Deontological moral systems are characterized by a focus on adherence to independent moral rules or duties. To make the correct moral choices, we must understand what our moral duties are and what correct rules exist to regulate those duties. When we follow our duty, we behave morally. When we fail to fulfill our duty, we behave immorally. Typically in any deontological system, our duties, rules, and obligations are determined by God. Being moral is therefore a matter of obedience to God. Deontological moral systems typically emphasize the reasons why certain actions are performed. Simply following correct moral rules is often not enough; instead we must have the correct motivations. This might allow a person not to be considered immoral even if they have broken a moral rule, but only as long as they are motivated to adhere to some correct moral duty. However, a correct motivation alone is never a justification for an action in a deontological moral system and cannot be used as a basis for describing an action as morally correct. Furthermore, it is not enough to simply believe that something is the correct duty to follow. The teleological ethical system is the opposite of the deontological system. The teleological ethical system judges the consequences of the act rather than the act itself. He believes that if the action results in what can be considered a good consequence, then it must be good and that the end result will justify why the act was committed in the first place (Pollock, 2004). Teleological ethical systems include utilitarianism, virtue ethics, and care ethics. Utilitarianism is the view that "what is good is determined by the consequences of action." If it can be... middle of paper... devoted to altruism, which is not strictly selfish, but also includes the interests of others in its objective. There are at least three different ways in which the theory of selfishness can be presented. This is the statement that individuals should always act in their own best interests. It is a normative statement. If ethical egoism is true, this seems to imply that psychological egoism is false: it would not make sense to say that we should do what we naturally have to do (Varieties of Egoism, 1997). Reference Page Pollock, J. M. (2004) . Ethics in crime and justice: Dilemmas and decisions (4th ed.). Belmont, C. A. Thomson/Wadsworth Hursthouse, Rosalind (2003). Virtue ethics. First published Friday 18 July 2003; substantial revision Wed 18 July 2007.D. Kay, Charles (1997). Varieties of selfishness. www.webs.wofford.edu/kaycd/ethics/egoism.htm.