That is, whenever one has a moral reason in favor of performing an action
is there a meaningful difference in having a moral reason in favor of performing an action and having a moral reason in favor of not performing an action?
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academic-oup-com.ezproxy.library.wwu.edu academic-oup-com.ezproxy.library.wwu.edu
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the sad story of the nearly five-thousand-year-old bristlecone pine (nicknamed, of all things, Prometheus) which was cut down in 1964 in the attempt to discover its age
rage!
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Unbridled, it can quickly run from drinking in the splendor of the finest poetry, prose, paintings, and perfumes to delving into the allurements of idle seduction and sadism to exploring the aesthetics of maiming and murder, with an openness to anything in between.
Though this sentence has a warning tone, this seems to be the center aim of Tantra.
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the forbidding of anything, even knowledge, makes available a great good—the good of obedience.
Is forbidding the only way to make available the good of obedience? For example, aligning ones actions and being with the Dao, or 'way' is the aim of many Daoists. This appears a form of obedience-- a self- alignment with a higher order. But the Dao does not forbid alternative alignments of ones actions and being. However, the good of harmonization, similar enough to suggest synonymy with obedience, is available if one does.
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, it can open gulfs between oneself and those one does (and should) care for most,
the other points did not land on me, but this one painfully does
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sful inquiry can produce effects other than adding to one’s store of knowledge. Instead of being improving or edifying or uplifting, some kinds of knowledge can be psychologically damaging, horrifying even, and thereby interfere with the acquisition or retention of w
If the ultimate goal of life is to best love the world (or God, if thats your framework), and something can only be loved to the extent that it is known, then the pursuit of life should be any and all encounters with truth (even the horrifying, damaging, and painful). also, if everything in the world is a word of god, should we not read as much of Gods word as we can?
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appreciation, respect, friendship, caretaking, and love freely given and received. It takes no great imagination to see how achieving a balance between such welfare goods
one could "have" welfare goods, as in having respect or friendship, but one could also interpret human encounters with such goods in terms of 'knowing respect" and "knowing friendship". With this broad concept of knowledge, encounters with these welfare goods is viewed as, rather than a possession of welfare goods or a positive psycholgical effect caused by welfare goods, an acquisition of knowledge by acquaintance of welfare goods. 'knoweldge of knoweldge' is then only one form of knowledge
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Knowledge is not just one desirable outcome among several; it should be the pre-eminent goal of our exploration of the world.5
are there different kinds of knowledge, only some of which are a threat? say, is experiential, non-conceptual knowledge different and somehow less or more threatening than propositional knowledge?
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garding the reply are made clear as Eve is beguiled by the serpent to her fall. Still, it is now commonplace to view opportunities to acquire knowledge as invitations to an uncontested good rather than as temptations to be weighed or examined, and the suggestion that knowledge is to be censored or its acquisition impeded often sparks outrage.
is it knowledge that threatens or the pairing of knowledge with adam and eves nature? ex a spark only threatens fire if it meets dry wood.
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contemporary students is why we should privilege knowledge over right action or virtue or individual flourishing.
or is the kind of knowledge we should seek in inquiry the type which neccessarly changes us, makes us virtuous, a kind of knowledge identical with being and action
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