Sentences with phrase «moral principle by»

Defending the Constitution can become a moral principle by which we may use Machiavelli without surrendering to him.

Over time we've managed to compile an impressive canon of moral principles by literally following our guts: that which makes us nauseated, or want to reel away in gibbering horror, must have something ethically wrong with it, and vice versa.

Not exact matches

The basic goods are supplemented by moral principles, sometimes called «modes of responsibility.»

He is persuaded by Kant's argument that we can not infer divine designs or moral principles from empirical observation.

Nat privileged me by asking me to introduce him at that event, where I lauded him as «a superb writer and first - class public intellectual,... a man of consistent, steadfast principle; a moral purist in an age of hand - wringing accommodationists.»

If the church focused on teaching people to be moral by upholding bible principles instead of their own traditions, they wouldn't have to be concerned.

It would be one thing if it could be shown that God was limited to certain interventions by some important moral principle or by the nature of the events or by God's own limited abilities.

@Mark To be clear, I would see granting exemptions if the organization was expressly religious, like an actual church, but merely being guided by the religious principles of the founder simply doesn't justify preventing coverage to those within the organization with different beliefs, atti.tudes, and morals.

According to this understanding, the role of religion in political debate is not so much to supply these norms, as if they could not be known by non-believers — still less to propose concrete political solutions, which would lie altogether outside the competence of religion — but rather to help purify and shed light upon the application of reason to the discovery of objective moral principles.

If the moral principles underpinning the democratic process are themselves determined by nothing more solid than social consensus, then the fragility of the process becomes all too evident — herein lies the real challenge for democracy.»

The content of medical activities is largely determined by medical, not by ethical principles; but the will to let one's actions be determined by objective medical principles is itself a moral action.

The Church was always only able to proclaim universal moral principles, where the Christian acted as bound by the teaching of the Church, he always had to keep his action within the framework of the principles of natural law and of the Gospel which were taught by the Church.

The distance between the moral principles which the Church proclaims and — leaving aside for the moment the question of the Church's pastoral office — which alone can be propounded doctrinally, and the concrete prescriptions by which the individual and the various human communities freely shape their existence, has now increased to an extent that introduces what is practically a difference of nature as compared with earlier times.

Only someone who overlooks the fact that this answer itself has a real history which is a history of the reality reflected on as well as of the reflection itself, can think that the Church with its principles, because they too can be given concrete form, is always able to follow directly on the heels of what is new in the changing course of history and that only by its own fault and failure could the Church lag behind events in its theological reflection on morals.

For that reason the Church teaches moral maxims with specific content to be observed by the faithful in every case where the inner structure of reality to which these principles apply is actually present and where this presence is recognized by the Christian.

I have pursued an outline of formative human rights in order to argue programmatically that a moral and political theory backed by neoclassical metaphysics may be understood to prescribe the universal principle of communicative respect as an indirect application of a comprehensive telos.

Accordingly, the remainder of this essay will proceed as follows: I will first seek to show that the meta - ethical character of every claim to moral validity includes a principle of social action by which a universal community of rights is constituted, so that no moral theory can be valid if it is inconsistent with these rights.

These arguments present a special challenge to neoclassical metaphysics because they are advanced by those who, in a time when relativism in some form or other seems to be ascendant, share the affirmation of a universal moral principle or principles.

Just because it is meta - ethical, this principle itself presupposes another or supreme moral principle, and I will subsequently argue that the universal set of tights in question is an indirect application of the teleology backed by neoclassical metaphysics.

More prevalent and more insidious is the fact that just war discourse deceives sincere people by the very nature of its claim to base moral discernment upon the facts of the case and on universally accessible rational principles.

An affirmative answer to this question takes issue with moral thinkers such as Gewirth, who fully agree that universal moral principles can not be exhausted by the formative rights I have identified but also hold that the supreme substantive principle is nonteleological.

But, then, any such theory is fallacious because it implicitly asserts that alternatives in respects other than those marked by the nonteleological principle are morally indifferent, and that assertion is a moral evaluation of the alternatives in those other respects.

As is observed by J. Baird Callicott, a contemporary environmental philosopher and defender of Leopold, what is noteworthy about this principle «is that the good of the biotic community is the ultimate measure of the moral value, the rightness or wrongness, of actions» (AL 318).

Assuming that this statement of principles for a conception of human rights backed by neoclassical metaphysics can be given a detailed formulation and defense, we may repeat that a moral and political theory of this kind is the more important because the alternative it offers is largely neglected in the contemporary discussion.

As a derivation from the meta - ethical character of every claim to moral validity, the specific practice of moral discourse both implies and is implied by — and, in that sense, belongs to — a principle that constitutes social action universally.

Ethics entails critical reflection on the social dimensions of moral behavior, the constitution of meaning by both the individual and the group, the identification of values underlying moral action, the use of warrants in grounding these values, the operation of norms and principles in a changing and diversified world and similar issues.

By focusing on the moral dilemmas that the biblical generations faced, we can take a first step toward determining how principles and norms function in the moral life.

Courageous people are governed by principles of ethics and a moral framework.

Living a life by principles that conflict with your religious / moral ones is called Cognitive Dissonance.

And if you do not believe in a God, then respect the morals, values, and principles represented by this cross, and chose not to practice the religion.

In other words, the authorities are already aware that the principled grounds of their restrictions have been compromised by the changes in the climate of opinion that have swept away the moral inhibitions on couples living together outside of marriage.

Arkes contends that moral reasoning not only illuminates the proper reach of existing constitutional principles but may properly be employed by judges to create new constitutional principles.

'' [T] he poverty of postmodern ethical relativism should be evident - a missing ethical subject and hence no possibility of genuine moral responsibility or accountability, desire as the basis for ethics, ethics as pure self - creation with the vaguest of boundaries, ethics without principle, or ethical conduct measured by how well one «copes with the flux» of the postmodern world.»

17 Sept To Representatives of British Society in Westminster Hall: Allow me also to express my esteem for [your] Parliament... your common law tradition [etc., etc.]... Yet... if the moral principles underpinning the democratic process are themselves determined by nothing more solid than social consensus, then the fragility of the process becomes all too evident... [e.g. the credit crunch lacked] solid ethical foundations... [whereas the British - inspired] abolition of the slave trade [did not].

A faction, for Madison, is defined not by how much it would encroach upon the autonomous individual but by its dedication to moral and political principles inimical to sound and just governance.

To be sure, not every moral principle is part of the core, but all moral principles are at least derived from it, if not by pure deduction (killing is wrong and poison kills, so poisoning is wrong), then with the help of prudence (wrongdoers should be punished, but the appropriate punishment depends on circumstances).

But «a moral discussion is inconclusive and even trivial, if it leaves out the question of its application,» as Gregory Vlastos has said.13 In order to be as specific as possible about this approach to Christian social philosophy I shall outline in arbitrary fashion five general principles which I suggest can be supported by the evidence of human experience as being necessary guides to the conditions under which the Good Society can grow.

Their chief focus is on helping people develop a personal and saving relationship to Jesus Christ and to live in peace with their neighbors by cultivating an obedience to universal principles of moral law.

But so long as we are not in this state of perfection we have to live by the rational elaboration of moral principles, and by specific moral and legal rules: «Thou shalt not kill.»

The best short summary of the traditional, natural law understanding of conscience was given by Thomas Aquinas when he said that the core principles of the moral law are the same for all «both as to rectitude and as to knowledge» — in other words, that they are not only right for all but known to all.

If what is demanded of me by high moral principles also leads to my deliverance in a situation where not to act in accordance with these ethical demands or to continue in my same ways of acting leads to my destruction, then there are possibilities for basic transformations of my ideas, attitudes, and goals.

The church possesses, or better is possessed by, the principle of life «in Christ» — a life of discipleship that is not simply obedience to a set of moral truths supposedly taught by Jesus but a life in which «Christ dwells in our hearts by faith» and enables his people to act, insofar as they are able, in conformity with his pattern of human existence.

(The following statements are somewhat characteristic of such schools: Bethany Theological Seminary affirms that its object is «to promote the spread and deepen the influence of Christianity by the thorough training of men and women for the various forms of Christian service, in harmony with the principles and practices of the Church of the Brethren»; Augustana Theological Seminary «prepares students for the ministry of the Evangelical Lutheran Church with the special needs of the Augustana Church in view»; the charter of Berkeley Divinity School begins, «Whereas sundry inhabitants of this state of the denomination of Christians called the Protestant Episcopal Church have represented by their petition addressed to the General Assembly, that great advantages would accrue to said Church, and they hope and believe to the interests of religion and morals in general, by the incorporation of a Divinity School for the training and instructions of students for the sacred ministry in the Church aforementioned.»)

The id is ruled by the pleasure principle rather than by logic, sense data, or moral considerations.

By contrast, a child's right to protection from a parent's brutality is a matter of both moral principle and law which the courts will enforce.

While Ogden argues to the existence of an ontic whole as the condition of the possibility of our valuing, it not only can be, but also has been argued with similar care that such a reality, understood as the supreme instance» of that «comprehensive moral principle» required to account fully for human evaluation is thereby likewise necessarily presupposed by such evaluation (Franklin I. Gamwell, Beyond Preference: Liberal Theories of Independent Associations [Chicago: University of Chicago Press, 1984], chap.

In fact I could remove the word «God» from your post and it would still make sense because the moral and social principles that we all live by are the SAME whether one is a devout theist or an ardent atheist.

The natural law is a body of unchanging moral principles known not from revelation (though parallel to it) but by reason, principles regarded as a basis for all human conduct: to speak in this way of «the humanisation of sexuality» is simply the understanding of the natural law in particular human circumstances: there is no movement away from natural law - say, to revelation or ecclesial authority; we are stillwithin its ambit.

No Christian writer of the New Testament, so far as our records reveal, ever faced the responsibility of applying high moral principles to preserving the institutions of society, administering governments, handling international relationships, prosecuting social reforms, or even mitigating by public measures the inequities of an economic system.1

He argues that Begin, while a principled, truthful, and moral politician, was governed almost totally by emotion and intuition, shortchanging his analytical abilities.