irections" (197). However, if we think of them as orders they allow more discretion; "they do not tell us exactly what to do so much as indicate what to struggle for in our own way," (197). Pincoff notes that "since we are already moral beings with characters formed, they way in which I will abide by an order--rule is not they same as the way in which you will," One has to decide not only what rule governs the case but how to go about regarding it. Therefore considerations of character, "do enter in by the back door," (197) even if "being moral is nothing but following a set of moral rules." (197)Moral decisions need not be merely personal; it is often not relevance to the correctness of moral decision to take into account "what I am", myself as a moral being. Understanding these consideration of worthiness leads us away from the typical examples of Quandary Ethics. One exhibits his character in doing such things as turning the other cheek and welcome the second mile to show the kind of man he is. Quandary Ethics "conceives of a quandary which arises because I fall into a certain situation." (198) The situation is in general terms, not referring to an individual with personal conceptions of what are and are not worthy deeds and attitudes and feelings worthy of him. One may fall into this situation in virtue of falling under a rule which would apply to any person or any person in a particular role. "The general situation is what gives rise to the quandary; and it is only by reference to the features of the situation that I may deliberate concerning what I should do, or justify my action." (199) Pincoffs states reference to standards and ideals is essential and not an accidental feature of moral deliberation. What is not judged morally is the extent to which one abides by the rules (those which are like general standing commands) which sets the minimal limits which anyone should observe in his conducts, even though it may be a...
