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Abstract

John Rawls develops and precisely defines the concept of civil disobedience which had emerged from the American tradition of democracy and was already discussed in the 19th century by H.D. Thoreau. It is a part of a theory of ‘justice as fairness’ and it rigidly supports the conditions of resistance to the state employed in the effort to sustain moral order in the practice of democracy. This effort cannot be interpreted as a revolutionary rebellion against the state and law, for it aspires to implement a kind of reform which aims at a restoration of justice whenever it is deeply neglected or violated. In the nub of this theory lies the claim of the importance of the civil conscience as formed by the principles of constitution which reflect the principles of justice without presupposing an extended theory of good. The normative paradigm of ethics, according to which Rawls presents his theory of justice, should be complemented by virtue ethics, argues the author, and points to that the absence of civil virtues manifested deplorably in the present weakness of liberal democracy in the face of the growing pressure from populism.
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Bibliography

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Authors and Affiliations

Alfred Marek Wierzbicki
1
ORCID: ORCID

  1. Katolicki Uniwersytet Lubelski Jana Pawła II, Wydział Filozofii, Al. Racławickie 14, 20‑950 Lublin
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Abstract

The notion of free will, which supports moral responsibility in various accounts of Catholic moral theology, is in a particular way situated at the intersection of theological and non-theological disciplines. Early studies on volition in cognitive neuroscience, inspired by Libet’s experiment (1983), suggested that free will is an illusion because our conscious intentions do not cause corresponding actions: these are initiated beforehand by unconscious brain processes. Although this seems to contradict basic anthropological and ethical assumptions, a closer look at this thesis renders it immature. At the same time, new developments in the multidisciplinary science of human volition draw attention to several aspects of freedom and agency that may be central to the way people take action and control their lives. The implications of this research may provoke some reformulations on the side of theological ethics. They may also point to certain schools and traditions, such as Christian virtue ethics, as theologically preferable.
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Authors and Affiliations

Mateusz Jarmużewski
1
ORCID: ORCID

  1. Windesheim University of Applied Sciences, Zwolle (The Netherlands)

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