Along the same lines, Sapontzis argues that animals» intentional and sincere, kind and courageous actions are moral actions, for they accord with accepted moral norms, and we do not require demonstrations of
moral principle in everyday human moral practice (AAMB 51 - 2).
The moral principles in there are everybodys friend.
The religious leaders in the catholic church are routinely forced to abandon
the moral principles in the bible.
We regard
moral principles in a new light.
We will be able to show objective meanings and unchanging
moral principles in the unfolding revelation of God through priest and prophet, tradition and scripture.
Most religions locate the source of
these moral principles in god.
Gardner argues that is imperative for thoughtful people to reinterpret traditional
moral principles in the context of the contemporary world.
Not exact matches
It's a
moral principle that is embedded
in our legal system, and that ought to have been embedded
in Connellsville's HR policies.
That
in itself is a
principle requiring debate, given the dilemma between facilitating more voluntary action and undermining its non-conditional
moral basis.
These,
in turn, get mistaken for
moral principles — from isolationism to exceptionalism.
A polemicist might well have salty things to say about this abdication of
moral principles that Christians have held since the earliest days of the faith, but
in Wilcox's mild and irenic diction the mainline churches are simply «accommodationist,» espousing what he calls a «Golden Rule Christianity» that honors tolerance, kindness, and social justice as paramount virtues.
This general revelation, which makes itself manifest
in certain universal
moral principles, is one that is most immediately accessible to human reason.
«It is through the humanities principally,» says Coughlin, president of Gonzaga University from 1974 to 1996, «that the culture, values, and
moral principles of the Judeo - Christian tradition are kept alive
in Western society.
We all are creatures of mingled good and evil; and, good institutions neglected and ancient
moral principles ignored, the evil
in us tends to predominate.
Both popes were examining serious
moral questions that involved acts that they considered intrinsically wrong
in principle.
The FIRST
PRINCIPLES SEMINAR:
MORAL AND POLITICAL PHILOSOPHY
IN THE NATURAL LAW TRADITION is an intensive two - week program for advanced undergraduate and graduate students under the direction of Thomas D'Andrea (University of Cambridge) and Christopher Tollefsen (University of South Carolina), with guest lecturers Hadley Arkes (Amherst College), Robert George (Princeton University) and Daniel Robinson (Oxford University).
The author, professor of systematic theology at St. John's Seminary
in Brighton, Massachusetts, does a splendid job of introducing the series, addressing such topics as natural law,
principles of human action, the determination of the
moral good, and the connection between virtues, gifts of the Holy Spirit, and the Beatitudes.
Although the machines involved are extraordinarily dangerous, the
moral principle governing their use is perfectly ordinary: It is the familiar one that human beings should engage
in an activity that poses dangers to others only if,
in the totality of the circumstances, doing so is reasonable» i.e., if the good to be achieved, taking account of the probability of success, is proportionate to the possible ill effects.
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.»
Wary of the dangers that radical subjectivism and
moral fanaticism pose for social solidarity and cultural coexistence, he urges us to practice humility, civility, and humor
in our political dealings while holding fast to core
principles such as individual freedom and human rights.
As someone
in his late 40s (I literally ride the line between being a baby boomer and the oldest of the Gen - X crowd), I can appreciate much of what is said
in the article, except that instead of the church being old - fashioned, I tend to see it as the church adhering to established sound doctrine and
moral principles.
You can theorize all day long that we have other rules and laws... but for my
moral guide
in this life... Jesus
principle of love will do just fine.
If, however, it is proposed not as a preference but as a
principle, it gravely distorts
moral deliberation about the use of force
in the service of justice.
Underlying this erroneous tendency, as Faith has pointed out many times over the last forty years, is the implicit or explicit denial of the transcendence of God, the Divinity of Christ, the historical objectivity of revelation and the authority of the Church
in matters of faith and
morals, and also the denial of the spiritual soul as a
principle of existence that is distinct from yet integrates the material within the unity of our human nature.
But the Americans of the U.S. accomplished both these things, and
in the cleverest way imaginable — calmly, legally, philanthropically, without bloodshed and, so far as the world could see, without violating a single great
moral principle.
Many moralists speak of love as the one fundamental and universal
moral principle, the golden rule honored
in all traditions.
Aristotle wrote that the criterion of good
moral action is not a
principle or a law so much as «the man of practical wisdom» ¯ that is, the person
in your environment who habitually makes the wisest and bravest decisions of anyone else you know.
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.
For life within the Catholic Church, the stumbling - block as regards change
in the Church's doctrine is not so much the question of defined dogmas as other doctrines of the Church
in dogmatic and
moral theology which are taught authoritatively but which
in principle can not count as defined doctrines of faith or as irreformable dogma.
«35 Whitehead's position here opposes several strains of thought combined
in traditional theism: the divine Caesars that lead to fashioning God
in the image of an imperial ruler; the Hebrew prophets that lead to fashioning God
in the image of
moral energy; and Aristotle's «unmoved mover» that leads to the fashioning of God
in the image of an ultimate metaphysical
principle.
In this connection it must be clearly realized from the start that the belief of the Church, the object of its teaching office, contains both statements about divine realities such as the blessed Trinity, the Incarnation of the Logos, grace, redemption etc., and equally clear and equally obligatory statements about man's correct
moral principles.
Normally
in such cases he can only change with the Church's whole consciousness of its belief, if such a change really takes place
in respect of a more precise discernment of the fundamental
moral guiding
principles or of certain applications of these to new situations.
In last fall's presidential election pro-life voters were faced with a difficult moral choice emblematic of the politics of abortion in general: Does moral principle demand a vote for a marginally pro-life candidate with a chance of winning, or does it demand a vote for a completely pro-life..
In last fall's presidential election pro-life voters were faced with a difficult
moral choice emblematic of the politics of abortion
in general: Does moral principle demand a vote for a marginally pro-life candidate with a chance of winning, or does it demand a vote for a completely pro-life..
in general: Does
moral principle demand a vote for a marginally pro-life candidate with a chance of winning, or does it demand a vote for a completely pro-life....
What the Girl Scouts decided was that if the girl
in question believed
in something that allowed for the same traditional Scouting function of religious education — religious and spiritual self - cultivation based on the
principle of a
moral order of which the Scout can be a part — she could substitute her preferred name for that instead of using the word «God.»
The Church will not, for example, be able to baptize an African chieftain who wants to keep his harem; yet she may,
in certain circumstances, judge that he has a subjectively good conscience (though he has heard the message of the gospel and is willing
in principle to believe
in it), because
in his actual social and human circumstances he can not yet realize the
moral demand of monogamy, as little as formerly king David and king Solomon.
In the case of the individual living bona fide in invincible error, moral theologians have worked out useful principles which make life easier regarding the practice of the confessional, admission to the sacraments and so fort
In the case of the individual living bona fide
in invincible error, moral theologians have worked out useful principles which make life easier regarding the practice of the confessional, admission to the sacraments and so fort
in invincible error,
moral theologians have worked out useful
principles which make life easier regarding the practice of the confessional, admission to the sacraments and so forth.
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.
There are gay UUs
in ministry and seminary, and the
moral - theological -
principle issue that plagues other denominations simply could not arise within the UUA.
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.
It should be free
in the sense that all individuals who are subject to the common decisions
in question have equal rights to participation, and the discourse should be full
in the sense that it takes no
moral principle or norm to be immune from dissent.
ATR did not make political and economic life accountable, spiritual and
moral in conformity to
principles of God's governance.
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.
As McBrien noted, this powerfully suggests the need to be attentive to justice issues within as well as outside the church This
principle of sacramentality undergirds the statement
in the U.S. Catholic bishops» pastoral letter Economic Justice for All: «All the
moral principles that govern the just operation of any economic endeavor apply to the church and its agencies and institutions; indeed the church should be exemplary» (no. 347).
Indeed
in [E], the history of ancient thought is overviewed and perceived as having presented God
in the image of an imperial ruler (Christian theology), a personification of
moral energy (Hebrew thought) and an ultimate philosophical
principle (Greek thought).
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.
Indeed, ad hoc engagements
in discourse always presuppose this widest possible discourse because any argument about the validity of social prescriptions is potentially an argument about the most general
moral principles and thus about social action generally.
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.
The
principle constituting this universal social practice is itself meta - ethical,
in the following sense: the social action prescribed is explicitly neutral to all
moral disagreement.4 On the face of it, one might object, a prescription of universal rights can not be explicitly neutral to all such disagreement because it is not explicitly neutral to disagreement about the
principle itself.