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e related to the traditional morality when in fact when new values are established, the person himself influencing such values is a product of the tradition morality from which he had been nurtured. One then cannot deny the relationship to one’s traditional values. This can be attributed to the fact that when one establishes values, there is only one way of classification, that is being traditional or the established one. Thus, complete rejection of tradition values is required for the new ones to be accepted, which can be considered a great challenge specifically when values are also related to the actions of the social surroundings.
One cannot separate himself from his community. For that matter, in the determination of values and ethics, the social interaction is one of the important factors (p. 27-30). The main point discussed in the second chapter is the real nature of values. It is a common notion that values and ethics can be related to the actions and obligations of a person for the good of the many. For that matter, doing a good deed for example can be perceived as an act that can benefit a larger portion of the population.
In times wherein there is conflict between the good of the community and the good of a person, the person needs to sacrifice himself. This can be in general one of the utility of the person in the community, to save it or sacrifice for it. Basically, this is one of the notions for which morality can be achieved. This can be attributed to the fact that people commonly seek self preservation. The traditional values then can be viewed to have been established on the basis of the need of the people during the corresponding time and became values through practice and through the development of norms (p. 27-52). Lewis argues that utility though cannot be a source of ethical obligation since the said concepts are distinct.
Utilitarianism is on self preservation and viewing the events and elements of the surroundings as a tool
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