Veja [BR] (07/08/2015) by PDF

Brasil

Operação Lava-Jato Exclusivo: os documentos e as planilhas do empreiteiro Ricardo Pessoa

A prisão de mais um ex-diretor da Petrobras

Os dezoito delatores: o que os fez abrir a boca

Congresso: O poder e os artifícios de Eduardo Cunha

Economia

Conjuntura: Por que o Brasil não é a Grécia

Francisco Dornelles avalia a crise

Internacional

Cuba: A vida nababesca do flho de Fidel

Diplomacia: Obama no seu melhor momento, e Dilma no seu pior

Geral

Polícia: Os segredos do Bope

Negócios: MELHORES & MAIORES: a WEG é a empresa do ano

Especial: A ciência descobre que a falta de sonhos é pior que a privação de sono

Artes & Espetáculos

Música as estrelas do rap no Brasil

Livros: Júlio Mesquita e Seu pace, de Jorge Caldeira

Televisão: Rainer Cadete, o colorido Visky da novela Verdades Secretas

Cinema: O Exterminador do Futuro: Gênesis, com Arnold Schwarzenegger

O maestro Iván Fischer apresenta-se no Brasil

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Additional info for Veja [BR] (07/08/2015)

Example text

So, A must hope for some type of an overlapping moral consensus (getting to the same normative end from different moral positions), or he must advance a nonmoral justification for his claim to authority that will still resonate with B. But given A’s own moral convictions, one might reasonably wonder why he would feel the need to do this. Why, under these circumstances, should A worry further about his authority? Why, that is, should A think (with Williams) his legitimate (and not just de facto) authority depends upon B’s ability to consent rather than on what he considers to be incontrovertible moral foundations?

Though merely paraphrasing Williams, this way of putting things may seem offensive because if one lot of people think they are enforcing morally appropriate standards on another lot of (morally wayward) people, they would hardly want to conceptualize their actions in terms of terrorism. 1057/9780230106055 - Liberalism and Pluralism, Craig L. com - licensed to Taiwan eBook Consortium - PalgraveConnect - 2011-03-03 30 31 moral sense, they simply would not share, and would be inclined to reject, Williams’s concept of the political.

17 While (1) and (3) are hardly controversial, (2) is another matter entirely. It returns us to the basic liberal purposes the state is charged with defending. Thus the pluralist state should not, in Galston’s judgment, permit the human sacrifice he imagines within some “neo-Aztec cult,” apparently even if the neo-Aztecs sacrifice only their own and see this as a fundamental aspect of their religious practice. 18 So, if Williams’s consent requirement is taken seriously, Galston must again face the now familiar problem that troubles all manner of moral liberalism.

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