Non-naturalism's opponents, by contrast, put a great deal of weight on explaining our moral practices in a way that fits well with a properly scientific view of the world and are happy to reject the presuppositions of common sense if they conflict with that conception.
This is the case, for example, if they deliver detailed and systematic analyses of stakeholders' moral experiences and attitudes and, therefore, contribute to a context-sensitive insight into certain moral practices in health care.
Hume leaves his readers with the clear view that religion, far from being a source of support for moral practice, is in fact a major source of moral sickness in the world.
In his essay, Philip Kitcher suggests that, after generations of moral practice, our sustained experiment in living together has taught us that "viewing ethics as a human historical achievement does better at explaining its authority".
The moral errors of Marianne and Mrs. Jennings occur in relatively insignificant circumstances, but the errors themselves point to something deeper about how the virtue of practical wisdom functions in ordinary moral practice.
Because God is held by the African people not only to be the overlord of the human society but also to have a superbly moral character, and because the ancestors (ancestral spirits) are also supposed to be interested in the welfare of the society (they left behind), including the moral life of the individual, religion constitutes part of the sanctions that are in play in matters of moral practice.
There are four discernable, yet interlinked, contemporary loci of geographical thought that deal with moral landscapes: conduct in place; moral practice and landscape; landscape as polity; and landscape and social justice.
But it's far from clear that theistic belief exceeds its competitors in facilitating moral practice.
To bring such strong idealizations down to earth, one must connect them with conscientious judgment in everyday moral practice.
