Welsh Journals

foesoldeb pan ddaw hyn i'r golwg ac amddiffynnydd sydd o ddifrif ynghylch cariad rhydd. Tyf moesoldebau mewn perthynas â'i gilydd y mae gwthdaro rhyngddynt. Dywed Miss Anscombe: But it is not theoretically possible to make provision in advance for the exceptions of extraordinary cases for one can theoretically always suppose a further special context for each special context, which puts it in a new Hght.'10 Ond ym mha ystyr y mae'r esiamplau sydd gennym dan sylw yn eithriadol neu'n anghyffredin ? Efallai eu bod yn edrych yn eithriadol neu'n anghyffredin o'n safbwynt moesol ni, neu hyd yn oed o safbwynt moesol y rhan fwyaf o bobl, ond ni phenderfynir materion moesol gan bleidlais y mwyafrif. Gellir sylweddoli bod agwedd dyn yn foesol heb gytuno ag ef, ond haedda ei gymryd o ddifrif. Nid yw siarad am sefyllfa arferol fel cyfiawnhad dros agwedd foesol arbennig, ac edrych ar unrhyw agwedd arall fel eithriad sy'n galw am eglurhad, yn gydnabyddiaeth o'r fath. Beth yw moeswers y stori am ddau ymweliad â siop y groser ? Dyma hi yn syml rhaid i athronwyr ymgadw rhag y demtasiwn i roi undod arwynebol i gredoau moesol pobl. Peth ofer yw chwilio am ddis- grifiad damcaniaethol o'r natur ddynol, neu edrych am hanfod y bersonoliaeth foesol, nid am fod y gwaith yn rhy anodd, ond oherwydd fod y cais wedi'i seilio ar gamddealltwriaeth. Da fyddai pe gwran- dawai athronwyr cyfoes ar wersi pwysig yr oedd John Anderson am ei dysgu. Dywedodd the first point to be made is just that there are different moralities, opposing sets of rules of human behaviour. This is because there are different ways of life, different movements', each with its own rules of procedure for its members. Such rules, it may be noted, need not have been formulated, but the more important point is that, formulated or unformulated, they are not to be regarded as preceptual or mandatory. We speak of laws of nature,' but by this is to be understood the ways of working which things themselves have and not anything imposed on them from without, anything which they obey'. In the same way, the moral question is of how people do behave and not of their obeying the moral law'; obedience, or the treating of something as an authority, is just one particular way of behaving, the moral characteristisation of which has still to be given. The phrase' how people do behave may be misleading here. It is not a question of taking any type of activity in isolation we do not have a morality until we have a way of life, a number of ways of behaving that hang together, that constitute •ibid, tud. 70.