Sentences with phrase «moral judgment as»

Certainly he will be forced to renounce every moral imperative with a transcendent ground, and this means that he must forswear the possibility of an absolute moral law, and at best look upon all forms of moral judgment as penultimate ways which must inevitably act as barriers to the full realization of energy and life.

But if God does not exist, then neither do absolute values, and one should not issue moral judgments as though they do.

Not exact matches

As leaders, empathy may cloud our moral judgment.

If we withhold those judgments, we fail to engage with Muslims as men and women capable of moral agency.

Just as one can usually distinguish, according to their purposes, a good from a bad saddle or a good from a bad cavalry officer, so too the judgment of good and bad in the ethical sense should be eminently adjudicable if moral behavior is goal - determined.

I would rather cultivate a strong intuitive sence of judgment and understand the root of morals from within that to live by a very limited and conflicted set of rules such as in the KUran or Bible and never cultivate a good sense of judjment or a moral sense.

One is considered guilty of rash judgment if one «even tacitly, assumes as true, without sufficient foundation, the moral fault of a neighbor.»

Atheist morality is without any objective basis and, if followed with integrity, doesn't allow them to act against others who act contrary to their moral system (as they insist that each subjective moral judgment is equal in value, all being based purely on individual feelings).

$ 19.95 Arthur Cohen has characterized it as «beyond the deliberations of reason, beyond the discernments of moral judgments, beyond meaning itself,» and....

His argument, part of which appeared in these pages («Leading Children Beyond Good and Evil,» May 2000), is that moral education as presently conceived almost inevitably ends up by thinning out moral content, removing the sharp edges of judgment, avoiding normative traditions of moral experience, and thus stifling the factors most crucial to the formation of character.

It is important as far as possible to remove temptation by changes in the situation that surrounds us, to develop strength of will and clearness of moral judgment through any help other people can give us, to utilize whatever inner resources we have for doing right.

And as an elected political leader his task is not to render a legal opinion but to bring his best judgment, including moral judgment, to bear on public policy.

And I continue to be impressed by how many otherwise sensible people criticize that proposition as an instance of uncritical chauvinism rather than the carefully nuanced moral judgment that it is.

How is the author to avoid moralizing, biased judgments or, perhaps worse, a simple reading of history as moral progress or moral decline?

When a crisis comes, such as when gays fall ill with AIDS, they can easily be victimized by traditional homophobia disguised as moral judgment and, as a result, fall back into self - condemnation and self - hatred.

As I have argued in these pages and elsewhere, the «presumption,» by detaching the just war way of thinking from its proper political context» the right use of sovereign public authority toward the end of tranquillitas ordinis, or peace» tends to invert the structure of classic just war analysis and turn it into a thin casuistry, giving priority consideration to necessarily contingent in bello judgments (proportionality of means, discrimination or noncombatant immunity) over what were always understood to be the prior ad bellum questions («prior» in that, inter alia, we can have a greater degree of moral clarity about them).

Weigel must either believe that some propositions are properly subjects for moral judgment, and others not (this truly is a form of Gnosticism), or that some propositions are more easily held and accepted by current society, and that the Church as a matter of pragmatism ought to prioritize low - hanging fruit.

First, it reflected a judgment about modern warfare as inherently grossly destructive, so much so that it could never be conducted morally or be an instrument of moral purpose.

Therefore alluding that the Bible has the same value as fairy tales is also a meaningless moral judgment.

But such political judgment need not be translated into the view that there is no such thing as «the good life,» or that we are not ourselves to seek it and seek through a variety of institutional (though non-governmental) mechanisms to encourage and inculcate that moral and religious vision.

Where the Council was not teaching on matters of faith and morals, such as where it was describing contemporary conditions or offering recommendations for renewal, its statements are to be received with respect and gratitude but are not necessarily flawless in either their factual accuracy or their prudential judgment.

We are invited to acknowledge the immutability of the moral law, and to place ourselves under its judgment even as we also recognize Anna's placement.

But more important is the question of what basis there is for distinguishing «false» transcendence from «true» except, as the authors finally do, by reference to the realm of ordinary moral judgment and their own collective and informed insight.

More recently, in 1996 when this journal pointedly addressed judicial usurpation in a way that raised the question of the legitimacy of the political order as it presently functions, Commentary reacted with alarm to the suggestion that all polities and parties are subject to transcendent moral judgment.

obligation in relation to each public moral issue as it arises; a word of the retrieval of the culture's most creative ideals and institutions; a world of judgment on the culture's present and potential sins; a word of forgiveness whenever it is repentant; a word of promise and so of confidence (in God, if not in itself) for the future.

As to your claim about the keys being used to determine moral right and wrong, I don't see that anywhere in Matthew 16 or Isaiah 22, and although the Jewish people may have understood this as referring to such judgments, they understood then (and even today) that moral judgments are made by God alone and through a proper understanding of what God has said in ScripturAs to your claim about the keys being used to determine moral right and wrong, I don't see that anywhere in Matthew 16 or Isaiah 22, and although the Jewish people may have understood this as referring to such judgments, they understood then (and even today) that moral judgments are made by God alone and through a proper understanding of what God has said in Scripturas referring to such judgments, they understood then (and even today) that moral judgments are made by God alone and through a proper understanding of what God has said in Scripture.

It is my belief that to some extent he did share it, though he transformed it by an emphasis on the mercy as well as the judgment of God and on the love of God and neighbor as the criterion for God's moral demands.

Its vastness, its diversity, on the whole, its lack of discriminating judgment as to what may be called sacred — so that it includes both the highly moral and the base — make it a literature difficult for peoples of Hebrew - Christian backgrounds to appreciate fully.

Just as omniscience means that all existence is regarded as intelligible, so holiness means that all action is involved in some moral order and that every moral achievement, however worthy, stands under a higher judgment.

The first involves the nature of moral judgment and the meaning of such key evaluative words as good, right, virtue, justice, duty, and happiness.

As long as human beings are capable of moral judgment we will be sorting through what people, including Pius XII, could have done and should have done in a time when the lights of decency were largely extinguisheAs long as human beings are capable of moral judgment we will be sorting through what people, including Pius XII, could have done and should have done in a time when the lights of decency were largely extinguisheas human beings are capable of moral judgment we will be sorting through what people, including Pius XII, could have done and should have done in a time when the lights of decency were largely extinguished.

Their value can only be ascertained by spiritual judgments directly passed upon them, judgments based on our own immediate feeling primarily; and secondarily on what we can ascertain of their experiential relations to our moral needs and to the rest of what we hold as true.

It is a directive based upon moral doctrine and might best be described as a prudential judgment made by «legitimate ecclesiastical superiors» and to be followed by all under their authority.

The use of punishment as a deterrent, and the effect of the penal system upon persons and society as a whole, raise issues for moral judgment.

If same - sex marriage is accepted as a constitutional right, the rights of orthodox religious groups regarding their approach to and public judgment of the moral quality of same - sex couples» relationships may lose out, and in numerous ways.

Might it be that those who picture God as living are less likely to try to impose moral choices by law and to leave moral judgment to heaven rather than the courts?

More precisely, the state has no morality except the moral duty, legally defined, to give effect to the judgment of the people as expressed through the institutions of representative democracy.

In this way we can recognize in man that which underlies his special capacities such as reason, moral judgment, artistic creativity, and religious awareness.

When we move to the level of a moral judgment, we move away from statements of merely personal taste and private belief; we speak of the things that are more generally or universally right or wrong, just or unjust, for others as well as ourselves.

«Hence there is a place for ethical teaching, not as «interim ethics,» but as a moral ideal for men who have «accepted the Kingdom of God,» and live their lives in the presence of his judgment and His grace, now decisively revealed.»

If in public places like our major universities we are going to operate on the premise that moral judgments are relative to communities, then we should follow the implications of that premise as consistently as we can and not absolutize one, or perhaps a few, sets of opinions and exclude all others.

Hardness of heart is not the same thing as rejection, and has nothing whatsoever to do with a moral judgment.

As Kierkegaard showed so dramatically, we are only too prone to assume that God's moral judgments must be the same as ourAs Kierkegaard showed so dramatically, we are only too prone to assume that God's moral judgments must be the same as ouras ours.

Surely this approach is preferable to regarding God as having specific moral judgments completely congruent with our own.

Can we expect correct moral judgments to come from a society that considers it harmless entertainment to find such things as video links on this very website to «Kate Upton weightless in a bikini,» rather than to see it for what it is as a disgusting, childlike fascination with things that should be left alone.

Reading his lively account of the scholars who excavate and display the Middle Ages, an account replete with cultural history, moral judgment, psychological speculation, gossip, and no small amount of romantic idealism and fin - de-siecle pathos, the reader can reflect as much upon his own world, and about the character of Cantor himself, as he does about the painstaking task of historical reconstruction that absorbed the lives of such as Theodor Mommsen, Marc Bloch, or David Knowles.

This was no mean thing, and it's far more important than getting things right all the time, which isn't possible for anyone who risks serious political, moral, and theological judgments in times of upheaval and transformation, as Michael did.

When Millennials understand that Christianity is firmly established as «Truth» confirmed by «Science,» then Christianity is seen as having moral authority and the judgment of Christ on issues such as gay marriage will hold more power.

But as a rule, the discipline of moral theology, when it's not hectoring us for failing to be sufficiently progressive in our political judgments, has for many decades specialized in permission.

It's designed to avoid any hint of moral judgment, which protects the bishops from being criticized as judgmental.