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Sample text

If this is so, then none of these rights defines an unrevisable moral constraint, since acceptable forms of social organization which do not include them can at least be imagined. The appeal to imaginary social worlds is only meant to accentuate the relationship between specific rights and particular political regimes. It leaves open the possibility that certain generic rights exist in any political society. All of Rawls's liberties (though not his principle for distributing them) are supported in Burke's writings; only their meaning for practical purposes is different.

The protection we demand is simply part of the guarantee against violence and arbitrary interference. If knowledge of the good were possible, then conscientious beliefs would not suffer from a cognitive inadequacy common to their kind, and the desirability of liberal institutions would not then be adequately explained by their freedom from the fictions which sustain traditional societies. But even in the absence of such knowledge, a clear dilemma frustrates any attempt to ground these institutions in demonstrable rights.

If it is possible to be "merely human," then it may after all be arguable that there are certain points which define our common humanity - not just within a tradition but everywhere. As the developmental story related in the following chapter shows, this conception of humanity promises to provide a key of interpretation by which the above problems of interpretation can be addressed. This conception and its requirements will be different in character from anything familiar in moral theory. A fortiori they will also be contrary to the orthodoxies of moral education expressed by the proponents of Values Clarification and by cognitive-developmental psychologists like Kohlberg.

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