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By Michael J. Perry

Addressing the correct relation of ethical and spiritual trust to politics and legislations, specifically constitutional legislation, Perry right here discusses even if a typical ethical origin exists that's able to supplying, in a various social process like ours, constant instructions for dealing with divisive political, coverage, non secular and constitutional disputes. His research represents a particular place within the enormous and becoming literature at the ethical foundations of liberal political and criminal existence.

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The revision of self and the revision of tradition are analogous. 37 Thus, to revise any of the fundamental aspects of one's web of beliefs is, to that extent, to revise one's self. Similarly, the identity of a tradition is partly, indeed largely, constituted by its fundamental beliefs. To revise any of those beliefs is, to that extent, to revise the tradition. The revi- A Naturalist Perspective 31 sion of any aspect of a web of beliefs—whether the web of beliefs of an individual or the web characteristic of a tradition—must be carried out by reference to other aspects of the web of beliefs not then in question.

There are many different moral communities—many different moral traditions—each with its own set of basic beliefs about human good, A Naturalist Perspective 39 about human possibilities and human satisfaction, beliefs constitutive of different conceptions of human flourishing. It is one thing to suggest that the members of a single moral community can engage in moral reasoning—moral discourse—with one another, given their shared basic beliefs about human good. But can members of different moral communities engage in productive moral discourse with one another?

The extent to which one's most basic moral beliefs are rooted in the community(ies) and tradition(s) in which one participates bears emphasis. Basic moral beliefs—beliefs about human good, about what sorts of lives are possible and, of those, which are most deeply satisfying—are less the property of individuals than of communities. Thus, in this book I speak of the pluralistic character of American moral culture in terms of a variety of moral communities rather than a multiplicity of individual moral perspectives.

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