ABSTRACT
In Reflections on the French Revolution, Edmund Burke (1729–97) epitomized the term ‘moral imagination as a store of ‘super-added ideas that the heart owns, and the understanding ratifies, necessary to cover the defects of our naked shivering nature’ (Burke [1909] 2001: 14, 28). ‘Moral imagination has become a common term employed in ethics, literary criticism and politics (see https://s3-euw1-ap-pe-df-pch-content-public-p.s3.eu-west-1.amazonaws.com/9781315729350/ce6bf00c-0d9f-4bac-beb4-6904b61015c2/content/www.scholar.google.com" xmlns:xlink="https://www.w3.org/1999/xlink">www.scholar.google.com). In my understanding, Burke’s ‘moral imagination’ conjures our insight into the role we play in the life of others, understanding the harm and pain but also the redemption and reciprocity we may generate by our ability to conceive it by the power of the imagination.
