sanctity-degradation   44

Catholics Similar to Mainstream on Abortion, Stem Cells
The data show that regular churchgoing non-Catholics also have very conservative positions on moral issues. In fact, on most of the issues tested, regular churchgoers who are not Catholic are more conservative (i.e., less likely to find a given practice morally acceptable) than Catholic churchgoers.
news  org:data  poll  data  values  religion  christianity  protestant-catholic  comparison  morality  gender  sex  sexuality  time  density  theos  pro-rata  frequency  demographics  abortion-contraception-embryo  sanctity-degradation 
march 2019 by nhaliday
The Religions of the Three Castes – The Neo-Ciceronian Times
The sudra caste is that which is most fitted to physical labor and bodily exercise and, as noted above, occupies the lowest position in the social hierarchy. The sudra soul is characterized by a sensual approach to life and tends to exhibit short time preferences. Thus, sudra are most often concerned with gross physical satisfaction and instant gratification. It is not surprising that it is among individuals of this caste that drug addiction, property crimes, and alcoholism are the most prevalent.

As a result, sudra religion tends to focus on feedbacks relating to the body and to the satisfaction of felt needs. It tends to be characterized the most by fleshly music, swaying, rhythmic movements, and the like. It also inclines toward specific concerns about health and physical safety, day by day provision, and so forth. Again, keep in mind that there is nothing about this that is necessarily “bad.” These are things appropriate to this caste which reflect its character and which enable it to fulfill its roles in society.

The vaisya caste is that which is most fitted to the soulish/psychical occupations which involve money and finance, technics, science, and production. The psychology of this caste involves a propensity toward materialism, empiricism, and a focus on what can be seen and felt over the intangible and faith-oriented. This caste emphasizes the pragmatic benefits provided by entrepreneurship and science, as well as exhibiting the long time preferences which enable those fields of endeavor to be successful.

The vaisya carry these concentrations over into the religious realm. Religion for the vaisya consists primarily in what can be seen and touched, whether as tangible benefits deriving from religious piety or as aids in worship itself. The intercession of gods or demigods into specific areas of life (usually pertaining to wealth or business) is considered necessary for success in those fields. Vaisya religion tends to require the reification of religious experience, rather than taking matters of religion on faith. Indeed, pure spiritualism or symbolism in religion is considered unreal, and therefore not truly efficacious.

The aristocratic caste (brahman and kshatriyan considered together) is the noble caste, and thus its tendencies are those that concern leadership and guidance, a desire to guide others in the right way. This caste tends to be focused more on eternal truths (whether specifically pertaining to religion or otherwise), and is subconsciously, and perhaps even divinely, guided toward the polar and axial tendencies which have been described by Evola in numerous places. As such, the aristocratic caste eschews materialism and the grasping for pecuniary gain and democratic political power. Instead, its focus tends to be on intangible qualities of excellence and spiritual alignment with divine and eternal realities.

Thus, aristocratic religion tends to focus more on faith and accord with spiritual realities and truths. This caste attempts to see “the reality behind the image” and is concerned with direct connection with the Divine. It will often emphasize the role of written and spoken revelation (holy books and preaching) as the means of bridging the gap between the Divine and man, ways which are used by the Divine to express His eternal laws and truths, with which man is expected to come into accord and which must be accepted through spiritual faith. The aristocratic caste, whether as priest or as king/ruler, seeks to lead and guide their people into harmony with the eternal truths espoused by religion. This caste is scrupulous to uphold the rites, while at the same time grasping and teaching the deeper spiritual realities represented by those rites.
gnon  religion  theos  gavisti  class  egalitarianism-hierarchy  military  martial  aristos  labor  things  phalanges  mystic  ascetic  empirical  new-religion  pragmatic  time-preference  embodied  realness  leadership  leviathan  sanctity-degradation  elite  social-structure  culture  society  paganism 
may 2018 by nhaliday
Christian ethics - Wikipedia
Christian ethics is a branch of Christian theology that defines virtuous behavior and wrong behavior from a Christian perspective. Systematic theological study of Christian ethics is called moral theology, possibly with the name of the respective theological tradition, e.g. Catholic moral theology.

Christian virtues are often divided into four cardinal virtues and three theological virtues. Christian ethics includes questions regarding how the rich should act toward the poor, how women are to be treated, and the morality of war. Christian ethicists, like other ethicists, approach ethics from different frameworks and perspectives. The approach of virtue ethics has also become popular in recent decades, largely due to the work of Alasdair MacIntyre and Stanley Hauerwas.[2]

...

The seven Christian virtues are from two sets of virtues. The four cardinal virtues are Prudence, Justice, Restraint (or Temperance), and Courage (or Fortitude). The cardinal virtues are so called because they are regarded as the basic virtues required for a virtuous life. The three theological virtues, are Faith, Hope, and Love (or Charity).

- Prudence: also described as wisdom, the ability to judge between actions with regard to appropriate actions at a given time
- Justice: also considered as fairness, the most extensive and most important virtue[20]
- Temperance: also known as restraint, the practice of self-control, abstention, and moderation tempering the appetition
- Courage: also termed fortitude, forebearance, strength, endurance, and the ability to confront fear, uncertainty, and intimidation
- Faith: belief in God, and in the truth of His revelation as well as obedience to Him (cf. Rom 1:5:16:26)[21][22]
- Hope: expectation of and desire of receiving; refraining from despair and capability of not giving up. The belief that God will be eternally present in every human's life and never giving up on His love.
- Charity: a supernatural virtue that helps us love God and our neighbors, the same way as we love ourselves.

Seven deadly sins: https://en.wikipedia.org/wiki/Seven_deadly_sins
The seven deadly sins, also known as the capital vices or cardinal sins, is a grouping and classification of vices of Christian origin.[1] Behaviours or habits are classified under this category if they directly give birth to other immoralities.[2] According to the standard list, they are pride, greed, lust, envy, gluttony, wrath, and sloth,[2] which are also contrary to the seven virtues. These sins are often thought to be abuses or excessive versions of one's natural faculties or passions (for example, gluttony abuses one's desire to eat).

originally:
1 Gula (gluttony)
2 Luxuria/Fornicatio (lust, fornication)
3 Avaritia (avarice/greed)
4 Superbia (pride, hubris)
5 Tristitia (sorrow/despair/despondency)
6 Ira (wrath)
7 Vanagloria (vainglory)
8 Acedia (sloth)

Golden Rule: https://en.wikipedia.org/wiki/Golden_Rule
The Golden Rule (which can be considered a law of reciprocity in some religions) is the principle of treating others as one would wish to be treated. It is a maxim that is found in many religions and cultures.[1][2] The maxim may appear as _either a positive or negative injunction_ governing conduct:

- One should treat others as one would like others to treat oneself (positive or directive form).[1]
- One should not treat others in ways that one would not like to be treated (negative or prohibitive form).[1]
- What you wish upon others, you wish upon yourself (empathic or responsive form).[1]
The Golden Rule _differs from the maxim of reciprocity captured in do ut des—"I give so that you will give in return"—and is rather a unilateral moral commitment to the well-being of the other without the expectation of anything in return_.[3]

The concept occurs in some form in nearly every religion[4][5] and ethical tradition[6] and is often considered _the central tenet of Christian ethics_[7] [8]. It can also be explained from the perspectives of psychology, philosophy, sociology, human evolution, and economics. Psychologically, it involves a person empathizing with others. Philosophically, it involves a person perceiving their neighbor also as "I" or "self".[9] Sociologically, "love your neighbor as yourself" is applicable between individuals, between groups, and also between individuals and groups. In evolution, "reciprocal altruism" is seen as a distinctive advance in the capacity of human groups to survive and reproduce, as their exceptional brains demanded exceptionally long childhoods and ongoing provision and protection even beyond that of the immediate family.[10] In economics, Richard Swift, referring to ideas from David Graeber, suggests that "without some kind of reciprocity society would no longer be able to exist."[11]

...

hmm, Meta-Golden Rule already stated:
Seneca the Younger (c. 4 BC–65 AD), a practitioner of Stoicism (c. 300 BC–200 AD) expressed the Golden Rule in his essay regarding the treatment of slaves: "Treat your inferior as you would wish your superior to treat you."[23]

...

The "Golden Rule" was given by Jesus of Nazareth, who used it to summarize the Torah: "Do to others what you want them to do to you." and "This is the meaning of the law of Moses and the teaching of the prophets"[33] (Matthew 7:12 NCV, see also Luke 6:31). The common English phrasing is "Do unto others as you would have them do unto you". A similar form of the phrase appeared in a Catholic catechism around 1567 (certainly in the reprint of 1583).[34] The Golden Rule is _stated positively numerous times in the Hebrew Pentateuch_ as well as the Prophets and Writings. Leviticus 19:18 ("Forget about the wrong things people do to you, and do not try to get even. Love your neighbor as you love yourself."; see also Great Commandment) and Leviticus 19:34 ("But treat them just as you treat your own citizens. Love foreigners as you love yourselves, because you were foreigners one time in Egypt. I am the Lord your God.").

The Old Testament Deuterocanonical books of Tobit and Sirach, accepted as part of the Scriptural canon by Catholic Church, Eastern Orthodoxy, and the Non-Chalcedonian Churches, express a _negative form_ of the golden rule:

"Do to no one what you yourself dislike."

— Tobit 4:15
"Recognize that your neighbor feels as you do, and keep in mind your own dislikes."

— Sirach 31:15
Two passages in the New Testament quote Jesus of Nazareth espousing the _positive form_ of the Golden rule:

Matthew 7:12
Do to others what you want them to do to you. This is the meaning of the law of Moses and the teaching of the prophets.

Luke 6:31
Do to others what you would want them to do to you.

...

The passage in the book of Luke then continues with Jesus answering the question, "Who is my neighbor?", by telling the parable of the Good Samaritan, indicating that "your neighbor" is anyone in need.[35] This extends to all, including those who are generally considered hostile.

Jesus' teaching goes beyond the negative formulation of not doing what one would not like done to themselves, to the positive formulation of actively doing good to another that, if the situations were reversed, one would desire that the other would do for them. This formulation, as indicated in the parable of the Good Samaritan, emphasizes the needs for positive action that brings benefit to another, not simply restraining oneself from negative activities that hurt another. Taken as a rule of judgment, both formulations of the golden rule, the negative and positive, are equally applicable.[36]

The Golden Rule: Not So Golden Anymore: https://philosophynow.org/issues/74/The_Golden_Rule_Not_So_Golden_Anymore
Pluralism is the most serious problem facing liberal democracies today. We can no longer ignore the fact that cultures around the world are not simply different from one another, but profoundly so; and the most urgent area in which this realization faces us is in the realm of morality. Western democratic systems depend on there being at least a minimal consensus concerning national values, especially in regard to such things as justice, equality and human rights. But global communication, economics and the migration of populations have placed new strains on Western democracies. Suddenly we find we must adjust to peoples whose suppositions about the ultimate values and goals of life are very different from ours. A clear lesson from events such as 9/11 is that disregarding these differences is not an option. Collisions between worldviews and value systems can be cataclysmic. Somehow we must learn to manage this new situation.

For a long time, liberal democratic optimism in the West has been shored up by suppositions about other cultures and their differences from us. The cornerpiece of this optimism has been the assumption that whatever differences exist they cannot be too great. A core of ‘basic humanity’ surely must tie all of the world’s moral systems together – and if only we could locate this core we might be able to forge agreements and alliances among groups that otherwise appear profoundly opposed. We could perhaps then shelve our cultural or ideological differences and get on with the more pleasant and productive business of celebrating our core agreement. One cannot fail to see how this hope is repeated in order buoy optimism about the Middle East peace process, for example.

...

It becomes obvious immediately that no matter how widespread we want the Golden Rule to be, there are some ethical systems that we have to admit do not have it. In fact, there are a few traditions that actually disdain the Rule. In philosophy, the Nietzschean tradition holds that the virtues implicit in the Golden Rule are antithetical to the true virtues of self-assertion and the will-to-power. Among religions, there are a good many that prefer to emphasize the importance of self, cult, clan or tribe rather than of general others; and a good many other religions for whom large populations are simply excluded from goodwill, being labeled as outsiders, heretics or … [more]
article  letters  philosophy  morality  ethics  formal-values  religion  christianity  theos  n-factor  europe  the-great-west-whale  occident  justice  war  peace-violence  janus  virtu  list  sanctity-degradation  class  lens  wealth  gender  sex  sexuality  multi  concept  wiki  reference  theory-of-mind  ideology  cooperate-defect  coordination  psychology  cog-psych  social-psych  emotion  cybernetics  ecology  deep-materialism  new-religion  hsu  scitariat  aphorism  quotes  stories  fiction  gedanken  altruism  parasites-microbiome  food  diet  nutrition  individualism-collectivism  taxes  government  redistribution  analogy  lol  troll  poast  death  long-short-run  axioms  judaism  islam  tribalism  us-them  kinship  interests  self-interest  dignity  civil-liberty  values  homo-hetero  diversity  unintended-consequences  within-without  increase-decrease  signum  ascetic  axelrod  guilt-shame  patho-altruism  history  iron-age  mediterranean  the-classics  robust  egalitarianism-hierarchy  intricacy  hypocrisy  parable  roots  explanans  crux  s 
april 2018 by nhaliday
The Space Trilogy - Wikipedia
Out of the Silent Planet:

Weston makes a long speech justifying his proposed invasion of Malacandra on "progressive" and evolutionary grounds, which Ransom attempts to translate into Malacandrian, thus laying bare the brutality and crudity of Weston's ambitions.

Oyarsa listens carefully to Weston's speech and acknowledges that the scientist is acting out of a sense of duty to his species, and not mere greed. This renders him more mercifully disposed towards the scientist, who accepts that he may die while giving Man the means to continue. However, on closer examination Oyarsa points out that Weston's loyalty is not to Man's mind – or he would equally value the intelligent alien minds already inhabiting Malacandra, instead of seeking to displace them in favour of humanity; nor to Man's body – since, as Weston is well aware of and at ease with, Man's physical form will alter over time, and indeed would have to in order to adapt to Weston's programme of space exploration and colonisation. It seems then that Weston is loyal only to "the seed" – Man's genome – which he seeks to propagate. When Oyarsa questions why this is an intelligible motivation for action, Weston's eloquence fails him and he can only articulate that if Oyarsa does not understand Man's basic loyalty to Man then he, Weston, cannot possibly instruct him.

...

Perelandra:

The rafts or floating islands are indeed Paradise, not only in the sense that they provide a pleasant and care-free life (until the arrival of Weston) but also in the sense that Ransom is for weeks and months naked in the presence of a beautiful naked woman without once lusting after her or being tempted to seduce her. This is because of the perfection in that world.

The plot thickens when Professor Weston arrives in a spaceship and lands in a part of the ocean quite close to the Fixed Land. He at first announces to Ransom that he is a reformed man, but appears to still be in search of power. Instead of the strictly materialist attitude he displayed when first meeting Ransom, he asserts he had become aware of the existence of spiritual beings and pledges allegiance to what he calls the "Life-Force." Ransom, however, disagrees with Weston's position that the spiritual is inherently good, and indeed Weston soon shows signs of demonic possession.

In this state, the possessed Weston finds the Queen and tries to tempt her into defying Maleldil's orders by spending a night on the Fixed Land. Ransom, perceiving this, believes that he must act as a counter-tempter. Well versed in the Bible and Christian theology, Ransom realises that if the pristine Queen, who has never heard of Evil, succumbs to the tempter's arguments, the Fall of Man will be re-enacted on Perelandra. He struggles through day after day of lengthy arguments illustrating various approaches to temptation, but the demonic Weston shows super-human brilliance in debate (though when "off-duty" he displays moronic, asinine behaviour and small-minded viciousness) and moreover appears never to need sleep.

With the demonic Weston on the verge of winning, the desperate Ransom hears in the night what he gradually realises is a Divine voice, commanding him to physically attack the Tempter. Ransom is reluctant, and debates with the divine (inner) voice for the entire duration of the night. A curious twist is introduced here; whereas the name "Ransom" is said to be derived from the title "Ranolf's Son", it can also refer to a reward given in exchange for a treasured life. Recalling this, and recalling that his God would (and has) sacrificed Himself in a similar situation, Ransom decides to confront the Tempter outright.

Ransom attacks his opponent bare-handed, using only physical force. Weston's body is unable to withstand this despite the Tempter's superior abilities of rhetoric, and so the Tempter flees. Ultimately Ransom chases him over the ocean, Weston fleeing and Ransom chasing on the backs of giant and friendly fish. During a fleeting truce, the "real" Weston appears to momentarily re-inhabit his body, and recount his experience of Hell, wherein the damned soul is not consigned to pain or fire, as supposed by popular eschatology, but is absorbed into the Devil, losing all independent existence.
fiction  scifi-fantasy  tip-of-tongue  literature  big-peeps  religion  christianity  theos  space  xenobio  analogy  myth  eden  deep-materialism  new-religion  sanctity-degradation  civil-liberty  exit-voice  speaking  truth  realness  embodied  fighting  old-anglo  group-selection  war  paying-rent  counter-revolution  morality  parable  competition  the-basilisk  gnosis-logos  individualism-collectivism  language  physics  science  evolution  conquest-empire  self-interest  hmm  intricacy  analytical-holistic  tradeoffs  paradox  heterodox  narrative  philosophy  expansionism  genetics  duty  us-them  interests  nietzschean  parallax  the-devil  the-self 
january 2018 by nhaliday
The Evil Dead | West Hunter
Someone asked me to go over a chapter he wrote, about the impact of certain customs on human health. One of them was the health advantages of quick burial: the problem is, usually there aren’t any.   People seem to think that the organisms causing decomposition are pathogenic, but they’re not.  People killed by trauma (earthquakes,  floods, bullets) are dead enough, but not a threat.  Sometimes, the body of someone that died of an infectious disease is contagious – smallpox scabs have been known to remain infectious for a long, long time – but most causative agents are unable to survive for long after the host’s death. Now if you’re dissecting someone,  especially if they’re fresh, you probably don’t want to nick yourself with the scalpel – but if you just walk past the corpse and refrain from playing with it, you’re usually OK.
west-hunter  scitariat  ideas  trivia  death  embodied  disease  parasites-microbiome  spreading  public-health  epidemiology  medicine  sanctity-degradation 
november 2017 by nhaliday
Man's Future Birthright: Essays on Science and Humanity by H. J. Muller. - Reviewed by Theodosius Dobzhansky
Hermann J. Muller (1890-1967) was not only a great geneticist but a visionary full of messianic zeal, profoundly concerned about directing the evolutionary course of mankind toward what he believed a better future.
pdf  essay  article  books  review  expert  genetics  dysgenics  science-anxiety  giants  mutation  genetic-load  enhancement  🌞  values  sanctity-degradation  morality  expert-experience 
july 2017 by nhaliday
Witches' Sabbath (The Great He-Goat) - Wikipedia
Witches' Sabbath or The Great He-Goat (Spanish: Aquelarre or El gran cabrón[1]) are names given to an oil mural by the Spanish artist Francisco Goya, completed sometime between 1821 and 1823. It explores themes of violence, intimidation, aging and death.[2] Satan hulks, in the form of a goat, in moonlit silhouette over a coven of ugly and terrified witches.[3] A withdrawn young girl in black sits to the far right, apart and withdrawn from the other women; perhaps in defiance. Goya was then around 75 years old, living alone and suffering from acute mental and physical distress.
history  early-modern  article  classic  europe  gallic  sanctity-degradation  religion  christianity  theos  aging  peace-violence  nihil  wiki 
june 2017 by nhaliday
Low-Hanging Poop | West Hunter
Obviously, sheer disgust made it hard for doctors to embrace this treatment.  There’s a lesson here: in the search for low-hanging fruit,  reconsider approaches that are embarrassing, or offensive, or downright disgusting.
west-hunter  scitariat  stories  discussion  medicine  meta:medicine  being-right  info-dynamics  epistemic  emotion  sanctity-degradation  education  low-hanging  error  bounded-cognition  embodied  policy  ideas  the-trenches  alt-inst  innovation  discovery  prioritizing  arbitrage  judgement 
may 2017 by nhaliday
Moral foundations theory - Wikipedia
Care/Harm, Fairness/Cheating, Loyalty/Betrayal, Authority/Subversion, and Sanctity/Degradation
concept  psychology  cog-psych  social-psych  things  psych-architecture  morality  values  sapiens  civilization  duty  justice  sanctity-degradation  social-norms  phalanges  hari-seldon 
march 2017 by nhaliday
Summary | EWG's 2017 Shopper's Guide to Pesticides in Produce
https://www.hsph.harvard.edu/news/features/health-benefits-organic-food-farming-report/
Three long-term birth cohort studies in the U.S. suggest that pesticides are harming children’s brains. In these studies, researchers found that women’s exposure to pesticides during pregnancy, measured through urine samples, was associated with negative impacts on their children’s IQ and neurobehavioral development, as well as with ADHD [attention deficit hyperactivity disorder] diagnoses. Also, one of the studies looked at structural brain growth using magnetic resonance imaging and found that the gray matter was thinner in children the higher their mothers’ exposure to organophosphates, which are used widely in pesticides. I think that’s quite scary.
org:health  data  analysis  health  food  hypochondria  embodied-street-fighting  embodied  reference  sanctity-degradation  multi  org:edu  science-anxiety  study  summary  developmental  neuro  psychiatry 
march 2017 by nhaliday

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