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Unlike Aquinas, as well as so many other theorists of the natural law, informants do not go on to “deduce,” or (as I have argued) tell a story about the development or evolution 34 Psychology and the Natural Law of Reparation of this confluence in history, or contemporary experience. On the contrary, a number of informants who believe in the minimal natural law went on to say that they would cheat on a test, or even a government contract, if doing so meant the difference between passing and failing, keeping the job or getting fired.

Where once one could talk about a human life as one might talk about a watch, measuring each by objectively shared standards of excellence, that time has long passed. Today it’s all a matter of taste and choice. At first I thought that this is what I was hearing from the young people I interviewed, but I was mistaken. “Informants” I call these young people, using the anthropological term, for that is what I came to feel I was doing, studying the beliefs of a strange new culture, one with hidden depths, as well as stunning superficialities, neither of which I suspected, even as I live daily among its members.

Was held in some way to correspond to the potential of human nature. With the term “depressive position,” Klein refers not to what is ordinarily called depression, but to an awareness of how much one has hated as well as loved, how much one has longed to destroy as well as create. I will explore this theme in the next chapter. For now, the key point is that reparative natural law gets no special exemption from the traditional demands placed upon the natural law. If young people really are relativists (whatever that means; the term is ambiguous, as we shall see), then reparative natural law will have little to say to them, even if the natural law remains true in a more abstract sense.

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