By Frank Leslie
Half-Cheyenne and half-white Yakima Henry won't tolerate incivility towards a woman, in particular the comely former widow Beth Holgate. If her new husband doesn't cease giving her hell, Yakima could make her a widow another time.
Read Online or Download Bullet for a Half-Breed (Yakima Henry, Book 7) PDF
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Additional resources for Bullet for a Half-Breed (Yakima Henry, Book 7)
1095al7—20: "The majority of men agree in giving the highest good the name of happiness ... " 43 THE TWOFOLD NATURAL FOUNDATION OF JUSTICE of the agreement. Hence, in this sense the principle of proportionality is natural. But if men agree to recognize this natural principle in its generality, nothing prevents their divergence on the interpretation of its content - as is the case with happiness. What is the "value" by which the justice of distribution is measured? It varies, Aristotle tells us, according to the political regime: for democracy, it is freedom (by which one must understand the condition of the free man); for oligarchy, wealth or noble birth; for aristocracy, virtue (1135a27-29).
38 PIERRE AUBENQUE Since the theory of distributive justice is the best known part of the Aristotelian theory of justice, I will largely confine myself to points that appear to create difficulties. The principle of distributive justice is not absolute equality but relative equality, and even doubly relative equality: pros li kai tisin (1131al6); relative on the one hand to the value of the distributed good, and on the other hand to the quality of the person who receives it. This twofold relation allows the reintroduction of equality under the form of the equality of two relations: the relation between the things must be equal to the relation between the persons.
Aristotle could see ethics as connected to biology in a way that made human flourishing, understood in terms of a rational ethical life, as straightforwardly an application to us of explanatory categories that apply to all species; you would mention this kind of flourishing in saying what kind of living thing a human being was. We do not share this picture, and it is a denial of history and of scientific change to pretend that we do, Of course it is we, and not Aristotle, who deploy such formulae as "moral realism", and we must decide what we mean by them.