Sentences with phrase «of moral principle in»

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).

Most religions locate the source of these moral principles in god.

Not exact matches

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.

«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.

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 fortIn 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 fortin 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.

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.

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.

Following Apel, I will use the term «communicative rights» to designate the formative rights that belong to all humans as potential participants in moral discourse, and I will call the formative principle in question the principle of communicative respect.

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.

Such values, while not all present at every point of Old Testament morality, do in fact underlie the bulk of the moral norms and principles we find there.

Because we can not directly observe the behavior of biblical people or interview them about their moral values and principles, it is all the more important to study the biblical forms of moral discourse — the many ways in which these values and judgments are expressed.

Although space will not permit exploration of the point here, it is important to note that Christian thought about just war predated the rise of the modern state system in the 17th century, and rests on fundamental moral principles not essentially tied to that system.

Bargaining and barter were and are known in all the cultures that have developed moral and religious traditions, most of which have well - known maxims and principles that deal with the vast spectrum of social and moral issues, from fair weight to marriage contracts, bred in the marketplace.

Immanuel Kant, «The Metaphysical Principles of Virtue,» in The Metaphysics of Morals (Indianapolis: Bobbs - Merrill, 1964), p. 135.

Nothing is good for Kant except a «good will,» nor does he ever seriously envisage the possibility of turning to the good with the «evil impulse» in such a way as to unify impulse and will (Immanuel Kant, Fundamental Principles of the Metaphysic of Morals, trans.

It begins where women in theology attempt to deconstruct basic ethical principles such as «the common good» and «the question of moral power and authority,» but from there it moves to the creative impulses we see around us, as women in faith and faithfulness reconstruct the future image and face of the Church as a «community of Christ, bought with a price, where everyone is welcome, «14 as Letty Russell describes it.

The Church's role consists in enunciating clearly the principles, in forming the consciences of men and in insisting on the moral exercise of just war.

In another editorial he argues that the church should promote such concrete programs as Social Security, Medicare, the Jobs Corps, and the massive attack on the intolerable slums of our great cities.35 These are concrete applications of Scripture's moral principles, viewed in light of contemporary social and economic realitIn another editorial he argues that the church should promote such concrete programs as Social Security, Medicare, the Jobs Corps, and the massive attack on the intolerable slums of our great cities.35 These are concrete applications of Scripture's moral principles, viewed in light of contemporary social and economic realitin light of contemporary social and economic reality.