Ethics for Amador is Difficult to Ethics for Amador is a book in which Fernando Savater want to fill the data

reader, authors, and rules of life that soon they forget. I find it more appropriate to define it as a talk divided into nine chap ters she has with her son Amador, who seeks only to convey the art of living the good life, the secret of how to choose good and evil, what he calls ethical fre edom. Raising many questions trying to reach the bottom of them without implying that give a concrete answer or a recipe is exactly how they should live, becaus e their intention is only to provide the tools needed for each individual, with their discretion and intelligence, manages to decide which way to lead your life . Chapter I: What is ethics Of all the things that can make our knowledge, there are some basic as it is knowing what things are good and which are convenient o r inconvenient or bad. When there are ambiguities, is that they begin to know th e difficulties of living and freedom comes into play. The animals, being program med by nature, know one form of behavior for each situation. Human beings, altho ugh to some extent we are also programmed by loyalties that we are inculcated fr om the cradle, are unpredictable creatures, as we have a number of alternatives in our actions prove that although rare occasions, very rarely are impossible. F reedom allows us to choose, invent, and even wrong. Two important clarification is that we are not free to choose what happens to us, but to answer it one way o r another, and that being free to try something not related to do, because somet imes mix freedom with omnipotence and then you try to choose from the impossible . The important thing is to find our own way of life that allows us to ascertain , and that is ethics. Chapter II: Orders, customs and whims One reason is the mo st acceptable explanation of his own about your behavior. Within the grounds the re are orders, customs and quirks, which only serve to shift the behavior and pr eferences. Orders and customs, whose strength is fear and comfort, respectively, are imposed by external factors, while the vagaries arise inside everyone. As r egards the former is recommended to establish to what extent they can be obeyed and the second, knowing that serve only to routine aspects. Chapter III: Do what you want Freedom is not only decide but realize what is being decided. For this is only valid if it has thought twice: the first is found the reason and the se cond question the same. Never an action is good only for being an order, a custo m or a fad that's enough sometimes, but almost always need reasoning to determin e whether or not they wished something. This is all part of inventing our own li ves and to live according to what others invent for us. Moral rules or standards are those we consider valid, while ethics is in charge of question why they are . There are good things and bad that has nothing to do with morals and know whic h particular relevance; case of humans, however, this classification is difficul t because we ignore what they are. All I know is that ethics is based on one sen tence: Do what you want Chapter IV: Date the good life Do what you want is to ab andon what rules us from the outside and focus on what one's own will from the inner demands. The same contradiction that is in Do what you want (as w ell as open to an infinite range of possibilities can be reduced to a choice bet ween two), is presented in freedom, since we are not free to choose it or not, b ut we are facing the freedom, as stated by Jean-Paul Sartre. In order not to red uce the sentence to a mere whim, it is important to prioritize those desires sud den and long term. Ethics is to achieve good human life, which is one that inclu des relationships with other human beings, not at their expense. We all have a b iological reality, but to become men, it needs others in support of our cultural reality through teaching. The basis of our culture is language, so to speak and listen to someone, is to treat it as a person. It is a reciprocal process as hu manization, for the good life is given at the end as to the good life. Chapter V : Wake up baby! Not having perspective is to simplify all the money and even dea th is simplified. Life is rather complex and complicated.€What we possess we have a nd cherish life believing that things is to live, not to imagine that we notice things just leave things. As humans we need a fundamental complicity only occurs between equals. The betrayals and abuses occur but turn to others in things is the wrong way to defend their own right not to be treated as such. Since no good life can be without things, basic care, ie, reflection about the meaning of tha

t good life. As a condition of major ethical is not to take the certainty of dea th as an excuse to live any way but each time trying to understand what life is trying and how it makes it good for you, not for others, for no one can be free for you. Chapter VI: Jiminy Cricket appears moron is one whose character is weak , and our obligation is to be avoided. Some believe they do not want anything an d everything they do not, others who want everything at once and fall in their o wn contradictions, others do not know what they want or try to find out, some ha ve a weak will or, in the opposite case , very strong and do not distinguish unr eality. If you're stupid, it takes external forces to lean on and with difficult y get to the good life. The opposite of being stupid is that awareness, which is required for innate qualities. After less than adequate social and economic con ditions, consciousness depends on the attention and effort of each individual. M ust have interest in living humanly good agreement between acts and desires, dev elop the taste and confront moral responsibility. A truly selfish is he loves an d wants the best for himself. One who is surrounded by what feels wrong is a foo l who wanted to be selfish. Blame and responsibility are also related to conscio usness, but the worst is the remorse that is discontent with ourselves to employ freedom against our wishes. Being responsible is known free for better or for w orse and be prepared to answer for the acts, acting without orders from above wi th a view to build, transform and reinvent itself. As the decision to live well is personal, ideally it became a kind of habit. Chapter VII: Put in place ethics is about how to live well among humans. However, there are different criteria a bout what is acceptable and unacceptable. The truth is that it is appropriate fo r that without which you live, but not humanely. Even someone who commits any wr ongdoing human remains because it has the possibility of transformation. A featu re of humans is imitation, so the example gives similar is basic. Many bad they are because they are miserable, lonely, fearful and ignorant. The most valuable thing we get from our peers is the possibility of complicity and affection of mo st free individuals, is the way in which humanity itself is reinforced. Freedom does not serve anyone or anything, is contagious. At the most harm to others is ultimately hurt yourself. Treating people humanely is to know fall into place, b e aware that despite the differences that exist among all, is always in some way within similar, or recognize their rights and reasons to consider him just as r eal and serious as oneself. Own interests are not bad, but related, the only abs olute is the human being between the two human leads to the good life. The key is to feel sympathy and get put in the pla ce of others is an art, requiring just objectivity to see things their way witho ut taking her place, but mostly it takes a knowledge of justice. The virtue of j ustice is the ability and effort to learn what we expect from our fellow men, an d this is not achieved only by obeying the laws establishing minimum of this, bu t a little love each person as an essential thing to live well. Chapter VIII: Pl eased to meet you There is a great censor anything that involves bodily pleasure and did not notice that without their satisfaction think there is good life. En joy never be bad as not harm anyone, is what takes us away from being animal sex unique reproductive purposes is instead what takes us away from the human. Some fear to pleasure because they like too much and distracting. Not enjoy letting others enjoy, they are liars or Puritans, for whom the good is what we dislike d oing and suffering is more meritorious than enjoy, it really has nothing moral o r ethical. Use the pleasures is to have control over them that prevents them fro m mixing with other aspects of personal life and thus enrich us.€However, its exclu sive nature can lead to an impoverishment due to loss of interest in anything el se. The joy that kills is not pleasure but a punishment. Temperance is the art o f pleasure in the service to joy, to accept life and death, pleasure and pain. T hose who opt for its opposite, withdrawal, distrust of what they like. The sadde st pleasure is to blame, consider something more than pleasure is a crime to cla im a penalty. It is wrong to believe that always has at the expense of others, t he interest and support will be afforded another way other than to enjoy himself . Chapter IX: General elections never think of politics as something ethical, be cause in most cases its practitioners think before you reprimand the neighbor to

better themselves. They often attributed superhuman powers that lead to the dis appointment of those who elected them. However, as to their purpose, ethics and politics are closely related, as the policy objective is to organize social life to allow, ethics, individuals choose what suits you best. As for differences, o ne might say that ethics is concerned with what everyone does with their freedom , while politics coordinates how many handle it. Ethics is important for loving well, for policy outcomes have, never the media. Ethics can not wait to politics and therefore in no political, no matter how bad it is, there are those who can no longer be good. In a utopian state, everyone would automatically be good bec ause circumstances prevent the presence of evil. The good life includes therefor e a political project based on freedom, justice and care in which the dignity of individuals is respected. Human rights are the minimum requirements to be met b y political society. Since many problems today can be solved globally, the polit ical fragmentation hinders the process. Maintaining the habitable earth is the t ask of men as a global community, for which it requires tolerance and the elimin ation of fanatical ideologies. Epilogue: You have to think about it The book is about what can be done with life, its meaning is to try not to fail or fail with out fail, to understand that living is an art not a science and therefore the go od life is to the extent of each person. We must always choose what we are open to more options and never lose confidence. Appendix: Ten years after: Before the new millennium The new millennium input has little influence on the ethics or o ur lives. There are those who make significant dates of events, but events that remind us a date. What one must keep in mind is that we must apply the ethical p rinciples according to the historic moment we live. Appropriate to the present, this would be that of his three stocks (as an individual, as a society and as 3 species), humans must strengthen their awareness that they are all members of a species as a whole must try to save themselves. As humans, we will never underst and ourselves if we put aside our fellows, and not enough respect for others if not accepted to different, if not controlled gregarious instincts, as we all see m in substance. Ethics is to respect the unwritten laws of hospitality, which is both welcome the stranger and be received in a strange house. Our house is the earth as a species, and it is this that we must care and respect. From the small est nucleus, ie, as individuals, to the most extensive covering the whole human race, ethics is essential to living well and create an atmosphere of harmony and respect for our surroundings. Freedom, for better or for worse, something as si mple as do what you want, but not so much what is your application, because some times we forget that each decision to open exists a responsibility to face the c onsequences. Probably because we do not know what is the dignity, because we und erstood that we are all essentially similar and have the right to be treated by people as people, is that we still live in times of war, abuse and differences. Never cease to be individuals, even if we assume our nature as some members of a species and do something to act as a unit that wants to save their habitat. Eth ics opens the door to freedom, their ultimate goal is none other than to live th e good life, but I still find it hard to understand is that this good life does not exist with an uneasy conscience, the result of misused freedom . The fullnes s in all aspects (physical, mental,€social and even economic) is what we have as a goal to live well and do our happiness depends on material possessions, because then we would be completely dominated and through the ties of objects. In realit y, freedom, ethics, responsibility, are concepts around which created a large cl oud of doubts and questions and that, however, are extremely basic and simple to state, but not so to apply correctly. We understand them, try to apply them to experience the benefits a good life and then accept and assimilate the basic ele ment of our existence. Finally it should not be difficult ... only about living well. Fernando Sabater, Ethics for Amador, pag. IBID p. 53. IBID p. 81. IBID p. 88. IBID p. 139. 6 156 4