Both strands demand reflection upon the metaphysics of race discussed above, but in fact only the moral status strand consistently addresses this question, with the result being that many scholars debate the justice of policies like affirmative action without questioning the ontological status of the groups involved.
The year is 1973, and John Simm, a 21st-century detective with 21st-century sensibilities and morals, is stranded in a time when the police, as Graham puts it, were "a state within a state" and ethics came a poor second to nailing villains.
These and similar studies have considered ethico-moral issues in more general managerial terms than the more CSR-specific framework proposed by Lantos (2002) in his three-strand moral underpinnings of CSR namely, teleological (or consequence-based), deontological (or duty-based) and virtue-based theories of philosophies.
The 17th Century saw the emergence of a new strand of moral theory, one that employed the notion of a mutual agreement or contract between the members of a community as a device for grounding moral principles.
Now, as then, moral prophecy is one strand of change-making.
Two strands in moral, political, and legal philosophy are pertinent to the concept of race.
There are also other possible compromises that combine different strands in moral skepticism.
Over the same period several strands of moral justification for intellectual property were offered: namely, personality-based, utilitarian, and Lockean.
The most compelling strand in "The Moral Landscape" is its unspooling diatribe against relativism.
One strand examines the moral status of the concept of race; the other normatively assesses specific policies or institutional forms that seek to redress racial inequality, such as affirmative action, race-conscious electoral districting, and the general question of colorblindness in law and policy.
