Essay on moral values in students life

Fourth, in classical views the distinction between moral and non-moralvirtues is not particularly significant. A virtue is some sort ofexcellence of the soul, but one finds classical theorists treating witand friendliness alongside courage and justice. Since Kant holds moralvirtue to be a trait grounded in moral principle, the boundary betweennon-moral and moral virtues could not be more sharp. Even so, Kantshows a remarkable interest in non-moral virtues; indeed, much ofAnthropology is given over to discussing the nature andsources of a variety of character traits, both moral andnon-moral.

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However intuitive, this cannot be all of Kant’s meaning. For onething, as with the Jim Crow laws of the old South and the Nuremberglaws of Nazi Germany, the laws to which these types of “actionsfrom duty” conform may be morally despicable. Respect for suchlaws could hardly be thought valuable. For another, our motive inconforming our actions to civic and other laws is rarely unconditionalrespect. We also have an eye toward doing our part in maintainingcivil or social order, toward punishments or loss of standing andreputation in violating such laws, and other outcomes of lawfulbehavior. Indeed, we respect these laws to the degree, but only to thedegree, that they do not violate values, laws or principles we holdmore dear. Yet Kant thinks that, in acting from duty, we are not atall motivated by a prospective outcome or some other extrinsic featureof our conduct except insofar as these are requirements of dutyitself. We are motivated by the mere conformity of our will to law assuch.

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To act out of respect for the moral law, in Kant’s view, is tobe moved to act by a recognition that the moral law is a supremelyauthoritative standard that binds us and to experience a kind offeeling, which is akin to awe and fear, when we acknowledge the morallaw as the source of moral requirements. Human persons inevitably haverespect for the moral law even though we are not always moved by itand even though we do not always comply with the moral standards thatwe nonetheless recognize as authoritative.

The Lands at Hillside Farms Dairy Store is not a place, it is an experience
An organization may respond to crisis by appealing to the values of the public

Free Anglo-Saxon Values Ideals Beowulf Essays and …

Kant holds that the fundamental principle of our moral duties is acategorical imperative. It is an imperativebecause it is a command addressed to agents who could follow it butmight not (e.g. , “Leave the gun. Take the cannoli.”). Itis categorical in virtue of applying to us unconditionally,or simply because we possesses rational wills, without reference toany ends that we might or might not have. It does not, in other words,apply to us on the condition that we have antecedently adopted somegoal for ourselves.

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Aims and Methods of Moral Philosophy

But as our society progressed through the years this definition became less conventional and criticisms were made, this definition of ‘family’ did not account for gay unions, soul parents nor did it acknowledge the prevalence of extended family.

Ayn Rand has inspired individuals around the world to discard convention and pursue a better life

Rawls, John | Internet Encyclopedia of Philosophy

Fifth, virtue cannot be a trait of divine beings, if there are such,since it is the power to overcome obstacles that would not be presentin them. This is not to say that to be virtuous is to be the victor ina constant and permanent war with ineradicable evil impulses ortemptations. Morality is “duty” for human beings becauseit is possible (and we recognize that it is possible) for ourdesires and interests to run counter to its demands. Should all of ourdesires and interests be trained ever so carefully to comport withwhat morality actually requires of us, this would not change in theleast the fact that morality is still duty for us. For should thiscome to pass, it would not change the fact that each and every desireand interest could have run contrary to the moral law. And itis the fact that they can conflict with moral law, not thefact that they actually do conflict with it, that makes dutya constraint, and hence is virtue essentially a trait concerned withconstraint.