By Sidney Axinn
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Therefore, humans choose their moral styles by their own feelings of what is appropriate or fit. They get advice, and orders, from other humans, but the choice of whether or not to follow that advice is also a matter of personal style. Humans cannot avoid personal responsibility for their own moral styles. Should all humans have the same moral style? Our attachment to freedom suggests that we mean to countenance differences. Are there styles so extreme that we cannot permit them to be called moral?
The advantage of this first position, universal fairness, lies in the reasonableness of the notion that all humans have equal moral rights. The very definition of morality seems to require it. The disadvantage lies in the demand that neither ourselves nor our dearest companions receive more special consideration than is given to absolute strangers. We may agree that the same laws apply to all, but do we agree to love everyone equally? To sacrifice equally for everyone? As stated earlier, the negative part of universal fairness is difficult enough—the same rules must apply to all.
Each branch may consider that “national security” requires that it temporarily take on new duties that the Constitution denies it, and the other branches are expected to fight against such efforts. This continual tension among the three parts of the government was apparently one 22 / C h a p t e r 2 goal of the authors of the Constitution. By establishing legal machinery that gives the majority great but not complete power, the intention was to avoid the results of the parable of the ten people on the island, while keeping the advantages of social utility.
A Moral Military by Sidney Axinn