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By Charles F. Abel
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Example text
Although we may formulate theories, laws, moral principles, or rules, any claim that justice is done by acting in accord with any of these is an abdication of our social responsibility. The meaning of justice is dependent upon our practices and how we choose to continue and modify them. Justifying our choices as logical implications or practical necessities given rules, principles, theories, or laws, begs certain questions. This was what we understand to be Abraham’s failure. As mentioned earlier, Abraham was bothered by none of the issues raised earlier.
Consequently, the classical liberal state’s shared interest in protecting liberty involves insuring that citizens do not coerce each other without compelling justification. This use of liberty is certainly employed in much of our discourse on justice. It is a staple in our conversations about everything from ideas including due process and human rights to how long our children may stay out at night. On the other hand, it is apparent that without some structure that limits and directs our freedom to choose, “the burden of choice would become so overwhelming that choice itself would lose its meaning” (Fuller, 1955, pp.
Winthrop implied that this sort of liberty fosters anarchy, depicting it as ‘the great enemy of truth and peace’ ” (Winthrop, 1989, p. 28). Opposed to this evil liberty is civil or federal liberty; 38 / Chapter 3. “a liberty . . maintained and exercised by way of subjection to authority,” and “termed moral . . in the moral law and the politic covenants and constitutions among men” (p. 28). And he goes on to write, “If you will be satisfied to enjoy such civil and lawful liberties, such as Christ allows you, then will you quietly and cheerfully submit unto that authority which is set over you, in all the administrations of it, for your good” (p.