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Ethics for Amador

Index

1. I will be the ethics

2. Personal Opinion

3. Orders, customs and whims

4. Do what you want

5. Date the good life

6. Awake, baby!

7. Pepito Grillo Appears

8. Del Ponte in her place

9. Both taste

10. General Elections

1. I will be the ethics

There are sciences that are studied by simple interest; others, to learn a skill; the majority, to get a job and earn with the life. If you do not feel curiosity, or need to perform such studies we cannot do without them. There is an abundance of knowledge very interesting but without which one manages quite well to live.

Certain things one can learn them or not, at will. As nobody is able to know everything, there is no choice but to choose and accept with humility that much that we do not know. However, other things you need to know because in this, we are going on in their lives. It is necessary to be learned, for example that jump from the balcony of a sixth floor thing is not good for health; or that a diet of nails and acid prusico does not permit us to reach old. Nitpicky as well are important. You can live in many ways but there are ways that leave no live.

In a word, between all the knowledge possible there is at least one imperative: that certain things we agree and other not if we want to continue living. So that certain things we agree and to which we should we call it "good" cholesterol, because we feel well; others, on the other hand, we feel very wrong and all that we call "bad". Know what we should be, that is to say: distinguish between the good and the bad, is a knowledge that everyone is trying to acquire .

In the field of human relations, these ambiguities are given with even greater frequency. Lying is something bad in general, because it destroys confidence in the word and divides the people; but sometimes it seems that it may be useful or beneficial to lie in order to obtain some ventajilla. OR even do you a favor to someone. On the other hand, he always says the truth --from Caiga-- usually peruse mania all over the world. Evil seems to sometimes be more or less good and the good thing is sometimes appearances of evil.

What to know how to live it is not so easy because there are several opposing views with regard to what we should do. Some say that what is most noble is live for others and others indicate that more useful is to ensure that the others living for one. .

In the only thing that at first sight we all agree on is that we do not agree with all these different opinions coincide in another point: namely, that what is going to be our life is, at least in part, the result of what you want. In their natural environment, each animal seems to know perfectly what is good and what is bad for the, without discussion or doubts. There are no animals good or evil in nature, although perhaps the fly consider bad the frog who tends his trap and eat.

And thus we arrive at the essential word of all this mess: freedom. Animals have no choice but to be as they are and doing what you are naturally programd to do. You can t blame them that will make it neither aplaudirles why because they do not know behave differently. Such mandatory provision saves them without doubt many headaches. To some extent, the men also we are programd by nature. And so less imperative but similar, our cultural program is decisive: our thought is conditioned by the language that gives shape and we are educated in certain traditions, habits, ways of behavior, legends ... in a word, that we are taught from the babybed some loyalties and no other. All of this weighs a lot and makes us quite predictable.

With the men one can never be sure of the whole, while with the animals or other natural beings. For many biological or cultural programming that we have, the men always we can finally choose something that does not appear in the program. We can say "yes" or "no", I want to or don't want to. By very achuchados that we look for the circumstances, never we have only one path to follow but several.

When you spoke of freedom that is what i mean. It is true that we are not bound to want to do a single thing. And here it is worth noting two clarifications with regard to freedom:

First: we are not free to choose what happens to us but free to respond to what happens to us which way

Second: to be free to try something has nothing to do with achieving it unfailingly. It is not the same thing a freedom (which consists of choosing as far as possible) that the omnipotence (that would be always get what you want, although it seemed impossible). Therefore, the higher the capacity of action we have, the better results we will be able to obtain our freedom.

In reality there are many forces that limit our freedom, since earthquakes or diseases up to tyrants. But our freedom is also a force in the world, our strength. As soon as you look through a little, you'll see that those who speak it seems that are complaining but in reality are very happy to know that they are not free. As we are not free, we cannot take the blame for anything at all of what we happen ... " one can consider that freely opt to certain things in certain circumstances, it is very difficult and that it is better to say that there is no freedom to not recognize that freely is preferred the more easy.

Unlike other beings, living or inanimate, men we can invent and choose in part our way of life. We can choose what we think is good, that is to say, good for us, compared to what we think is wrong and inconvenient. And how we can invent and choose, we can safely say that it is something that the beavers, bees and termites does not usually happen. So that it would seem prudent look good in what we do and seek to acquire a certain knowing how to live that allows us to get it right. In this know how to live, or art of living if you prefer, is to what they call ethics.

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2. Personal Opinion

In this chapter the author tells us about what can be good and bad, from what we should be, in this part does not speak of that what we should be is what for us is good, but in order to develop this that we should we have a series of obstacles, which I think they are what the others agree, but this convenience is not what we think of as good but as bad, so it is here where the obstacles arise ; but we need to know that there are things that are made only to do something which can also mean an obstacle, but from the example of bees And beavers, we realize that it is virtually impossible to perform activities that are within what he considered as a possible fantasy or something similar.

In this chapter, the author makes a comparison of the man with the animals where mentions to termites and Hector (a character that is part of the Iliad of Homer labor) who is a warrior as well as a part of the termites that form the "kingdom", I believe that in this part of the chapter the author treats us to teach or to imply that man has the privilege of being free, because the human has the ability to decide what you want, in this case the termites cannot change what you have to do already that I do not think the reasoning is enough to know that is what is right for them. Although the author tells us that we cannot do what we want i believe that if we can do but the act performed can bring consequences not very pleasant, but it is also true that in a certain way we have a freedom a bit limited as there are things that happen and that we are not the product of the actions of another person, that don't benefit us, but they harm us in something, or are simply things that we cannot take any part. When we have the will, I believe that this is very similar to what I've been mentioning previously already that even if there are differences, this will lead us to perform an activity of good or evil; with all of this together and taking it in the right direction, from my point of view after having seen the reflection of the author, I believe that you are not creating what to us could be the happiness.

3. Orders, customs and whims

It is clear that there are things that we agree to live and others do not, but it's not always clear that things are those that we agree. Even if we can't choose what happens to us, we can instead choose what cope with what happens to us. When are we going to do something, we do so because we prefer to do that to something else, or because we prefer to do so to not do so. Sometimes the circumstances imposed on us choose between two options that we have not chosen: there are times in which we chose although we would prefer not to have to choose.

Almost always that we reflect on difficult situations or important about what we are going to do we find ourselves in a difficult situation. But of course, not always things are so ugly. Sometimes the circumstances are less stormy.

Generally, one does not pass the life giving turns to what we should or not we should be done. If we are going to be honest, we have to recognize that the majority of our acts we do almost automatically, without quibbling you've acted in a manner almost instinctive, without approaching many problems. In the background that it is the most comfortable and more effective. Sometimes quibbling to what one is going to make paralyzes us. .

Then we will be detailing the number of different reasons that you have for your morning behavior. You know what is a "good reason": this is the reason that you have or at least do you think you have to do something, the more acceptable explanation of your conduct when you will meditate a little about it. In a word: the best response that occurs to you to the question "Why do I do that? ". Well, one of the types of motivation that you recognize is that I command thee to do this or that thing. For these reasons we'll just call them orders. At other times the reason for this is that you always make the same gesture as repeat almost without thinking, or also to see that your around the world usually behaves well: call customs to this set of motifs. In other cases, the reason seems to be the absence of reason, you want to do without more, the pure win. Would you agree that call whims to why these behaviors? I leave aside the reasons more crudely functional, i.e. that you induce to those gestures that you make as a pure and direct instrument to achieve something: down the stairs to reach the street instead of jump out the window, take the bus to go to the Cole, use a cup to drink your coffee with milk, etc.

We shall confine ourselves to examine the three types of reasons numbers, i.e. the orders, the customs and the whims. Each one of those reasons you're tilting conduct in one direction or another, explains more or less your preference for what you are doing compared to the many other things you could do. Get up to go to school is more binding than brushing your teeth or showering and i believe that quite a bit more than kicking the can of coca-cola; on the other hand, get pants or at least his underpants for a lot of heat to do is as binding as go to the Cole, what I want to tell you is that each type of grounds has its own weight and affects you in their own way. The orders, for example, derive their force, in part, of the fear that you may have to the terrible reprisals that taketh against it if I am not you obey; but also, I assume, the affection and confidence that you have me and that takes you to think that what you control is to protect yourself and ascend or, as it is often said with an expression that makes you twist the gesture, for thy goodness. Also since then because you expect some kind of reward if you fulfill as it is due: pays, gifts, etc. The customs, on the other hand, they come rather from the comfort of follow the routine in certain occasions and also in your best interest not to annoy the other, i.e. the pressure of others. Also in the customs there is something as well as an obedience to certain types of orders.

The orders and the customs have one thing in common: it seems that come from the outside, that you are imposed without asking permission. In contrast, the whims you come from within, there arise spontaneously without anyone you send and nobody in principle pancreas imitate them. My guess is that if I asked you that when you feel more free, to fulfill orders, to continue the habit or when you make your whim, i will say that you're more free when you make your whim, because it is one thing more yours and that does not depend on anyone else to it. Clear that go to know: to the best also the so-called whim you fancy because you imitate he someone or perhaps flows from a order but on the contrary, of a desire to be a contrarian, a desire that you will not have awakened to it only without the previous mandate that desobedeces.

And if the situation in which the orders is not enough for him, the usual still less. The custom is for the current, to the routine of daily. Yourself You get pants and underpants religiously every morning, but if in case of fire don't give him time nor you would feel too guilty. When things are really serious you must invent and not simply limited to follow fashion or the habit ...

There appears to be no occasion to indulge in the whims. In stormy moments to the healthy person you spend almost all the caprichitos and it is not but the intense desire to hit with the line of conduct more convenient, or: more rational.

View

In this chapter the author tells us highlights what to me is the responsibility or our desire to live (from the examples that we raised the book). But it still does not stop what is freedom, which continues to be applied as you have to continue to take decisions, based on the problems that we are being presented in the life as a product of our own act ; in this chapter, the author brings us face-to-example to a boat captain, which has to decide between compliance with the work or it could be between life and death and the rest of the fleet; in this same chapter poses for us customs, which are the activities that makes the man normally without thinking of the because it performs such activity as the wake up, or put on clothing to Exit to the street, the customs for me are the aspects that are inherent in the life of each one, which if it did not exist in the life of someone you might want to consider as to someone who is not well mentally speaking (this by referring to the activities of dressing, and other common activities in the human society) ; the whims i see them as aspects in the life of each person that i mostly do not lead us to anything very productive to say, due to the fact that a treat is something that you are only interested in a person which is what has such whim, and not to society in general although this aspect discussed in the chapter, I think that is the only one that has almost complete freedom.

In change orders and the customs act are not free because they are not internal thoughts but are something that is imposed by someone.

4. Do what you want

We said before that the majority of the things we do because we send them , because it is customary to make them, because they are a means to achieve what we want or simply because it gives us the gale", or the whim to make them, as well, without further ado. But it turns out that in important occasions or when we take what we are going to do really seriously, all these motivations flows are unsatisfactory: we are going, and they know little, as they say.

This has to do with the question of freedom, which is the subject of that deals with the actual ethics Freedom to be able to say "yes" or "no"; i do or don't do it, no matter what they say my heads or the other; this is right for me and what I want, not what I should be and therefore not what I want. Freedom is to decide, but also, don't forget, you realize that you're deciding. The opposite of letting ourselves go, as you can understand. And to not let yourself be guided then have no choice but to try to think at least twice what you are going to do; if, two times, i'm sorry, even if you headache ... The first time that you think the reason for your action the response to the question "Why do I do this." I do so that I send, because it is customary to do, because it gives me the win. But if you think for a second time, the thing already varies. I do it because I sent, but ... Why should I obey what i send? Why does fear of punishment, why did hope for a prize?, i am not then as enslaved by who sends to me? If i obey because who gives the orders knows more than i do, wouldn't it be advisable to seek me enough to decide for myself? What if I send things that do not seem to me desirable, such as when he was ordered to the nazi commander to eliminate the Jews from the concentration camp? Don't be something "bad" --that is to say, not convenient for me--as much as i sent, or "good" and desirable even though no one i ordered?

The same is true with respect to the customs. If not I think what I am doing more than once, perhaps i suffice it the response that he did so "because it is usual". And when I questioned for a second time, on my whims, the result is similar. Many times I can't wait to do things that in followed by turn against me, which I regret later. In cases without el Capricho importance may be acceptable, but when it comes to more serious things let me carry by the without thinking if it is a whim desirable or undesirable, it may be very unwise, even dangerous: el Capricho crossing always the red lights to the best is one or two times fun but i'll be to old if i endeavor to do so day after day?

In a nutshell: you can have orders, customs, and whims are adequate reasons for acting, but in other cases does not have to be so. It would be a little idiot wanting to take the contrary to all the orders and all customs, as well as to all the whims because sometimes prove convenient or pleasant. But never an action is good just by being an order, a custom or a whim. To know if something I find it really convenient or not I will have to consider what i do more in-depth, reasoning by myself. No one can be free in my place, that is to say: no one can take this opportunity to choose and look for myself. When a child is small, immature, with little knowledge of life and reality enough with obedience, the routine or the eagle eye. But it is because it still is depending on someone, in the hands of another that watch over us. Then there should be adult, that is, capable of inventing in a certain way the own life, not just to live that others have invented for one. Of course, we cannot invent all because do not live alone and many things are imposed on us whether we like it or not but between the orders that are given us, between the customs that surround us or we think we are, among the whims that confront us, we'll learn to choose for ourselves. There will be no more choice but, to be men and not sheep that think twice what we do. And if i evidently home, up to three and four times in special occasions.

The word "moral" etymologically it has to do with the customs, because that is precisely what means the Latino voice: mores, and also with the orders, because the majority of moral precepts sound as well as "you have to do such thing" or "don't make such other". However, there are customs orders that may be bad, or "immoral", by very tidy and accustomed that are submitted to us. If we want to strengthen the moral truth, if we want to learn seriously as well employ the freedom we have, it is better left for orders, customs and whims. The first thing that needs to be made clear is that the ethics of a free man has nothing to do with the punishment or the awards distributed by the authority that is, human or divine authority, for the case is the same. Which does nothing more than escape the punishment and seeking the reward that absolve others, according to rules laid down by them, is no better than a poor slave.

"Moral" is the set of behaviors and rules as you, i and some of those around us we usually accept as valid; "ethics" is the reflection on why we consider valid and comparison with other "moral" that have different people.

Let me remind you that the words "good" and "bad" does not only apply to moral behavior, or even just to people.

For some, be good will mean be resigned and patient, but others will call good to the enterprising individual, original, that is not acobarda to the time to say what you think even though you can disturb to someone. Because we don't know what they are for humans.

It can be a good man in many ways and the views that judging behaviors often vary depending on the circumstances. We recognize as well that there are many ways to be and that the question depends on the area in which moves each which. So that you can tell that from the outside it is not easy to determine who is good and who bad, who does what is desirable and who is not. We should consider not only all the circumstances of each case, but until the intentions that move to each one.

Neither orders, or customs or whims are sufficient to guide us in this ethics and now it turns out that there is no clear rules that teach you to be good man and to always run as such, how do we fix? "Do what you want." you go, because if that is the moral conclusion we have reached! which is messing if all the world would do it without more or more what I would like!

View

In this part of the book does not pose a sort of decision which can make us guilty of direct something or not, depending on the background that exist to this activity, which may have been performed voluntarily or under orders from someone. Here the author don't sow as an example all the previously mentioned, but the one who speaks on a nazi commander and the posed by racism, examples that tell us that the man is not always the guilty of what you are doing, from which many times this has its limited freedom, as they have to obey the orders of someone who is considered more important within the activity that makes the person. But these orders may be disobedience already that the freedom of the person is not affected at the time of making an order, an order that can be good or bad, but who is going to be classified by means of the conscience; but there may also be the aspect of the absolute obedience to that of the order, but in these facts enters the moral which tells us whether or not to accept the do what we are commanded to be done ; within what is the classification of what is both good and bad are not only this but also that these two can be used to describe what is done. So we can qualify the people that surround us and to society in general, depending on the latter and of a more particular way, from our qualifying criterion in this regard.

5. Date the good life

What I intend to tell you by putting a "do what you want" as overriding theme that ethic toward which we are feeling their way? Simply because there is to be disregarded orders and customs of rewards and punishments, in a word of how much you want to go from the outside, and you have to think about this whole affair from yourself, from the internal jurisdiction of your will. Don't ask anyone what should you do with your life: Preguntatelo yourself. If you want to know that you can better spend your freedom, do not miss it getting already from the beginning to the service of another or others, by good, wise and respectable: questioning the use of your freedom ... freedom itself.

If I tell you "do what you want" it seems that I'm giving all forms an order, "do this and not the other", even if it is the order of why I command you freely. If the sweet sixteen, the desobedeces (because you don't do that you are, but what I want i that you control), if the desobedeces, the Scribt (because you do what you want instead of what I command you ... But that is precisely what I am commanding you! ). : This is not to pass the time, but to live it well. The apparent contradiction that holds that "do what you want" is but a reflection of the essential problem of freedom itself: namely, that we are not free of not being free, that we have no choice but to do it. That is why we have a French philosopher of our century, Jean-Paul Sartre, said that "we are condemned to freedom". For that sentence there is no pardon that worth ...

So my "do what you want" is not more than one way to tell you to get serious about the problem of your freedom, so that nobody can dispensarte of creative responsibility to choose your path. Don't wonder too morbid if "worth" all this hassle of freedom, because you want it or not you are free, whether you want to or not you have to be willing. Although you say you don't want to know nothing of these matters so annoying and that leave you in peace, you're also wanting to know nothing about, wanting to leave you in peace even at the expense of aborregarte a little or a lot. But let us not confuse this "do what you want" with the vagaries of which we have spoken before. One thing is that you do "whatever you want" and quite another to do "the first thing you come in you win". Not saying that in certain occasions cannot suffice the pure and simple wins something.

Life is made of time, our present is full of memories and hopes. If I tell you that you do what you want, the first thing that it seems appropriate to do is think carefully and to fund what you want. No doubt you feel like splashing out many things, often contradictory, as happens to all the world: you want to have a motorcycle but don't want to mind puzzling chrism by the road, you want to have friends but without losing your independence, you want to have money but don't want to subjugate the neighbor in order to achieve this, you want to know things and that is why you understand that there is that study but also want to have fun, do you want me don't be the tin and leave you live to your air, but also that it is there to help when you need it, etc. that boasted is what I wanted to give you some advice: when you said "do what you want" what the fund intended to recommend is that you queue to give you the good life. And don't listen to the sad nor to the blessed, ethics is not more than the rational attempt to find out how to live better. If it is worth taking an interest in the ethics is because we like the good life. Only one who has been born to slave or who is so afraid of death that believes that all da equal is dedicated to the lentils and lives in any way ...

You want to give you the good life: great. But you want the good life is not the good life of a cauliflower or a beetle, but a good human life. This is what belongs to you, i think . And I am sure this not someone for anything in the world. Human Being, consists mainly of having relations with other human beings is precisely the grace of all those things is that you allow socialise more favorably with the other! By means of the money they expect to be able to dazzle or buy to the other; the clothes are for liking or for us that this areas, and the same thing a good house, the best wines, and so on. Very few things retain their grace in solitude; and if the solitude is complete and definitive, all things are embitter irremediably. The good human life is good life among humans or otherwise may be life but it will not be neither good nor human.

Things can be pretty and useful, the animals are friendly, but the men what we want to be is human, not tools or bugs. And we want to be treated as human, because that of mankind depends in good measure in the few we do with the other. The man is not only a natural reality but also a cultural reality. There is no humanity without cultural learning and to start without the basis of every culture, the language. The world we live in the human is a linguistic world, a reality of symbols and laws without which not only we would be unable to communicate among us but also to capture the significance of what surrounds us. But anyone can learn to speak by if only because the language is not a natural and biological function of man but a cultural creation that we inherit and learn from other men.

Why talk to someone and to hear him is treating you as a person, at least start to give a humane treatment. It is only a first step, of course, because the culture within which we humanise some other part of the language but it is not just language. There are other ways to demonstrate that we recognize ourselves as human, that is, styles of respect and punches humanizadores that we have for one another. All we want to be concerned as well and if not, we protest. The most important thing of all this: the humanization is a reciprocal process . For others to make me human, i have to make them human to them; if i think they are all as things or as beasts, i will not be better than a thing or a beast either. Why be the good life cannot be something very different in order to give the good life.

View

In the current chapter raises the car, we try to make our acts in a manner more free without taking into account a great deal what praise other people trying to exert influence. But in order to attain what is the good life I feel that in addition to be happy i think we have to do what our conscience tells us, even though this indication is not good for society in general, but that for which carries out the act is what the more happiness will cause from what he seems. In this chapter the author tells us that to live happily there is to do the best possible or be the best as possible from any point of view; as it does not propose it in the book from the Bible, in where he speaks of the inheritance for the firstborn son to be happy is what gives it its inheritance to the achieve be happy at least momentarily, time that at the end may not have been worthwhile, as the sow the book ; from this decision you can arise what is the repentance of having done everything that was done previously, and all this by achieving a happiness of very short term. In this part of the book presents us with the economic aspect which I think is in all parties, of society's problems that I think it is that is eating us from the wide range of problems that arise from this. For the foregoing is the merchant Kane, who in spite of having a lot of money and power was not happy because in order to achieve what i had, had to be created a large amount of enmity, which could not provide the warmth needed to be happy, love that cannot provide any living being with the exception of the human.

6. Awake, baby!

It is quite clear what we want (give us the good life), but it is not so in that is that of "the good life". AND is that want the good life is not a wish either, as when one wants to lentils, tables, kitchen appliances, or money. All of these quereres are so to speak simple, are as set out in a single aspect of reality: they have no perspective of whole. There is nothing wrong in wanting to lentils when you have hunger since then: but in the world there are other things, other relationships, loyalties due to the past and hopes raised by what is to come, I don't know, much more, everything you could think of. In a word, not only of lentils man lives. Death is a great simplification: when these to snuff imported very few things. Life, on the other hand, is always complex and almost always complications. If you prefer any complication and you are looking for the great simplicity don't think that you want to live more and better but starving yourself once. And we have said that what we really want is the good life, not the early death.

The truth is that the things that we have we have them also to us in return: what we possess we possess. What we have very grabbed grabs us also in their own way ... or is that it is better be careful with not overdoing it.

The greater complexity of life is precisely this, that people are not things. The principle found no difficulties: things are bought and sold. Things are used while serving and then thrown away.

Desenganate: one thing can only be removed… things. Nobody is able to give what you don't have, doesn't it?, or much less nothing can give more than what it is. If the men we were simple things, with what things can give us would be sufficient. But that is the complication that you talked about that as we are not pure things, we need "things" that things do not have. When we treat others as things, what we receive from them are also things: the tossing around loose money, serve us, come, come, rub against us or smile when we stuffed the due button ... But we will never give us these gifts more subtle that only people can give. We will not well nor friendship, nor respect, nor much less love. Any thing you can give us that friendship, respect, love ... in short, this complicity fundamental that is only between equal and that to you or to me that we are people, not we can offer more than other people to whom we treat it as such. What of the treatment, it is important, because we have already said that we humans humanise each other. To treat people as people and not things I'm doing as possible that i return it that only one person can give another.

But at least we have the respect of a person, even though it is not more that a: ourselves. To do not convert to the other in things we defend at least our right not to be things to the other. We try to make the world of the people.

Awake once, creature! The other, from the outside, can envy of one and not knowing that the same time we are dying of cancer. Are you going to prefer to give taste to the other that lox to yourself? And I am telling you that leave the people in peace and that only think about yourself.

Precisely the ethics is what you are trying to find out what is in the background, beyond what we have or what we see in the ads on TV, that blessed good life that we would like Uraguay. At this point we know that no good life you can dispense with things, but even less can be passed from people. To the things you need to handle them as to things and people should be treated as persons: in this way things will help us in many aspects and the people in one fundamental aspect, that nothing can substitute, the of being human. To the best human being is not important thing because whether we like it or not we are already without remedy ... But you can be human-thing or human-to-human, human simply concerned to earn the things in life, all things , the more things, and better human dedicated to enjoy humanity lived among people! Please, don't recesses; it leaves the rebates to the department stores, that is your thing.

You can be ready for business or for the policy and a solemn Borrico for more serious things such as live well or not.i repeat a word that seems to me crucial pope this subject: attention. I am not referring to the attention of the owl, but to the willingness to reflect on what you are doing and to attempt to spell out as best as possible the meaning of the "good life" that we want to live. Without comfortable but dangerous simplifications, seeking to understand the full complexity of the matter this to live (i am referring to live humanly), which is the brings.

I believe that the first and indispensable ethical condition is to be determined to live in any way: be convinced that not all da equal although before or after we go to convention center praised. When we talk about "moral" people often refer to these orders and customs that are often observed at least apparently, and sometimes without knowing very well for that. But perhaps the real enigma is not to be subject to a code or to take the contrary to the established but in trying to understand why certain behaviors we agree and others do not, understand that going on in their lives and that is what can make it "good" for us humans. First and foremost, nothing to be content with being taken by good, with be well before the other, with what we get approved. But the effort to take the decision you have to do this each which alone: no one can be free for you.

In this chapter, the author is still not still trying to explain to let us a clearer idea what is the good life where we start to explain that the complications that may arise in the life they have to be taken in a more simple way, so as to be able to overcome these problems, but as that in raising the examples in this chapter, by means of these, I do not think that gives us a clear idea of what it is trying to say, we spoke a bit referring to the future as the possible factor to prevent that we achieve our objectives ; then to his example of the student and the teacher teaches us that it is not necessary to have everything it takes to be Happy, aspect that I think we come to pose the last two chapters, in the example the disciple realized that having what most wanted (two things of the fourth of his master) is not going to be happy as it was dealt with both hands at the time of have a need that could be of a personal nature, a need that is not pleasant if you can't solve.

7. Pepito Grillo Appears

Do You Know which is the only obligation that we have in this life? Therefore not be imbeciles. The word "imbecile" is more substantial than it seems, don't go to believe. Baculus comes from the latin that means "cane": the imbecile is the you need stick to walk. The imbecile can be as agile as you want and jump olympic as a gazelle, that is not the issue. If the imbecile limps is not of the feet, but of the spirit: your spirit is the wuss and cojitranco, although her body paste some somersaults of ultimatum. There are fools of several models to choose from:

A) He who believes that wants nothing, which said that all gives equal, who lives in a perpetual yawn or siesta in permanent, although her eyes are wide open and not ronque.

B) The one who believes that it wants everything, the first thing that you will be introduced and the opposite of what it presents: leave and stay, dancing and sitting, chewing garlic and kissing sublime, everything at the same time.

C) which does not know what it wants or bother to find out. Imitates the quereres from neighbors or takes them the contrary, because yes, everything you do is dictated by the majority opinion of those around you: is conformist without reflection or rebel without a cause.

D) The one who knows that he wants and knows what he wants and, more or less, you know why you want it but she wants to weak, with fear or with little force. At the end of the day, always ends by doing what you don't want and leaving what you want for tomorrow, to see if then is more intoned.

E) you want to with strength and ferocity, barbaric in plan, but it has been deceived himself on what is the reality, is greatly misleads and ends up confusing the good life with what he's going to dust.

All of these types of imbecility need cane, that is to say, need to rely on things outside, beyond, that have nothing to do with the freedom and the reflection own.

Conclusion: alert! In guard! imbecility looms and not forgive.

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