xii Preface
well-beingis whatsuchancientAtheniansas Aristotleidentifiedaseudemonia,eudaemonia,
oreudaimonia, whichtranslatesto “goodspirits.” Contrary,then,to mainstreamadmoni-
tionsthatactingin ethicalprincipleprecludesbeingprimarilyconcernedwithone’s own
self-interest,it happensthatfollowingone’s long-range,eudemonia-seekingself-interest
servesas the mostlogicalfoundationfor the disciplineof ethics.Indeed,self-interestalso
servesas the basisfor caringaboutphilosophyandreason.As observationalrationality
servesas the solemeansof discerningtruth,it followsthatthe lonesensiblepurposein
exercisingrationalityis that doingso is consonantwiththe long-rangepursuitof eudemo-
nia. Exercisingthe capacityto carefor otherpeople—as opposedto harmingthoseother
peopleor beingindifferentto theirplights—is alsoconsistentwithservingone’s long-
rangeself-interest.It is thereforeethicallyproperto carefor otherpeople,but—despite
the claimsof mostphilosophers—the ethicalpropernessof caringaboutothersarrivesnot
fromsomeunspecifieddutyor commandment,but fromrecognitionof the mannerin
whichone directlyand indirectlybenefitsin the longrun fromexercisingsuchcare.Book
Onealsoexplainsthatsuchethicalprinciplesare absolute,andthattheyare not “abso-
lute” in the mannerthatphilosophicalwritingshaveconventionallymeantbyabsolute.
Thatis, for a philosophicprincipleto be properlyabsolutemeansthatit remainsconsis-
tentlyapplicablewithinits ownproperlyspecifiedcontext.Thenotionthata principle
cannotbe absoluteunlessit appliesin any andeverycontext,includingcontextsnot yet
conceived,is the notionthatI call thatofplatonicabsolutes, calledsuchbecauseof its
derivationfromthe philosophyof Plato,thoughKantpopularizedthe ideaas well.By
contrast,I arguethata principlethatis properlyrecognizedas absoluteis acontextual
absolute—a principlethatis consistentlyapplicablewithina specificcontext,andwhich
can be appliedto a separatecontextonlyinsofaras that separatecontextis similarenough
to the originalcontextin the pertinentrespects.Contextuallyabsoluteprinciplesremain
consistentlyapplicablein the hardsciences,and theyremainconsistentlyapplicablein the
areaof humaninteraction.
Andthat is wherewe cometo the centralissueof the trilogy—the properethicalpolicy
that mustguidea government.In PartII of BookOne,I explainthat ethicalpolicy,whichI
call the Ruleof Peace.The Ruleof Peacestatesthat it is immoralto initiatethe use of force
againstanothersapientparty’s personor privatepropertywhenthatothersapientparty
is peacefuland innocent.The initiationof the use of forcerefersto suchactionsas bodily
injury,murder,rape,poisoning,theft,extortion,abduction,vandalism,propertydamage,
contractbreach,fraud,and intellectualpropertyinfringement.Suchinitiationsof the use
of forceare calledspoliation. ShouldBradinitiatethe use of forceagainstConstance,the
immoralityof that actionderivesnot merelyfromthe directharmthat Bradimposesupon
Constance,but fromthe adverseconsequencessuchactionswill likelyimposeuponBrad
himselfin the longrun.As Constanceinitiatesthe use of forceuponno one else,she is to
be deemedpeacefulandinnocent, and to initiatethe use of forceuponher is evil.OnceBrad
initiatesthe use of forceuponConstance,though,Constance’s ethicalrightto long-range
self-interestdoesjustifythatshe retaliate—thateithershe herselfexercisesretaliatory
forceagainstBrador thatshe seeksout a thirdpartyto helpviolentlydefendher against
Brad.Thatis wherethe role of propergovernmentemerges.
A governmentrefersto a specificpartyin a society.Thatpartyis a governmentwhen
it fulfillsthe followingconditions.
- Thatpartyultimatelyholdsthe finalsay overwhomayor maynot exercisevio-
lencewithinthat society. - Whenthat partyexercisesforceagainstotherpartiesin that society,the majorityof
thatsociety’s membersat leasttacitlyacquiesceto thatparty’s authority.Should
therebe a portionof that societythat rebelsagainstthis dominatingparty’s author-