By Fred Coleman
Syrian immigrant Moussa Abadi used to be simply 33, and his destiny spouse, Odette Rosenstock, 28, once they discovered themselves trapped in Nazi-occupied France. This younger Jewish couple—he a graduate pupil in theater, and she or he a doctor—was bad yet resolute. Risking their very own lives and hoping on fake papers, the Abadis concealed Jewish teenagers in Catholic faculties and convents and with Protestant households. In 1943, their clandestine organization—the Marcel Network—became some of the most profitable operations of Jewish resistance in Europe. by way of the tip of the warfare, 527 little ones owed their survival to the Abadis. but their inconceivable luck got here with virtually unspeakable sacrifice.
As an instance of what simply humans of excellent will can accomplish within the face of crimes opposed to humanity, the Abadis' tale is a lesson in ethical and actual braveness. Drawn from a mess of assets, together with countless numbers of files within the Abadis' information and dozens of interviews with the now grown teenagers they rescued, Fred Coleman tells the Abadis' complete tale for the 1st time. The Marcel Network additionally breaks old floor, and divulges how the Catholic Church, French Christians, and Jews themselves did way more to save lots of Jewish lives than is mostly identified.
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Extra info for The Marcel Network: How One French Couple Saved 527 Children from the Holocaust
You will observe ﬁrst that while we begin with the categorical imperative as found in the Groundwork, this short work is only one of the three parts of our study of Kant. Now certainly the Groundwork is important, but it fails to give an adequate account of Kant’s moral doctrine as a whole. What it does provide is a reasonably full analytic account of the moral law by developing “the concept of morality” implicit in our commonsense moral judgments. ” What he means in saying this is that it still remains to be shown that the moral law has “objective reality”: that is, that it is not a mere concept but actually can and does apply to us.
I think that for Hume, all kinds of passions may specify ultimate, or ﬁnal, ends; for example, benevolence and kindness to children, pride and shame, our general appetite to good as well as our sense of beauty, and much else, can all specify such ends. . Second, we see that there are many possible different stopping points given by the passions. The aims of the passions are many, and there is no single end, not even that of aiming at pleasure and avoiding pain. Hume’s view is not, I believe, hedonistic; nor is it egoistic (see Enquiry, Appendix II, –, on self-love, where he essentially accepts Bishop Butler’s criticism of the doctrine of self-love in Sermons, XI and XII ).
In saying that Hume’s view is neither hedonistic nor egoistic, I mean the aims and objectives of passions are neither hedonistic nor egoistic. . Third, the process of deliberation (practical reasoning) may correct our existing passions in at least two ways: [ ] (a) If we desire to do X in order to Y, we may be brought no longer to desire to do X when by reasoning we see that X won’t bring about Y. We may then desire to do Z (something else) instead. This correction via means-to-ends reasoning subtracts one desire and adds another to what we may call the conﬁguration of our passions.
The Marcel Network: How One French Couple Saved 527 Children from the Holocaust by Fred Coleman