Dater
Scruton argues that people’s way of life, including their habit and perceptions are determined and shaped by moral laws. He believes that the moral laws state the idea of the development of a group of rational individuals who respects one another and address their disagreements through accord and reconciliation. In this context, Scruton argues that the moral law present as a powerful mechanism that assume the purpose of reconciling people in a society that comprise of diverse people. However, I disagree with Scruton when he views morality as a system of regulations that entirely define the human behavior and activities.
Scruton acknowledges that a moral society is defined by negotiations; however, other important aspects are essential for its life and vitality. This mainly includes the friendliness of the individuals who compose it and their potential of assuming random and self-sacrificing actions for the good of others. This means that virtues such as sympathy, compassionate and selflessness are of great significance when thinking of the idea of the morality. It is apparent that the idea of morality often goes behold engaging in activities that conform only to community’s moral law specifications. In essence, humanity should be informed by a compassionate heart in some situations, besides the implication of the moral law. Evidently, Scruton is aware of this reality when he notes that a community that is only controlled by the moral law where duties, rights and justice assume the overall control over all other interests and affections would isolate the mere human being who constitute it and eventually collapse. He believes that such a community would hardly differentiate between the strangers and the neighbors or the alien and friends.
Although the moral law and the idea of the negotiation are essential in guaranteeing humanity peaceful existence, virtues such as sympathy and love that attach people to their neighbors are vital aspects of building a good life. These virtues make humanity develop a universal destiny that encourages individuals to share one’s happy and sorrowful moments. Besides, Pinker brings a twist to the idea of the morality by noting that people are easily vulnerable to moral illusions. He argues that the fact moral judgments are often different from other opinions that the humanity develop regarding how people should behave, highlight the apparent evident of the unique aspect of the psychology of morality. It is indisputable that whatever may be viewed as moral in lines of the moral laws may not be moral in reality. Pinker acknowledges that moral goodness is the aspect that makes every individual develops sense of being a worthy person. This means that the idea of morality is attached to feeling of satisfaction. For example, activities such as compassionate giving or helping others are of high relevance when defining the concept of morality. Humanity gets self-satisfaction by successfully engaging in these activities, and the community entirely acknowledges individuals who engage in selfless activities that are aimed at improving the welfare of others. It is in this sense that Pinker describes activities of people like Martha Teresa and Norman Borlaug as of high morale relevance. With the cited examples and arguments, it becomes clear that morality is not simply defined by a system of moral laws that inform humanity’s activities.
Bibliography
Dooley, Mark. Roger Scruton: The Philosopher on Dover Beach. London: Continuum, 2009.
Pinker, Steven. “The moral instinct.” The New York Times. (Jan. 2008). Accessed, http://www.nytimes.com/2008/01/13/magazine/13Psychology-t.html?_r=
Scruton, Roger. An Intelligent Person's Guide to Philosophy. New York: Penguin Books, 1999. <http://www.contentreserve.com/TitleInfo.asp?ID={48A76883-C2F1-4A3D-BE19-DD2F58763717}&Format=50>.
