Michele Moody-Adams argues that moral progress is possible - Essay Example

The Concept of Moral Progress Throughout History Considering the evolution of morality throughout the historical process, it should be emphasized that moral progress can be traced only from the instance the human life gained its uppermost value. This instance came with the Renaissance period in Europe. The Renaissance Humanism is featured with the appearance of the specific behavior codex that can be regarded as the initial step of the moral progress. This codex involved refusal from slavery, admiration for the human body and soul, human rights protection, and so on.

The next step of the moral evolution of the humankind is the post World War I period. The global society became obsessed with the issues of war prevention and conflict resolving on a world scale, and the foundation of The League of Nations, as the global arbiter can be regarded as the further moral growth of the humanity. The further assimilation of the moral progress, discussed by Moody-Adams (259) is the result of the post World War II morality expansion: democratic movements, the wars for independence are the key aspects of the further morality assimilation, and moral progress throughout the world.

Moral Progress In defining moral progress as a global perspective, the necessity of defining some common moral standard is crucial. Particular arbitrary decisions, needed for judging morality, have to be developed in accordance with the moral progress principles, such as: 1. Equality 2. Justice 3. Righteousness However, different moral groups cannot be included into a single judgment system otherwise dominant society will declare and impose its own moral system on the other weaker one, which exceeds the morality requirements.

In the light of this statement, it should be emphasized that creation of the global arbitrary organizations cannot resolve moral conflicts, and creates the hierarchically arranged global society, where Superpowers declare their own values and moral standards for subdominant governments and societies. This originates the silence concept offered by Fricker (287). Considering the fact that cultural relativism offers the clear definitions of right and wrong, these definitions can be relevant and righteous only within the society that originated these definitions.

Therefore, in the given circumstances of the global arbitration, the moral progress is featured with the local character mainly (Moody-Adams, 258). Moreover, if the morality values system of the “convicted” society contradicts the morality system of the global arbiter, the institutional prejudice is inevitable (Fricker 291) In general, the dialogic morality is almost meaningless without the basic persuasion that the humanity is constantly moving to greater equality, compassion, and justice.

Nevertheless, the skepticism among scientists is enormous, since hierarchically arranged societies are not featured with high virtues. Nevertheless, the very fact that these societies are based on the legislative activity signifies that such a progress has to be pursued. The evident logical contradiction in cognitive and moral relativism can be enunciated with the following question: considering the fact that all the members of the given society are ethnocentric, does this mean that cultural relativism is one of the forms of ethnocentrism?

Moreover, cultural relativis