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Liberty


In order to achieve that good, man is compelled to make choices to pursue the good in proportion to his being and to conduct himself well in that pursuit. The full goodness men should pursue is the ultimate good "God, who "is not just another good thing."" Therefore, the authentic meaning of man's liberty, which requires him to act in ways that serve his true good, contrasts sharply with modern notions that goals and means are good because they are desired. The medieval conception of rights bears no resemblance to modern beliefs and the claims derived from them.
             When these claimed rights conflict, force is the only resolution. As McInerny demonstrates, the modern shibboleths of pluralism and tolerance "honorable and meaningful in their own ways "have practical value only if they are made operative within a context that allows prudent and constructive meaning to be ascribed them. To embrace relativism is to bring about the end of liberty generally and of free society particularly. The sixteenth century witnessed the emergence of philosophies of liberty opposed to those found in antiquity and the Middle Ages. Professor George.
             Martin addresses the sources and nature of these changes. .
             The clearest sixteenth-century defender of the older concepts of liberty was Richard Hooker, who maintained that liberty, properly exercised, requires men to act in conformance with the traditional social, political, and religious orders, which enable them to serve ends proper to their being. Mankind's true end is to "live virtuously- so that he may approach God. Shakespeare also believed that liberty, obtained through right reason, was necessary for the acquisition of virtue. For both men, genuine liberty was found in a community based on tradition and right reason. While Shakespeare believed familial institutions best provided such a condition and Hooker looked to the use of positive law, both men resisted the radical transformation of society through religious zealotry.


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