Quantum redactiones paginae "Ethica" differant
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Constat ethicam retributivam in mutua mei et alterius relatione ita positam esse, ut tamquam ratio acceptorum et datorum par sit. In [[egoismus|egoismo]] autem et [[altruismus|altruismo]] haec relatio dispar et inaequabilis est, namque in egoismo ego alteri, in altruismo alter mihi praefertur. Commune utrique est quod "ego" statum singularem obtinet.
Bonum proprium quomodo a bono ceterorum distinguitur? Si quis [[ictus suicidalis|bombis cinctus]] se ipsum displodendo multos homines occidat aut severe violet, incertum est, utrum egoismo an altruismo adductus istud facinus commiserit. Ex una parte dici potest pro fide et doctrina vita cariore se sacrificasse, ex altera parte forsitan ideo se sacrificaverit, quod ad summum honorem apud suos efferri vellet. De utra voluntate agitur? Num de egoismo, in quo de proprio bono agitur; nec bonus est actus nisi bono actoris prosit. Infitiandum non est instinctum [[conservatio sui|sui conservationis]] omnibus hominibus (et vero animalibus) commune esse. Si enim actu quodam extremo vita actoris periculo obiciatur, constat hunc actum non prodesse bono actoris. Immo actus innaturalis inhumanusque est, qui egoismi notam non habet. Attamen fieri potest, ut lavatione cerebri aliave [[coercitio mentis|coercitione mentis]] animus
Secundum egoismum classicum quisque ''ego'' singularis est: quot homines, tot ethicae egocentricae. Nemo egoistarum ceterorum quidlibet faciendi iuribus cavere debet, nam si ita faceret, rationem egoismi violaret. ''Egoismus'' et ''universalis'' insociabilia sunt. Egoismus et [[liberalismus]] hoc differunt, quod liberalismus ab omnibus hominibus poscit, ut suo quisque bono caveant. Egoismo autem nihil curae est nisi ''ego'': faciant ceteri ut sibi placeat.
[[Ayn Rand]] et [[Robertus Nozick]], philosophi [[CFA|Americani]], liberalismum strictum defenderunt, egoismi classici similem, praesertim quod ad [[phiosophia politica|philosophiam politicam]] attinet. Hanc enim opinionem [[Immanuel Kant|Kantianam]] proferunt, suum quemque hominem finem singularem esse, nec decere quemquam alterius hominis bono uti instrumento, quo bonum suum provehat; videre, ne quid detrimenti capiant cuiusquam hominis bona iuste parata, officium rei publicae esse.
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== Bibliographia ==
* Anscombe, Elizabeth. 1958. Modern Moral Philosophy. ''Philosophy'' 33 (124): 1–19.
* Arrington, R. L. 1989. ''Rationalism, Realism, and Relativism. Perspectives in Contemporary Moral Epistemology.''
* Ayer, A. J. 1936. ''Language, Truth and Logic''. Dover Publications.
* Bayles, Michael & Henley, Kenneth. 1989. ''Right Conduct. Theories and Applications.'' 2nd edition. Random House.
* Becker, Lawrence C. & Charlotte B. Becker, eds. 2002. ''Encyclopedia of Ethics,'' I-III.
* Butchvarov, Panayot. 1989. ''Skepticism in Ethics).'' Indiana University Press.
* Blackburn, Simon. 2001. ''Being good: A short introduction to ethics.'' Oxford University Press.
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* Crisp, Roger. 2011. [https://www.rep.routledge.com/articles/ethics;jsessionid=DC0042935BB90B16E896912EF3471749 Ethics]. ''Routledge Encyclopedia of Philosophy.'' Londinii: Routledge.
* Deigh, John. 1995. Ethics. ''The Cambridge Dictionary of Philosophy.'' Cambridge University Press.
* De Finance, Joseph. 2004. ''An Ethical Inquiry.''
* De La Torre, Miguel A. 2004. ''Doing Christian Ethics from the Margins.'' Orbis Books.
* D'Urance, Michel. 2005]. ''Jalons pour une éthique rebelle.''
* Fagothey, Austin. 2000. ''Right and Reason.'' Rockford, Ill.: Tan Books & Publishers.
* Foot, Philippa. 2001. ''Natural Goodness.'' Oxford University Press.
* Gowans, Chris. 2015. Moral relativism. ''[http://plato.stanford.edu/entries/moral-relativism/#DesMorRel Stanford Encyclopedia of Philosophy]''.
* Hare, Richard M. 1952. ''The Language of Morals.''
* ——————. 1963. ''Freedom and Reason.'' Clarendon Press.
* ——————. 1981. ''Moral Thinking. Its Levels, Method, and Point.'' Clarendon Press.
* Harman, Gilbert. 1975. Moral Relativism Defended. ''Philosophical Review'' 84: 3-22 [= Harman 2000: 3-19].
* ——————. 1978. ''The Nature of Morality. An Introduction to Ethics.'' Oxford University Press.
* ——————. 2000. ''Explaining Value: And Other Essays in Moral Philosophy.''
* Hudson, W. D. 1983. ''Modern Moral Philosophy.''
* MacIntyre, Alisdair 1981. ''After Virtue. A Study in Moral Theory.''
* Mackie, John L. 1977. ''Ethics: Inventing Right and Wrong.'' Penguin Books.
* Moore, G.E. 1903. ''Principia Ethica.'' Oxford University Press.
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* Scheler, Max. 2014. ''[https://books.google.fi/books?id=2wdhBAAAQBAJ&printsec=frontcover&hl=fi#v=onepage&q&f=false Der Formalismus in der Ethik und die materiale Wertethik. Neuer Versuch der Grundlegung eines ethischen Personalismus]''. Herausgegeben von Christian Bermes unter Mitarbeit von Annika Hand. Hamburgi: Felix Meiner Verlag. [Editio nova in editione anni 1927 posita; primua editio 1913-1916.]
* Shweder, Richard A. 2002. [https://humdev.uchicago.edu/sites/humdev.uchicago.edu/files/uploads/shweder/whataboutfgm.pdf "What About Female Genital Mutilation?" and Why Understandg Culture Matters in the First Place]. ''Engaging Cultural Differences. The Multicultural Challenge in Liberat Democracies'', 216-251. R.Shweder; M.Minow & H.Markus, eds.
* Solomon, Robert C. 1984. ''Morality and the Good Life: An Introduction to Ethics Through Classical Sources.''
* Stevenson, C. 1944. ''Ethics and Language.''
* Urmson, J. O. 1968. ''The Emotive Theory of Ethics.''
* Vendemiati, Aldo. 2004. ''In the First Person, An Outline of General Ethics.''
* Westermarck, Edvard. 1932. ''Ethical Relativity.''
* Williams, Bernard. 1973. ''Morality: An Introduction to Ethics''. Pelican Books.
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