In order to demonstrate that a loving saint can live an attractive life, I will describe an example of a loving saint that is rational to conceive. Just as Wolf can conceive of a moral saint who is irritating, obsessive and bland, I can also conceive of an uncontroversial moral saint who bears little resemblance to Wolf's description of a moral saint. Wolf acknowledges that there are a "variety of types of persons that might be thought to satisfy this description" although she sees none as compelling. My example of a loving saint is one, that in spite of being human and ensuring their survival, satisfies this description and is emotional, interesting, and happy. This loving saint does not choose moral actions because other actions are inefficient
The St Marys Saints caused a minor upset when they toppled the Peninsula Seagulls 38-22 in the Sydney Shield second Qualifying Final at Campbelltown Stadium last Sunday.
The Romantic appreciation of religion appeared in several of the documents. In Document A, Madame de Stael 3 implied that religion has shaped humanity and given it the means to its present and future improvement. The lightest point and focal point of Document B is the church steeple, and therefore Constable expressed his opinion that faith was the brightest point of a person’s
A counter-example is that Wolf’s criteria of a moral saint could be adjusted to requiring only one of the two conditions to satisfy the moral saint ideal, the condition that their actions must be for the collective welfare of others. This makes it possible to argue that moral saints can commit non-moral acts if they lead to a greater good for the collective in the future, such as investing money into the stock market to generate a larger donation to a charity later. However, even then the moral saint is limited in what they can do, as the second condition still requires them to act only for the welfare of the collective, which limits the variety of what they can pursue in general, including being unable to learn a skill, pick up a hobby or read a book that will not improve the welfare of the collective in some form in the future or in the present.
For example, Edwin Curley displays the argument that O’Connor’s work is not a religious story. Rather than dissecting the various elements that O’Connor utilizes to intertwine human nature with religion, Curley examines her writing and automatically claims that her work had “nothing particularly Catholic, or even Christian” on O’Connor’s work. Instead of studying how she might have related her pessimistic view of mankind to her religion, Curley relates her work to Machiavelli’s The Prince and Thomas Hobbes’ Social Contract, two works symbolize human wickedness and lack of morality. Additionally, Stanley Renner’s Secular Meaning in “A Good Man Is Hard to Find” display similar attitudes regarding the story and religious motives. Instead of showcasing O’Connor’s the religious motives mentioned above, Renner looks directly at the secular interpretations of the story.
As young children, we are not worried about our true identity. As children grow into teenagers and young adults, they begin to wonder what their true worth is. They wonder why they are put on this Earth. Now imagine losing all your memory. You only knew your name and your intermediate family. In the book, Saint by Ted Dekker, Carl Strople, the main character, fights to regain his memory and save his son and wife from the X-Group. One central theme of Saint is in the end you will bring your own downfall or you will be your upbringing; you can't escape you.
Kristin, the novel's protagonist, embodies the tension between faith and human vulnerability. Despite her strong commitment to Catholicism, Kristin sometimes makes choices that go against Christian ideals, leading to inner conflicts and spiritual unrest. (Undset 159 & 183) One major clash with the Church arises from her relationship with
Before beginning her arguments towards the idea of Moral Saints, Susan Wolf distinguishes between two behavioural figures of
Susan Wolf believes that the definition of morality has to do with one committing selfless acts for others while remaining non-offensive, unable to be cynical, or unable to be humorous. Moral saints do not fulfill their dreams, or goals that they set for themselves and only for themselves, because they are too busy helping others or would rather selflessly benefit others. For example, If a moral saint wanted to be a good cook, Susan Wolf believes that they wouldn’t fulfill this dream unless it was for a cause, per say, cooking for the orphanage, or the soup
Peter Singer makes the point that some things are agreed upon to be bad by nearly everyone, one of such things being death or suffering from starvation. Singer then makes the argument that if it is in our power to prevent something bad from happening, without thereby sacrificing anything of comparable moral importance, we ought, morally to do it (Singer 4). In this paper I will argue against Singer based on the fact that this is not an argument that can be taken as moral law, but merely a suggestion. In both the strong and weak versions of Singer’s argument he suggests that one must, in order to be morally right or righteous, forgo other options when they are capable of preventing something bad from happening.
According to Wolf, a moral saint is essentially someone “whose every action is as good as possible, a person, that is, who is as morally worthy as can be’. In order to reach moral perfection, she argues, their lives are committed to “ improving the welfare of others or of society as a whole’. Wolf established the image of two types of saint, the Loving Sait and the Rational Saint. The Loving Saint, supposedly established on the traits of the utilitarian ideas, devotes their ‘own happiness in the happiness of others, and so he would devote himself to others gladly, with a whole and open heart’. The Rational Saint on the other hand, has the same ingredients to happiness as most of us, finds pleasure in material goods, but out of duty, sacrifices personal interest for the interest of others.
Sainthood is defined as someone whose goodness outweighs the sins that they made. But according to Gregory Orfalea, and Tony Platt, their perspective on receiving Sainthood rights is looked at in different ways. In the first article by Gregory Orfalea, he discusses his hopes for Father Serra to receive the entitlement, and to, “overlook such flaws”. In the other hand, Tony Platt has made his opposing arguments. Tony Platt believed that Father Serra should not be canonized because that would be, “reinforcing selective, racist history…” and take offense to Native Americans. With the definition of sainthood being defined as the goodness exceeding the sins, I believe that father Serra does not meet these standards.
I would say that divine command theory would be stronger if we were to say that God does and is existent. This would then point to his divinity and character. If God is indeed real, then his views of what is moral and just would be perfect to our own imperfect judgments of what is and what is not righteous.
Do you love animals and nature? Do you want to make trees plentiful again? Do you want to adopt all the puppies and kittens when you walk into the shelter? Well do I have a saint for you!
It can be assumed that everyone has a moment that defines them and is bound to affect the path of life they’re bound to endure—whether it be for the better or worse. The event that I could honestly say changed my life is when I decided to move out of my mother’s house to pursue a high school education. I eventually had more control over my life because of my choice; I found my true passion, high school was easier for me to attend, and I learned that the concept of family isn’t only determined by birth.