nception that he has his own moral character," (194). Therefore, what is right for anyone in the same circumstances is not necessarily right for me because what I have to take into account as well as the situation is the question, "what is worthy of me?". Pincoffs states that the quandarist cannot ignore these personal considerations but by acknowledging them, the quandarist is forced to "shift the focus of ethics away from problematics and towards character: away from Hobbes and towards Aristotle," (194).Pincoffs proves character is crucial in his analysis of rule based ethical theories. A modern ethical theorist would say that when deciding the correct thing to do, people look to find a rule set of rules or a rule and exception because most people are "tied by some kind of logical necessity to the concept of rule abiding in thinking what is and is not correct," (196) but Pincoffs claims even if this was so, "we would still have to let considerations or character in the back door." (196). In order to do this you have to understand the different ways in which a rule might come to infringe upon a person. He makes an analogy to orders and commands. Commands tell us what to do or refrain from doing in such explicit terms that there is no or very little room for variation in which it is obeyed or disobeyed. Orders do not specifically tell us what to do as what to accomplish or at what we should aim for. General Commands and Orders apply to everyone and General Standing Commands and Orders apply to everyone in recurrent situations. Rules are like general and standing commands and orders. They may allow no leeway in compliance or they may allow a great deal of leeway.Some moral rules are more like general standing orders than general standing commands. (i.e. "love they neighbor") They say what is wanted but not a way to do it. Some moral rules are like commands (i.e. "never break promises") consist of largely "specific injunctions and d...
