RESUMEN:
La nueva moral ha introducido una serie de términos sin un previo debate racional, tales como global ethics, cultural liberty, dialogue between civilizations, the quality of life, informed choice, gender equality, single-parenting, sexual orientation, bodily integrity, same-sex marriage, right of choice, reproductive rights, women's rights...

TEXTUAL:
(…) In the last 20 years, in many countries of the Western world, a whole new series of ethical concepts has appeared, expressing a certain moral awareness and a perception of moral dilemmas, but at the same manifesting a fundamental epistemological flaw [defecto].

Crossing boundaries of nations and states, the media are using the same new concepts which express attitudes and preconceptions that are assessed either positively or negatively. We read about a global ethics, about cultural liberty, dialogue between civilizations, the quality of life, informed choice, gender equality, single-parenting, sexual orientation, bodily integrity, same-sex marriage, right of choice, reproductive rights, women's rights, children's rights, the right to die, transparency, holism, inclusiveness, non-discrimination, ecological awareness, solidarity, openness and tolerance, and we read also about new vices such as exclusiveness, apartheid, homophobia, sexual molestation, populism, ultra-Catholicism.

At the same time traditional moral concepts such as truth, conscience, moral law, reason, moral virtue, perseverance, fidelity, parents, spouses, virginity, chastity, authority, commandments, sin, and nature are disappearing.

This is coupled with profound social and moral changes. The number of those who in their lives will never have the chance to use such words like father, brother, sister, aunt or uncle is increasing, while new terms like partner, or former wife are becoming more common.

The appearance of these new moral concepts is coupled with an immediate normative qualification, the foundations of which are not philosophical, but political and ideological.

No serious ethical reflection has attempted to define precisely the new terms, which remain, as if purposely vague, while their application or the rejection of previous terms is decided by politicians and by media empires. It is they who decide about the meaning or the change of meaning of such words as marriage, or family, which tragic events may be described as genocide and which may not, what is an expression of a justified liberty of interpretation and what is unacceptable dogmatism, or that homosexual activity may not be defined as a psychic disorder or as a sin.

This new ethic is at the same time individualistic and global, but never personalistic or universal. It witnesses the screening out of the family and of the nation-state, and the growth of supranational, global institutions, pressure groups and ideologies. The new ethic has a direct impact on education, on social welfare and health care, on taxation systems, on codes of behaviour in institutions and enterprises, and on public, national and global policies. This new global ethic has appeared in a silent way, with no revolution and no social upheavals. It is engineered in a soft way, and it has succeeded in influencing not only policies, but above all the mentalities of people.

FUENTE:
GIERTYCH, Wojciech: 2 Birth of a new ethics

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