RESUMEN:
Crítica a la falta de consistencia o justificación racional de los nuevos "valores" morales, que se imponen por la fuerza política.

TEXTUAL:
Returning therefore to contemporary questions, it has to be said that the fact that with the globalization of human interaction and with the wider spectrum of moral challenges, new concepts of new virtues are being formulated to which correspond real responses, is not in itself perplexing. This is a normal development of moral awareness as it is facing new challenges, to which it tries to respond.

What is perplexing, however, is that these new concepts of new virtues are nebulous or ambivalent, and deprived of any rooting in coherent and certain knowledge about the human person, about human nature and its finality. If in the name of tolerance, no certain knowledge may be had about anything, if no one is entitled to declare that he holds any truths as true and therefore universally binding, there is no place for any virtue at all, and all supposedly value-charged statements are in fact empty.

The contemporary exertion of political pressure to change the meaning of words -- as is happening in the case of the word marriage -- or the demanding of special privileges in the name of a moral condition that has been expanded so widely and confusingly that it encompasses blatantly contradictory values -- as is happening in the case of the term reproductive rights, which is to include at the same time concern for maternity and paternity, and the right to free access to contraception, abortion and the artificial production of parentless babies -- voids the new moral language of any instinctive obviousness, which means that the new ethic if it is to be maintained, will have to be enforced by brute political pressure with no rational justification.

No longer finding support in human nature and in the "instinctus rationis," the new ethic is condemned to the status of a devastating ideology that in time will be rejected once its catastrophic effects will become unashamedly visible. The question is, will it be replaced by another, equally nefarious and nihilist ideology, lay or even religious (Puritan or fundamentalist), or will it be replaced by a return to the respect of the cognitive capacities of the human mind, of the intelligibility of human nature, its finality and its basic goodness, and to a confidence in the basic goodness of the reason and will as they are attracted by supreme goodness?

FUENTE:
GIERTYCH, Wojciech: 3 A comparison with classical virtue theory

FUENTE AMPLIADA:
GIERTYCH, Wojciech: "Problems and Prospect" on Natural Law Ed. , Roma, 3000 (2007)