Abstract
In the preceding part, I tracked historical effects of authenticity, which is a child of due pride, as we want to be true to our specific abilities if we are proud of them. Yet I aim at understanding the role of due pride in current societies. In this part, I’ll track the role of pride for morality and the self. For to understand the role of due pride we need to know how morality differs from authenticity and what the self we are true to in authenticity commits us to.
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Notes
- 1.
Neminem laede imo omne quantum potes iuva. Schopenhauer (1841), 1977, 176f (§ 6).
- 2.
Plato, Republic X, 608e; tr. by G.M.A. Grube and C.D.C. Reeve.
- 3.
Significantly, the ethics of technologies interprets constructiveness. Cp. van den Hoven and Weckert 2008.
- 4.
As reported by Devereux 1988, 252, about the Polynesian Sedang Moi; from M.-S. Lotter 2012, 39.
- 5.
Smart 1996, 92: “…moral intuitions are taken seriously alongside religious ones, so that in the long run God has to be good (the Buddha has to be compassionate, Allah has to be merciful, the Great Ultimate has to conform to the Confucian ethos, and so on).”
- 6.
John Rawls 1972, 46ff; cp. his “Kantian Constructivism in Moral Theory,” Journal of Philosophy 77, 1980, and his foreword to Sidgwick’s Methods of Ethics, Indianapolis: Hackett 1981. I argue for this approach in Steinvorth 2013.
- 7.
Hans Küng, Project for a World Ethics, from C.M. Martini in Eco and Martini 2000, 83.
- 8.
C.M. Martini, in Eco and Martini 2000, 85.
- 9.
Eco, in Eco and Martini 2000, 95.
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Steinvorth, U. (2016). What Is Morality and Moral Theory?. In: Pride and Authenticity. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-34117-0_16
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