Now, to reiterate my title, this is what is wrong. This is the huge modern heresy of altering the human soul to fit its conditions, instead of altering human conditions to fit the human soul…it is the huge heresy of Precedent. It is the view that because we have got into a mess we must grow messier to suit it; that because we have taken a wrong turn some time ago we must go forward and not backwards; that because we have lost our way we must lose our map also. Examples are clearly needed, but before we continue, a digression.
Are we to deprive ourselves of the help and guidance of that vast body of knowledge which is daily growing upon the world, because neither we nor any other one person can possibly test a hundredth part of it by immediate experiment or observation, and because it would not be completely proved if we did?
Shall we steal and tell lies because we have had no personal experience wide enough to justify the belief that it is wrong to do so?
There is no practical danger that such consequences will ever follow from scrupulous care and self-control in the matter of belief.
About the Text of the printed book. The text of William Kingdon Clifford’s “The Ethics of Belief” is based upon the first edition of Lectures and Essays, Macmillan and Co., , edited by Leslie Stephen and Frederick arteensevilla.com text of William James’ “The Will to Believe” is based upon the first edition of The Will to Believe and other essays in . Top 10% Absolutely Positively the Best 30 Death Penalty Websites on the Internet (Top 1%) Death Penalty Information Center Probably the single most comprehensive and authoritative internet rersource on the death penalty, including hundreds of anti-death penalty articles, essays, and quotes on issues of deterrence, cost, execution of the innocent, racism, public opinion, women, juveniles. Charles Darwin was born in , seven years after his grandfather Erasmus had died. Charles grew up during a conservative period in British and American society, shortly after the Napoleonic Wars.
Those men who have most nearly done their duty in this respect have found that certain great principles, and these most fitted for the guidance of life, have stood out more and more clearly in proportion to the care and honesty with which they were tested, and have acquired in this way a practical certainty.
Moreover there are many cases in which it is our duty to act upon probabilities, although the evidence is not such as to justify present belief; because it is precisely by such action, and by observation of its fruits, that evidence is got which may justify future belief.
So that we have no reason to fear lest a habit of conscientious inquiry should paralyse the actions of our daily life.
In what cases, then, let us ask in the first place, is the testimony of a man unworthy of belief? He may say that which is untrue either knowingly or unknowingly. In the first case he is lying, and his moral character is to blame; in the second case he is ignorant or mistaken, and it is only his knowledge or his judgment which is in fault.
In order that we may have the right to accept his testimony as ground for believing what he says, we must have reasonable grounds for trusting his veracity, that he is really trying to speak the truth so far as he knows it; his knowledge, that he has had opportunities of knowing the truth about this matter; and his judgment, that he has made proper use of those opportunities in coming to the conclusion which he affirms.
However plain and obvious these reasons may be, so that no man of ordinary intelligence, reflecting upon the matter, could fail to arrive at them, it is nevertheless true that a great many persons do habitually disregard them in weighing testimony.
The excellent moral character of a man is alleged as ground for accepting his statements about things which he cannot possibly have known. A Mohammedan, for example, will tell us that the character of his Prophet was so noble and majestic that it commands the reverence even of those who do not believe in his mission.
So admirable was his moral teaching, so wisely put together the great social machine which he created, that his precepts have not only been accepted by a great portion of mankind, but have actually been obeyed.
His institutions have on the one hand rescued the negro from savagery, and on the other hand have taught civilization to the advancing West; and although the races which held the highest forms of his faith, and most fully embodied his mind and thought, have all been conquered and swept away by barbaric tribes, yet the history of their marvellous attainments remains as an imperishable glory to Islam.
Are we to doubt the word of a man so great and so good? Can we suppose that this magnificent genius, this splendid moral hero, has lied to us about the most solemn and sacred matters? The testimony of Mohammed is clear, that there is but one God, and that he, Mohammed, is his Prophet; that if we believe in him we shall enjoy everlasting felicity, but that if we do not we shall be damned.
This testimony rests on the most awful of foundations, the revelation of heaven itself; for was he not visited by the angel Gabriel, as he fasted and prayed in his desert cave, and allowed to enter into the blessed fields of Paradise?
What should we answer to this Mussulman? First, no doubt, we should be tempted to take exception against his view of the character of the Prophet and the uniformly beneficial influence of Islam: But if we chose to grant him all these assumptions, for the sake of argument, and because it is difficult both for the faithful and for infidels to discuss them fairly and without passion, still we should have something to say which takes away the ground of his belief, and therefore shows that it is wrong to entertain it.
What means could he have of knowing that the form which appeared to him to be the angel Gabriel was not a hallucination, and that his apparent visit to Paradise was not a dream?
Grant that he himself was fully persuaded and honestly believed that he had the guidance of heaven, and was the vehicle of a supernatural revelation, how could he know that this strong conviction was not a mistake? Let us put ourselves in his place; we shall find that the more completely we endeavour to realise what passed through his mind, the more clearly we shall perceive that the Prophet could have had no adequate ground for the belief in his own inspiration.Free honesty papers, essays, and research papers.
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