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Updated: June 5, 2025
Bhakti is often associated with the doctrine of the playfulness of God. This idea so strange to Europe may have its roots partly in the odd non-moral attributes of some early deities. Thus the Rudra of the Śatarudrîya hymn is a queer character and a trickster.
We believe as our fathers believed, we vote the same ticket, hold in horror the same practices, look askance on the same doctrines, cling to the same traditions. Morality, on the other hand, is rationalized conduct. Now this non-moral conduct is valuable so far as it goes. It is a conservative force, making for stability, but it has its dangers. It is antagonistic to progress.
In short, even if under the most perfect conditions "Witless will always serve his master," man aims to escape from his place in the animal kingdom, founded on the free development of the principle of non-moral evolution, and to establish a kingdom of Man governed upon the principle of moral evolution. For society not only has a moral end, but in its perfection social life is embodied morality.
We are the secondary fact and not the primary. Nature is non-human, non-moral, non-religious, non-scientific, though it is from her that we get our ideas of all these things. All parts and organs of living bodies have, or have had, a purpose. Nature is blind, but she knows what she wants and she gets it.
If they are to be the only Socialists in a world of individualists, let them at least have the satisfaction of knowing their money is applied to worthy public purposes. But I do not agree with you. "The best work at the best prices" is no unworthy motto. The Authors' Society, indeed, tries to put this non-moral principle of valuation upon an ethical basis.
There was nothing rosse, non-moral about the Renaissance Italian. The women were strongly tempered. I love to believe the story told by Machiavelli and Muratori of Catherine Sforza in the citadel of Forli. "Surrender or we slay your children which we hold as hostages," cried the besiegers. "Kill them if you like. I can breed more to avenge them." It is the speech of a giant nature.
The domestic stories of the Patriarchs were not rejected as unprofitable when Israel became deeply impregnated with the monogamous teachings of writers like the author of the last chapter of Proverbs; the character of David was idealised by the spiritual associations of the Psalter, parts of which tradition ascribed to him; the earthly life was etherialised and much of the sacred literature reinterpreted in the light of an added belief in immortality; God, in the early literature a tribal non-moral deity, was in the later literature a righteous ruler who with Amos and Hosea loved and demanded righteousness in man.
And yet, can such a mind be wrong if it ask itself whether the whole truth moral truths, therefore, as well as non-moral had not better be sought in this chaos than in itself, where these truths would seem comparatively clear and precise?
The elemental difference, then, between these three conceptions of the Ultimate is that in Buddhism the effort to rationalize and ethicize the universe of experience is abandoned as a hopeless task; the world entirely and completely resists the rational and ethical process. The universe is pronounced completely irrational and non-moral. Change is branded as illusion.
I have already observed that the view of the non-moral character of motive was a natural corollary from the purely legal point of view. I must now consider the results of applying it unreservedly in the inappropriate sphere of ethics. In the first place, the denial of any moral quality in motive seems to be inconsistent with Mill's own principles.
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