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Essay / Research Paper Abstract
A 9 page discussion of the relationships that exist between moral code and kinship obligation for these two philosophies. This paper addresses four specific questions regarding moral code’s basis of legitimacy, the way that kinship obligations are subordinated to the transcending moral code, the way kinship obligations are incorporated into the transcending moral code, and the way the differing perceptions of the afterlife support the conformity to the transcending moral code. Bibliography lists 2 sources.
Page Count:
9 pages (~225 words per page)
File: AM2_PPislCnf.rtf
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Unformatted sample text from the term paper:
Kinship systems are one of the most important elements in the formation of moral behavior. These systems form the
basis of a cultures moral code, the way that we interact with others, and our definitions of right and wrong as they occur in those interactions. Some scholars have
contended that moral codes have, in fact, come about as a result of kinship obligations, as a result of our need to support and exhibit loyalty to those to whom
we are related, to protect their welfare, and to advance them societally. It has been contended by more than one scholar, however, that moral codes vary by culture, religion,
geography, and even by time. This does not mean, however, that there is no transcending moral code that is applicable across all cultures. James Rachels (a philosopher at
the University of Alabama) for example, contends that we cannot automatically conclude that a cultures values differ from our own just because their cultural practices do. We must look
at the root of the practice to determine values, not always at the more visual aspects of the practice. A particularly interesting examination of the variation that exists
even in the face of a transcending moral code can be made with a brief examination of Confucianism and Islam.
(i) Describe the transcending moral codes basis of legitimacy (i.e. why were people supposed to obey the moral code?)
The legitimacy of a transcending moral code is evidenced by a number of cultural practices. Rachels (2002) explores the question of whether morality is a phenomena
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