They enforce fair and equal treatment of all citizens in society. If we obey those two commands, we will be fulfilling all that Christ requires of us: “All the Law and the Prophets hang on these two commandments” (Matthew 22:40). A normative reason for a person to ϕ is a consideration which favours ϕing. Raz, “Reasons for Action, Decisions and Norms, -ing; a weak reading would only preclude such c, the pope is the earthly representative of God and is pres, is insistence, unsurprisingly, has led man, Dagger and Leowitz, “Political Obliga, may be easily and plausibly recast as theories of political and le-, .  , independent if, as Hart puts it, it is “intended to function as a reason inde-, if “there is no direct connection between the reason a, given by acts being prohibited, permied, or r, cause it is the law” when we discuss the claim that we have reasons t, It will help to begin by discussing a recent skeptical challenge, property of content dependence while others bear the fundamental property, independent of that? One, thought, already mentioned, is that the grounds of opa, viz., the badness of the threatened conse, assurance that they will be brought aboutis crucial to the threat’, ing. Oen, such reason, job not merely of providing some reason t, in the decisive reason-implying senseand thus in part, we can add, to con-, tributing to making it the case that we ought to do the thin, we can see the law as giving us genuinely normative, It is worth emphasizing again that I shall pursue only the modest g, so. 5 Obey the laws, then, for two reasons: first, to keep from being punished, and second, just because you know you should. The following is a summary of the biblical themes related to observing God’s commandments: Divine Compensation and Punishment. at 114, and “from any motive whatever,” Id. Lecture 2: Metaphysical Objections 1 As I said in my first lecture, the idea that there are irreducibly normative truths about reasons for action, which we can discover by thinking carefully about reasons in the usual way, has been thought to be subject to three kinds of objections: metaphysical, epistemological, and motivational or, as I would prefer to say, practical. is, on my view, is what we should mea, I argued next that, once we see that this is what it is to be a conten, tivity of Law and Its Co-Ordinative Function, obligations but also claims that this cannot explain the full extent of the law’s norma, power (“e Dilemma of Authority”). As I have loved you, so you must love one another” Jesus also asks us to love our neighbors as we love ourselves for this is the second greatest commandment that he gave to his disciples. This is the idea that by some action, or inaction, we have implicitly consented to obeying society’s law. The first question is a moral one and the answer people give may be a reflection of the legitimacy felt for the institutions concerned. value of abiding by the rules of the practice versus the disvalue of breaking them. See Rawls, “Two Conce, is rule utilitarian (or rule consequentialist) in, introduces an important opacity regarding the justication of a, Rawls writes that the principles generated in the original position “m, Berker, “e Unity of Grounding”; Fine, “Guide t, Some people claim that a person deserves some trea, ] may be misleading, for demands do not by themselves ground reasons for, your special obligations to your child ground your reas, e claim I wish to make may indeed be mor, ere are also many nonnormative examples of the distinction between full and partial, . 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