Friday, February 22, 2008
The Elegant Universe's Contribution to Evan's Enormous Question
The Elegant Universe is extremely difficult to tie into my enormous question because it is a scientific marvel that delves into the possibilities of theories and mathematical projections. It is hard to conclude what this book contributes but if it contributed anything it would be the possibilities of being right by the use of the imagination and set laws based with math. Nothing is for sure.
A Portrait of the Artist as a Young Man's Relationship to Evan's Enormous Question
A Portrait is a tough book to connect to my question determining what is right and what is wrong. However, Stephen's decisions throughout the novel show that sometimes he made a right decision and other times he might not have. For example, Stephen is first questionable about religion and the catholic manner in which he has been growing up. He com mitts the sins because he feels that he will not go to hell if he does because he doesn't believe very strongly in the idea of sins leading to purgatory. However, once he listens to Arnall's speech concerning hell he feels like he must do something in order to save his soul from the eternal fires of hell. He confesses his sins and feels much better. This raises the question, Is the right thing to do the thing that makes you or someone else feel better? Is it all a competition to feel as best as one can? Later on, Stephen begins rejecting the catholic hold on him and knows that being a priest is not the right career or life choice for him. Instead he would rather demonstrate his artistic talents by himself. You could say he is selfish a little because he refused to got to Easter mass with his mother. Stephen's choices are still left to opinion on whether they are right or not so at this point there is not conclusion on the topic of right and wrong. I think if the book progressed into Stephen's success or failure as an artist it would be easier to understand what he did right and what he did wrong. Is right based off of Success. Does this mean a bussinessman who is very successful is doing the right thing? I doon't think so. What about a drug lord?
Monday, January 14, 2008
Moral Predicaments
Here is a list of moral dilemmas that can be equally decided either way with reasonable logic or ethical judgement among various methods.
Thanks to http://www.friesian.com/valley/dilemmas.htm
The Overcrowded Lifeboat
In 1842, a ship struck an iceberg and more than 30 survivors were crowded into a lifeboat intended to hold 7. As a storm threatened, it became obvious that the lifeboat would have to be lightened if anyone were to survive. The captain reasoned that the right thing to do in this situation was to force some individuals to go over the side and drown. Such an action, he reasoned, was not unjust to those thrown overboard, for they would have drowned anyway. If he did nothing, however, he would be responsible for the deaths of those whom he could have saved. Some people opposed the captain's decision. They claimed that if nothing were done and everyone died as a result, no one would be responsible for these deaths. On the other hand, if the captain attempted to save some, he could do so only by killing others and their deaths would be his responsibility; this would be worse than doing nothing and letting all die. The captain rejected this reasoning. Since the only possibility for rescue required great efforts of rowing, the captain decided that the weakest would have to be sacrificed. In this situation it would be absurd, he thought, to decide by drawing lots who should be thrown overboard. As it turned out, after days of hard rowing, the survivors were rescued and the captain was tried for his action. If you had been on the jury, how would you have decided?
A Father's Agonizing Choice
You are an inmate in a concentration camp. A sadistic guard is about to hang your son who tried to escape and wants you to pull the chair from underneath him. He says that if you don't he will not only kill your son but some other innocent inmate as well. You don't have any doubt that he means what he says. What should you do?
Sophie's Choice, not in Grassian.
In the novel Sophie's Choice, by William Styron (Vintage Books, 1976 -- the 1982 movie starred Meryl Streep & Kevin Kline), a Polish woman, Sophie Zawistowska, is arrested by the Nazis and sent to the Auschwitz death camp. On arrival, she is "honored" for not being a Jew by being allowed a choice: One of her children will be spared the gas chamber if she chooses which one. In an agony of indecision, as both children are being taken away, she suddenly does choose. They can take her daughter, who is younger and smaller. Sophie hopes that her older and stronger son will be better able to survive, but she loses track of him and never does learn of his fate. Did she do the right thing? Years later, haunted by the guilt of having chosen between her children, Sophie commits suicide. Should she have felt guilty?
Jean Valjean's Conscience, with some comments; see the 1998 movie, Les Miserables, with Liam Neeson, Uma Thurman, and Geoffrey Rush.
In Victor Hugo's Les Miserables, the hero, Jean Valjean, is an ex-convict, living illegally under an assumed name and wanted for a robbery he committed many years ago. [Actually, no -- he is only wanted for breaking parole.] Although he will be returned to the galleys -- probably [in fact, actually] for life -- if he is caught, he is a good man who does not deserve to be punished. He has established himself in a town, becoming mayor and a public benefactor. One day, Jean learns that another man, a vagabond, has been arrested for a minor crime and identified as Jean Valjean. Jean is first tempted to remain quiet, reasoning to himself that since he had nothing to do with the false identification of this hapless vagabond, he has no obligation to save him. Perhaps this man's false identification, Jean reflects, is "an act of Providence meant to save me." Upon reflection, however, Jean judges such reasoning "monstrous and hypocritical." He now feels certain that it is his duty to reveal his identity, regardless of the disastrous personal consequences. His resolve is disturbed, however, as he reflects on the irreparable harm his return to the galleys will mean to so many people who depend upon him for their livelihood -- especially troubling in the case of a helpless woman and her small child to whom he feels a special obligation. He now reproaches himself for being too selfish, for thinking only of his own conscience and not of others. The right thing to do, he now claims to himself, is to remain quiet, to continue making money and using it to help others. The vagabond, he comforts himself, is not a worthy person, anyway. Still unconvinced and tormented by the need to decide, Jean goes to the trial and confesses. Did he do the right thing?
Thanks to http://www.friesian.com/valley/dilemmas.htm
The Overcrowded Lifeboat
In 1842, a ship struck an iceberg and more than 30 survivors were crowded into a lifeboat intended to hold 7. As a storm threatened, it became obvious that the lifeboat would have to be lightened if anyone were to survive. The captain reasoned that the right thing to do in this situation was to force some individuals to go over the side and drown. Such an action, he reasoned, was not unjust to those thrown overboard, for they would have drowned anyway. If he did nothing, however, he would be responsible for the deaths of those whom he could have saved. Some people opposed the captain's decision. They claimed that if nothing were done and everyone died as a result, no one would be responsible for these deaths. On the other hand, if the captain attempted to save some, he could do so only by killing others and their deaths would be his responsibility; this would be worse than doing nothing and letting all die. The captain rejected this reasoning. Since the only possibility for rescue required great efforts of rowing, the captain decided that the weakest would have to be sacrificed. In this situation it would be absurd, he thought, to decide by drawing lots who should be thrown overboard. As it turned out, after days of hard rowing, the survivors were rescued and the captain was tried for his action. If you had been on the jury, how would you have decided?
A Father's Agonizing Choice
You are an inmate in a concentration camp. A sadistic guard is about to hang your son who tried to escape and wants you to pull the chair from underneath him. He says that if you don't he will not only kill your son but some other innocent inmate as well. You don't have any doubt that he means what he says. What should you do?
Sophie's Choice, not in Grassian.
In the novel Sophie's Choice, by William Styron (Vintage Books, 1976 -- the 1982 movie starred Meryl Streep & Kevin Kline), a Polish woman, Sophie Zawistowska, is arrested by the Nazis and sent to the Auschwitz death camp. On arrival, she is "honored" for not being a Jew by being allowed a choice: One of her children will be spared the gas chamber if she chooses which one. In an agony of indecision, as both children are being taken away, she suddenly does choose. They can take her daughter, who is younger and smaller. Sophie hopes that her older and stronger son will be better able to survive, but she loses track of him and never does learn of his fate. Did she do the right thing? Years later, haunted by the guilt of having chosen between her children, Sophie commits suicide. Should she have felt guilty?
Jean Valjean's Conscience, with some comments; see the 1998 movie, Les Miserables, with Liam Neeson, Uma Thurman, and Geoffrey Rush.
In Victor Hugo's Les Miserables, the hero, Jean Valjean, is an ex-convict, living illegally under an assumed name and wanted for a robbery he committed many years ago. [Actually, no -- he is only wanted for breaking parole.] Although he will be returned to the galleys -- probably [in fact, actually] for life -- if he is caught, he is a good man who does not deserve to be punished. He has established himself in a town, becoming mayor and a public benefactor. One day, Jean learns that another man, a vagabond, has been arrested for a minor crime and identified as Jean Valjean. Jean is first tempted to remain quiet, reasoning to himself that since he had nothing to do with the false identification of this hapless vagabond, he has no obligation to save him. Perhaps this man's false identification, Jean reflects, is "an act of Providence meant to save me." Upon reflection, however, Jean judges such reasoning "monstrous and hypocritical." He now feels certain that it is his duty to reveal his identity, regardless of the disastrous personal consequences. His resolve is disturbed, however, as he reflects on the irreparable harm his return to the galleys will mean to so many people who depend upon him for their livelihood -- especially troubling in the case of a helpless woman and her small child to whom he feels a special obligation. He now reproaches himself for being too selfish, for thinking only of his own conscience and not of others. The right thing to do, he now claims to himself, is to remain quiet, to continue making money and using it to help others. The vagabond, he comforts himself, is not a worthy person, anyway. Still unconvinced and tormented by the need to decide, Jean goes to the trial and confesses. Did he do the right thing?
Kant's Opinion Related to Evan's Enormous Question
c. The Good Will
The will, Kant says, is the faculty of acting according to a conception of law. When we act, whether or not we achieve what we intend with our actions is often beyond our control, so the morality of our actions does not depend upon their outcome. What we can control, however, is the will behind the action. That is, we can will to act according to one law rather than another. The morality of an action, therefore, must be assessed in terms of the motivation behind it. If two people, Smith and Jones, perform the same act, from the same conception of the law, but events beyond Smith's control prevent her from achieving her goal, Smith is not less praiseworthy for not succeeding. We must consider them on equal moral ground in terms of the will behind their actions.
The only thing that is good without qualification is the good will, Kant says. All other candidates for an intrinsic good have problems, Kant argues. Courage, health, and wealth can all be used for ill purposes, Kant argues, and therefore cannot be intrinsically good. Happiness is not intrinsically good because even being worthy of happiness, Kant says, requires that one possess a good will. The good will is the only unconditional good despite all encroachments. Misfortune may render someone incapable of achieving her goals, for instance, but the goodness of her will remains.
Goodness cannot arise from acting on impulse or natural inclination, even if impulse coincides with duty. It can only arise from conceiving of one's actions in a certain way. A shopkeeper, Kant says, might do what is in accord with duty and not overcharge a child. Kant argues, "it is not sufficient to do that which should be morally good that it conform to the law; it must be done for the sake of the law." (Foundations of the Metaphysics of Morals, Akademie pagination 390) There is a clear moral difference between the shopkeeper that does it for his own advantage to keep from offending other customers and the shopkeeper who does it from duty and the principle of honesty.(Ibid., 398) Likewise, in another of Kant's carefully studied examples, the kind act of the person who overcomes a natural lack of sympathy for other people out of respect for duty has moral worth, whereas the same kind act of the person who naturally takes pleasure in spreading joy does not. A person's moral worth cannot be dependent upon what nature endowed them with accidentally. The selfishly motivated shopkeeper and the naturally kind person both act on equally subjective and accidental grounds. What matters to morality is that the actor think about their actions in the right manner.
We might be tempted to think that the motivation that makes an action good is having a positive goal--to make people happy, or to provide some benefit. But that is not the right sort of motive, Kant says. No outcome, should we achieve it, can be unconditionally good. Fortune can be misused, what we thought would induce benefit might actually bring harm, and happiness might be undeserved. Hoping to achieve some particular end, no matter how beneficial it may seem, is not purely and unconditionally good. It is not the effect or even the intended effect that bestows moral character on an action. All intended effects "could be brought about through other causes and would not require the will of a rational being, while the highest and unconditional good can be found only in such a will." (Ibid., 401) It is the possession of a rationally guided will that adds a moral dimension to one's acts. So it is the recognition and appreciation of duty itself that must drive our actions.
Thanks to http://www.utm.edu/research/iep/k/kantmeta.htm#SH8c
The will, Kant says, is the faculty of acting according to a conception of law. When we act, whether or not we achieve what we intend with our actions is often beyond our control, so the morality of our actions does not depend upon their outcome. What we can control, however, is the will behind the action. That is, we can will to act according to one law rather than another. The morality of an action, therefore, must be assessed in terms of the motivation behind it. If two people, Smith and Jones, perform the same act, from the same conception of the law, but events beyond Smith's control prevent her from achieving her goal, Smith is not less praiseworthy for not succeeding. We must consider them on equal moral ground in terms of the will behind their actions.
The only thing that is good without qualification is the good will, Kant says. All other candidates for an intrinsic good have problems, Kant argues. Courage, health, and wealth can all be used for ill purposes, Kant argues, and therefore cannot be intrinsically good. Happiness is not intrinsically good because even being worthy of happiness, Kant says, requires that one possess a good will. The good will is the only unconditional good despite all encroachments. Misfortune may render someone incapable of achieving her goals, for instance, but the goodness of her will remains.
Goodness cannot arise from acting on impulse or natural inclination, even if impulse coincides with duty. It can only arise from conceiving of one's actions in a certain way. A shopkeeper, Kant says, might do what is in accord with duty and not overcharge a child. Kant argues, "it is not sufficient to do that which should be morally good that it conform to the law; it must be done for the sake of the law." (Foundations of the Metaphysics of Morals, Akademie pagination 390) There is a clear moral difference between the shopkeeper that does it for his own advantage to keep from offending other customers and the shopkeeper who does it from duty and the principle of honesty.(Ibid., 398) Likewise, in another of Kant's carefully studied examples, the kind act of the person who overcomes a natural lack of sympathy for other people out of respect for duty has moral worth, whereas the same kind act of the person who naturally takes pleasure in spreading joy does not. A person's moral worth cannot be dependent upon what nature endowed them with accidentally. The selfishly motivated shopkeeper and the naturally kind person both act on equally subjective and accidental grounds. What matters to morality is that the actor think about their actions in the right manner.
We might be tempted to think that the motivation that makes an action good is having a positive goal--to make people happy, or to provide some benefit. But that is not the right sort of motive, Kant says. No outcome, should we achieve it, can be unconditionally good. Fortune can be misused, what we thought would induce benefit might actually bring harm, and happiness might be undeserved. Hoping to achieve some particular end, no matter how beneficial it may seem, is not purely and unconditionally good. It is not the effect or even the intended effect that bestows moral character on an action. All intended effects "could be brought about through other causes and would not require the will of a rational being, while the highest and unconditional good can be found only in such a will." (Ibid., 401) It is the possession of a rationally guided will that adds a moral dimension to one's acts. So it is the recognition and appreciation of duty itself that must drive our actions.
Thanks to http://www.utm.edu/research/iep/k/kantmeta.htm#SH8c
Another Opinion related to Evan's Enormous Question
What is good and bad?
This question is very subjective because good and bad may mean different things to everybody. For me good means things that lead to happiness in the long term, while it might even cause pain in the short term. In philosophy, good and bad acts are judged using moral laws. The best moral law I have found in philosophy is the Categorical Imperative by Immanuel Kant. According to that, a person should act only according to that maxim that he/she can wish to become a universal law. The main difference of this moral law compared to others in philosophy, is that the goodness of action is determined by the principle of the action, and not directly by the consequences of the action. According to utilitaristic ethics, people should act in a way that causes as good consequences as possible to as many people as possible. On the other hand, according to liberal ethics, the goodness of action is determined by whether it harms others or not.
Thanks to http://users.tkk.fi/~jalam/home/life.htm
This question is very subjective because good and bad may mean different things to everybody. For me good means things that lead to happiness in the long term, while it might even cause pain in the short term. In philosophy, good and bad acts are judged using moral laws. The best moral law I have found in philosophy is the Categorical Imperative by Immanuel Kant. According to that, a person should act only according to that maxim that he/she can wish to become a universal law. The main difference of this moral law compared to others in philosophy, is that the goodness of action is determined by the principle of the action, and not directly by the consequences of the action. According to utilitaristic ethics, people should act in a way that causes as good consequences as possible to as many people as possible. On the other hand, according to liberal ethics, the goodness of action is determined by whether it harms others or not.
Thanks to http://users.tkk.fi/~jalam/home/life.htm
Socrates Input to Evan's Enormous Question
The Athenians, with the exception of Plato, thought of Socrates as a Sophist, a designation he seems to have bitterly resented. He was, however, very similar in thought to the Sophists. Like the Sophists, he was unconcerned with physical or metaphysical questions; the issue of primary importance was ethics, living a good life. He appeared to be a sophist because he seems to tear down every ethical position he's confronted with; he never offers alternatives after he's torn down other people's ideas.
Ancient Greece Glossary
--------------------------------------------------------------------------------
Areté
He doesn't seem to be a radical skeptic, though. Scholars generally believe that the Socratic paradox is actually Socratic rather than an invention of Plato. The one positive statement that Socrates seems to have made is a definition of virtue (areté): "virtue is knowledge." If one knows the good, one will always do the good. It follows, then, that anyone who does anything wrong doesn't really know what the good is. This, for Socrates, justifies tearing down people's moral positions, for if they have the wrong ideas about virtue, morality, love, or any other ethical idea, they can't be trusted to do the right thing.
Thanks to http://www.wsu.edu/~dee/GREECE/SOCRATES.HTM
Ancient Greece Glossary
--------------------------------------------------------------------------------
Areté
He doesn't seem to be a radical skeptic, though. Scholars generally believe that the Socratic paradox is actually Socratic rather than an invention of Plato. The one positive statement that Socrates seems to have made is a definition of virtue (areté): "virtue is knowledge." If one knows the good, one will always do the good. It follows, then, that anyone who does anything wrong doesn't really know what the good is. This, for Socrates, justifies tearing down people's moral positions, for if they have the wrong ideas about virtue, morality, love, or any other ethical idea, they can't be trusted to do the right thing.
Thanks to http://www.wsu.edu/~dee/GREECE/SOCRATES.HTM
Crime and Punishment's Relation to Evan's Enormous Question
One instance towards the end of Crime and Punishment that relates quite definitively to Evan's Enormous Question is the dialogue between Sonia and Raskolnikov right after Rask. told Sonia about what he has done(the murders).
Starting on page 383, Raskolnikov states, "Sonia, I have a bad heart, take note of that...I have come because I am bad. There are men who wouldn't have come. But I am a coward...a mean wretch."
Sonia says, "No, no it was a good thing you came. It's better I should know, far better".
Rask. replies, "I wanted to become a Napolean, that's why I killed her...Do you understand now?
TBC
Starting on page 383, Raskolnikov states, "Sonia, I have a bad heart, take note of that...I have come because I am bad. There are men who wouldn't have come. But I am a coward...a mean wretch."
Sonia says, "No, no it was a good thing you came. It's better I should know, far better".
Rask. replies, "I wanted to become a Napolean, that's why I killed her...Do you understand now?
TBC
Friday, November 2, 2007
The Tempest's Relation to Evan's Enormous Question
Is revenge something to be considered "bad" or is it "good". It is interesting how the person carrying out the revenge thinks it is a good thing because it may make them feel better. However, most people that receive the revengeful act believe it to be a "bad" thing because it is harmful to them. Prospero wanted to seek revenge on his usurping brother for betraying him and taking the throne hostage. Instead of taking revenge though, Prospero ends up forgiving his brother (forgot the name...Sebastian??)instead of harming him. This is one of the overlying morals the book places forth. It is commonly said to be honorable and worthy to give forgiveness instead of revenge. I wonder if Prospero would have taken revenge if he would be looked at as any less than he was when he didn't. Or would he feel more satisfied if he did carry out vengeful act?
Henry IV Part I's Relation to Evan's Enormous Question
Throughout Henry IV Part I Hal is balancing on a teeter totter between a civilized life of honor and nobility that may be considered the "good" life especially supported by the King, Hotspur and many of the noble characters determined to live a life of honor and the life of laziness and robbery. The pub crawlers (Falstaff) take on a perspective of drunkenness and gluttony but justify it with reasons of human nature and "common sense". Falstaff's point near the end of Act V Scene ii, when he states, "Honor prick's me on. Yea, but how if honor prick me off when I come on? Can honor set to a leg? No. Or an arm? No. Or take away the grief of a wound? No.... What is honor? A word. What is in that word, "honor”? What is that "honor". Air." presents a very interesting and arguable point. Falstaff clearly does not agree with the ideology of honor and valor, instead, he believes in common sense and the sustainability of life and pleasures. I could see Falstaff saying something like Live Hard, not Die Hard.
Is Falstaff and the pub crawlers' idea about life the "good" one or is it the King and the nobility's idea that is the "good" one? I found it interesting that Hal ended up choosing the life of nobility and honor in spite of Falstaff's negative influence of trying to convince him to become a thief, justifying robbery. Hal makes a profound and bold statement when he says to Falstaff after Falstaff has pleaded to Hal to not banish him when he becomes king, Hal says, " I do, I will". This remark signifies the turning point in the play where Hal gravitates to the ideology of honor. Is honor still considered to be a "good" attribute to show today? Has the magnitude of how "good" it is changed since the days of Shakespeare?
Is Falstaff and the pub crawlers' idea about life the "good" one or is it the King and the nobility's idea that is the "good" one? I found it interesting that Hal ended up choosing the life of nobility and honor in spite of Falstaff's negative influence of trying to convince him to become a thief, justifying robbery. Hal makes a profound and bold statement when he says to Falstaff after Falstaff has pleaded to Hal to not banish him when he becomes king, Hal says, " I do, I will". This remark signifies the turning point in the play where Hal gravitates to the ideology of honor. Is honor still considered to be a "good" attribute to show today? Has the magnitude of how "good" it is changed since the days of Shakespeare?
Thursday, November 1, 2007
Oedipus' Relation to Evan's Enormous Question
The parents of Oedipus believe that, because their son is prophesized to kill the father and marry his mother, it is justified or OK to wound him and leave him on a hillside for death to take . Most parents would strongly disagree with this rationalization of killing their own child. If two parents believe it is OK, but the rest of the parental population thinks it is terrible and a bad think to do, what is the overall verdict? Are children basically taught what is right from wrong from his or her parents? Or is therre some naturaly instilled values of good and bad? In Oedipus' case, he did not have the chance to require the basic teachings of his parents. Does this jeopodize his view of "good" and "bad"? Killing and incest are basically "bad" things to do today, and were also probably "bad" things to do in the ancient Greek period. Do "bad" and "good" change over time? Tiresias, the blind "seer", acts possibly as a third party when it comes to deciding on a matter. Although Tiresias does not address good and bad he proposes the truth to Oedipus.
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