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ethical relativism, anti-dogmatic, TOLERANCE, QUIET

The relativism is sometimes considered attractive because it is confused with the anti-dogmatism , ie with the attitude of those who do not erect their own beliefs critically unassailable dogmas and is ready to review them in light of the beliefs of others, thus proving willing to talk and attentive to the arguments of others. In this connection it may be noted first that seems inappropriate to call the anti-dogmatism and relativism on the other side the anti-dogmatism, as well as the dogmatism, is not implied by any of the positions of ethical relativism and none of the positions that are opposed to these. Those who adopt the normative ethical relativism, that is, those who adopt a doctrine of moral relativism, can be either dogmatic or anti-dogmatic, that is ready to change its moral teaching, not unlike those who adopt a doctrine of moral universalism. For
relativism, the question of whether some moral judgments are true or false is in a sense a private matter for him who utters the assessment, because this will probably be true for the speaker, that is, on the basis of fundamental moral beliefs that he adopted (and allegedly false based on other fundamental moral beliefs that others could adopt or take). Those who adopt the relativist position, therefore, has no particular reasons to consider moral judgments and the reasons advanced by others with which they are justified: the question of whether these judgments, given the reasons that underpin them, are the best candidates for the truth own judgments hardly arises where it is believed that each individual has their own truth. Even less inclined to assess their own moral judgments compared with those of others who will then adopt the position of metaethical skepticism: for those who believe that moral judgments express feelings and emotions only, or tastes personally, it does not seem reasonable to start a discussion with a view to identifying the best moral judgments, that is more firmly supported by reasons (as is known, it is useless to argue about taste).
Another attraction of relativism is sometimes found in tolerance, since it seems to some that relativism, in any of its forms, implies tolerance . Normative ethical relativism, in his version, actually requires a certain form of tolerance, since it requires every culture not to interfere in the affairs of other cultures. Certainly, however, does not require legal relativism, in any of its forms, tolerance which we use to assign value, that is, non-interference of power in certain areas of human action, such as the expression of thought or of religion because it gives validity to the rules of every culture, regardless of whether or not such guarantee guaranteeing freedom of expression, religious freedom or any other freedom.
fairly common idea is that the value of tolerance presupposes skepticism or relativism metaethical metaethics, for only by the conviction that in ethics there are many truths or no truth can follow the idea that there is no reason to impose on others our moral beliefs or certain behaviors that appear righteous. Even this way of thinking, however, is clearly wrong: skepticism and relativism metaethical metaethics does not imply any particular value, and even then the value of tolerance. Some seem to believe that finally
relativism follow pacifism and its opposite the legitimacy of the war, at least in some circumstances. In particular responsibilities are set against the doctrines of war that do exactly the universal moral value of democracy or the idea of \u200b\u200bhuman rights. This position, however, is clearly wrong. On the one hand it is true that the normative ethical relativism ensures peace among different cultures (And this is clearly not insured or guaranteed by descriptive ethical relativism or relativism metaethical). On the other hand, however, is not true that the normative ethical universalism necessarily legitimate the war in some circumstances. The universal moral doctrines may in fact be as varied as the content, and therefore can be very different even from the positions that they descend on the legality of war in either circumstance.
Nor can it be argued that the war is necessarily entitled to make its universal doctrine that the value of democracy or the idea of \u200b\u200bhuman rights. Whether and under what circumstances the war is legitimate depends, again, the overall content of these doctrines. It is certainly likely that the doctrines of this kind allow actions and measures to encourage the establishment of democratic regimes or to ensure the protection of human rights. But these interventions are not necessarily war: they are certainly possible universal doctrine that in all circumstances (or in almost all circumstances) allow only forms of assistance that would be considered favorably by most pacifists. (eighteen)

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EDIFICI RELIGIOSI E SENSO DEL SACRO

Anyone, regardless of their faith, may determine by how much superficiality, careless or even estranea al sentimento religioso, si edificano chiese che sembrano capannoni industriali, case popolari senza nessun rispetto alla simbolicità che dovrebbero avere quelle costruzioni, senza un minimo di attenzione alla ricerca della bellezza. ( vedi l'appello al Papa )
L’architettura vive se ha un progetto sociale, e l’architettura religiosa vive se riesce a cogliere e interpretare il sentimento religioso di un popolo: quanto ciò sia difficile lo testimoniano le esperienze degradanti dei moderni edifici destinati al culto. Il problema è nelle mani della committenza ecclesiastica, spesso suggestionata dalle mode delle archistar e imitators of their small, but the problem is also in modern culture that has denied the symbolic meaning of beauty and exalted a scientific world view of beauty that does not know what to do. (Stefano Zecchi)

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SUL RELATIVISMO

On human rights there are two positions generate labels as a universalist one o'clock and the other as a relativist: that between the position those who think that certain rights accrue to all and that therefore they should be protected and wherever the position of those who, noting that the idea of \u200b\u200bhuman rights belongs to a particular culture, affirmed in the West since the seventeenth century, argues that the claim universal validity of these rights means to take a dogmatic position on the theoretical and practical terms and imperialist. Almost all say they relativists. Their relativism is embodied primarily in the following ideas: every culture has its own moral and we do not have the right to impose our culture to the other, as they have no right to impose them on us, and a corollary of these ideas that sometimes emerge in the discussion is that, given the profound differences between different cultures, would be good if everyone remained inside its own, that is in their own country rather than migrate, and wreaking havoc in the body of culture which is foreign.
La diffusione del relativismo etico nelle società occidentali è in un certo senso apparente, in quanto dipende principalmente da equivoci verbali e da una certa mancanza di chiarezza sul contenuto, sulle giustificazioni e sulle implicazioni delle diverse tesi che possono essere etichettate come relativiste. Basta fare un po' di chiarezza e il relativismo etico cessa di apparire ragionevole, tranne che in alcuni dei suoi possibili sensi, innocui dal punto di vista politico e più in generale pratico.
Per la verità di Diego Marconi è un ottimo libro per il rigore dell'analisi e la chiarezza dell'esposizione, ma anche un libro necessario, almeno nel nostro paese, per dissolvere il pervasivo fantasma del relativismo.

Il saggio si estende per tre brevi e chiari capitoli – Verità (pp. 3-47), Relativismi (pp. 49-87) e La paura della verità (pp. 89-159), con l’aggiunta di un’ Appendice -, i primi due dei quali gettano le basi per una più ampia e matura comprensione dell’ultima sezione sul relativismo morale che, per i temi inequivocabilmente trattati non su come la vita è, ma su come essa dovrebbe esplicarsi, è forse presente all’interno della questione pubblica in maniera maggiore rispetto ai problemi sul relativismo concettuale ed epistemico. Il relativismo morale è una forma di pensiero maggiormente diffusa in everyday life, in this case of what Marconi calls relativism of equivalency, which states among different social systems and values \u200b\u200bthere is no difference, and having no meta-evaluation criteria, it would be better to refrain from comparing and judging from the values \u200b\u200bof others that , most of the time, seem to put on personal taste, the choices of life and conditions - often constraints - social, in which one is immersed. The maximum aperture is configured to ethical nihilism to the extent, abolished the moral dimension of existence and emptied the vocabulary of ethics, consider everyone on the same level, unable to put a difference, for example, between the principles supported by members of the Ku Klux Klan and the monaco Buddhist inability to choose, inability to act.

In fact, if "things are as they are out there and no matter what we think we can, values, however, are not there whether we attribute them" (p. 113) and is therefore wrong to believe that a given reality follow the laws and ethical imperatives determined a priori.
Away from the demands of ethical dogmatism and fundamentalism, we should consider all mankind as one person in dialogue with itself, sensitive to different values \u200b\u200band often potentially antagonistic to each other: the assessment does not need any point universal and objective view of the human reality. We need to rediscover the humanity in its full dimension of time, ought to abandon a sterile metaphysical conception of homo creator and founding the basis for moral action: there is the man to call the choice here and now of everyday life, not free will in a vacuum, but in complete freedom responsibly.

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UN ALBERO SENZA RADICI SI SECCA

If Christianity, on the one hand, has found its most effective form in Europe, on the other hand we must also say that Europe has developed a culture that constitutes the most radical contradiction not only of Christianity, but religious and moral traditions of humanity. The real opposition that characterizes the world today is not between different religious cultures, but that between the radical emancipation of man from God, from the roots of life, on the one hand, and the great religious cultures on the other. If it comes to a clash of cultures, not for the clash of the great religions - to be always fighting against each other but in the end, they have also always known how to live with each other - but it will be for the clash between this radical emancipation of man and the great historical cultures. Thus, even rejection of the reference to God, not an expression of tolerance which seeks to protect non-theistic religions and the dignity of atheists and agnostics, but rather the expression of a consciousness that God would like to see removed permanently from public life and humanity aside under subjective residual cultures of the past. Relativism, which is the starting point of all this, becomes a dogmatism which is believed to have definitive knowledge of reason and the right to consider everything else merely as a stage of humanity at the bottom that can be overcome and proper perspective. In reality this means that we need of roots to survive and that we must not lose sight of God, if we want the human dignity disappears . (From the lecture by Joseph Ratzinger on the evening of Friday, April 1, 2005 in Subiaco, the Monastery of St. Scholastica).