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Yet within his fractured psyche Post Date: Mon, 25 Aug 2008 13:25:17 +0000 He is a "frail flower Nothing in his past can be found to which one can attribute his disease. No psy chic determinism has been at work here, but a more profound fatalism: the man is what he is because he was made that way. Yet within his fractured psyche, life has gasped to the surface and he has made a choice: he will subject himself to the narrow confines of orthodox religious belief and thereby escape his schizophrenia. Autor of the post: Undefined Like Sartre s wracked heroes Post Date: Mon, 25 Aug 2008 13:13:46 +0000 It seems like a heartbreaking resolution for a brilliant man. But, says Vaisberg, who are we to judge 1 ? He has found the solution, his own solution, to the existential problem. Like Sartre s wracked heroes, or Hawthorne s seeker after perfect beauty, he is now the master of the situation and no longer its victim. Autor of the post: Undefined ALL QUESTIONS concerning duty Post Date: Mon, 25 Aug 2008 12:58:13 +0000 The existentialist may choose death but if he wants annihilation, then the choice reaffirms him as a human being. Life seems bleak for the existen tialist as for the fatalist only because most of us are not able to realize the psychic liberation of choice, which is, after all, proof that though we may well be something less than divine, we are something more than animal. ALL QUESTIONS concerning duty are of two sorts. Autor of the post: Undefined Now the rules for moral Post Date: Mon, 25 Aug 2008 12:41:44 +0000 The first relates to the final good; the second consists of those rules which are to regulate the practice of life in all its relations. Examples of the former are as follows: Whether all duties are perfect in themselves? Whether one duty is of more importance than another? together with other questions of the same nature. Now the rules for moral duties relate, indeed, to the final good; but it is not so perceptible that they do, because they seem chiefly to refer to the regulation of ordinary life, and of them we are to treat in this book. Autor of the post: Undefined From this we understand Post Date: Mon, 25 Aug 2008 12:31:35 +0000 The distinguishing property of man is to search for and to follow after truth. Therefore, when relaxed from our necessary cares and concerns, we then covet to see, to hear, and to learn somewhat; and we esteem knowledge of things either obscure or wonderful to be the indispensable means of living happily. From this we understand that truth, simplicity, and candor, are most agreeable to the nature of mankind. Autor of the post: Undefined Neither is it a mean Post Date: Mon, 25 Aug 2008 12:19:38 +0000 To this passion for discover ing truth is added a desire to direct; for a mind well formed by nature is unwilling to obey any man but him who lays down rules and instructions to it, or who, for the general advantage, exercises equitable and lawful government. From this proceeds loftiness of mind and contempt for worldly interests. Neither is it a mean privilege of nature and reason that man is the only animal who is sensible of order, of decency, and of propriety, both in acting and speaking. Autor of the post: Undefined She is cautious not Post Date: Mon, 25 Aug 2008 12:09:03 +0000 In like manner, no other creature perceives the beauty, the gracefulness, and the harmony of parts, in those objects which are discerned by the sight. An analogous perception to which nature and reason convey from the sight to the mind; and consider that beauty, regularity, and order in counsels and actions should be still more preserved. She is cautious not to do aught that is indecent or effeminate, or to act or think wantonly in any of our deliberations or deeds. Autor of the post: Undefined This indeed almost amounts Post Date: Mon, 25 Aug 2008 11:51:18 +0000 The effect and result of all this produces that honestum which we are now in search of; that virtue which is honorable even without being en nobled; and of which we may truly say that even were it praised by none it would be commendable in itself.Now every human action ought to be free from precipitancy and negligence, nor indeed ought we to do anything for which we cannot give a justifiable reason. This indeed almost amounts to a definition of duty. Autor of the post: Undefined For those appetites Post Date: Mon, 25 Aug 2008 11:39:51 +0000 Now we must manage so as to keep the appe- tites subservient to reason that they may neither outstrip it nor fall behind through sloth and cowardice. Let them be ever com posed and free from all perturbation of spirit; and thus entire consistency and moderation will display themselves. For those appetites that are too vagrant and rampant as it were, either through desire or aversion, are not sufficiently under the command of reason; such, I say, undoubtedly transgress bounds and modera tion. Autor of the post: Undefined But to return to my Post Date: Mon, 25 Aug 2008 11:21:41 +0000 For they abandon and disclaim that subordination to reason, to which by the law of nature they are subjected, and thereby not only the mind but the body is thrown into disturbance. Let any one observe the very looks of men who are in a rage, and those who are agitated by desire or fear, or who exult in an excess of joy; all whose countenances, voices, motions, and attitudes are changed. But to return to my description of duty. 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