature persons are necessarily engaged. In its very essence, it is both a gift and a duty.
- IV. The social nature of freedom lends itself to the judgment that freedom cannot be enjoyed outside community. At the same time, the fundamental purpose of community is to sustain and enhance the unique value of individual persons.
- V. Codependence and mutual defines the relationship between Nature and the human/personal order.
The basic principles will certainly require further discussion but only brief comments can be presented in these materials. Behind these principles are some fundamental ideas about the human person that each of us recognizes about ourselves and others and that society should also recognize and support. The basic ideas are as follows.
- Each and every person should be recognized as being uniquely and intrinsically valuable, with a purpose in the universe and a certain dignity simply by virtue of being human, and thus not reducible to a means to someone else's ends.
- The expression of this unique and intrinsic value requires and presumes certain freedoms; moral, political and economic. The unique value of each person is realizable only through the personal freedom, the liberating condition occurring when persons exercise free will in accordance with the norms and ideals of morality, acknowledging duties of care and compassion to other persons, accepting responsibilities to community, and showing respect for Nature. In this way, freedom is rooted in and protected by a covenant. Moral freedom arises out of honoring this covenant binding each of us one to another in recognition of some higher order in the universe.
Moral freedom is, however, dependent in practice on political freedoms. Thus, political covenants, like a Constitution or Declaration of Rights, which guard political and economic liberties along with the political will to uphold these covenants, are required to enable humans to achieve personal moral freedom.
- The ideas of intrinsic value, covenant, and morality bring out another aspect of the human person, that in addition to being free and independent, humans are also social beings. Human communities, from family to state, provide systems of mutual support which by teaching and positively reinforcing moral habits enable each of us to realize our unique value. Thus, some ends of persons are mutually beneficial common ends, which are pursued in dependence on and in cooperation with others. As a result of the unavoidable participation in communal ventures, persons have mutual duties of protecting and promoting each co-venturer's well-being. With human activity becoming increasingly globalized and interdependent, it is clear that the duties of protection and promotion should be extended to all persons in the world community.
- The fifth principle simply emphasizes that Nature is as dependent on humankind to survive and flourish as much as humans are dependent on it. The natural world in all its specific manifestations, creatures and forests and oceans, should not be seen to exist only for the use of humankind. The natural world must be recognized as having purposes of its own which deserve proper respect and appreciation. Only by maintaining a posture of deep respect can humans hope to survive and flourish in ages to come.
- These principles all recognize in one aspect or another that in order to be "moral", personal and collective activities must be sustaining and sustainable. That is, they must be sustaining of human purposes and ends; and to the extent that human community is the basis and context of human purpose, activities must also be sustaining of human community. Secondly, and of equal importance, collective activities must be sustainable with respect to the natural resources used by human societies in pursuit of their ends.
- I. Every person has a positive and unique value. That this is so is not an accident in the historical unfolding of the universe.
- Applying Moral Norms
Builds a Moral
Common Ground
- We believe
that the moral crisis must be addressed first by the willingness of
persons of good will to apply moral norms in evaluating their own
activities. Such norms could, moreover, be used as the basis for
evaluating the performance of leaders in business and government,
and of anyone else in a position to authorize collective
activities. Finally, the moral dimensions and consequences of
collective actions themselves must be assessed against these
norms.
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