Analysis Of Susan Wolf's Description Of The Moral Saint

William James is recognized to be the most interesting and inspiring of philosophers in the US, and the second of the three prominent pragmatists. James engineered a philosophy deepened by his psychological proficiency and a philosophy that was rich in philosophical ramifications by evading the plausibly rigid systems of the European rationalists. In the essay written by William James “What Makes a Life Significant,” I formulated three philosophical questions that most readers will relate to as they read the context. The first question is: Are men’s lives leveled up as well as leveled down? The second question is: Is not one man as good as another? The third question is: What is the meaning of an Ideal? This paper will analyze and discuss the

In Susan Wolf’s, “Happiness and Meaning: Two Aspects of the Good Life” Susan writes what makes a meaningful life, her belief is as followed “Active engagement in objective worthwhile activities.” Wolf believe this is the solution to a happy life instead of a depressing and sad one. Wolf said that both Active engagement and objective worthwhile activities need to be present to have a meaningful life. Thought the page, we will see how Wolf arguments requires both parts to accomplish meaningful life then we will make an objection to the arguments which I will then respond to argue against showing why the objection is false.

Herman Melville's Billy Budd provides us with a summation and conclusive commentary on the ambiguities of moral righteousness and social necessity. The conflict that arises pitting natural justice in opposition to military justice essentially deliberates over whether the sacrifice of the individual is required for the continuum and conservation of social order. The deep allegorical theme of the passion of Christ that resides in Billy Budd illustrates Melville's adjudication on this issue. The sacrifice of Billy Budd for the upholding of social order is an illusionary backdrop to Christ offering up His life for the forgiveness of the sins of mankind. Melville implements this theological staple

Susan Wolf, in her article Moral Saints (1982), suggested that it’s best not to be a moral saint. In my paper, I want to reject the claim view by claiming it may be better to be a moral saint. My argument would have the following structure: 1. Having personal excellence would result in some personal characteristics lost and unhappiness in some degree. 2.

When it came to the Late Middle Ages, the Church’s influence in not only the religious realm but political and economic spectrum had an ultimate effect in shaping the everyday lifestyles of the people living in this time era. Due to this grand power, the fundamentals of what it meant to be a certain type of person or character was molded through this spiritual values and morals. In the reading of Clara Claris Praeclara, the elements of what it meant to be pious can be gathered with most importantly, what element was most valued for a person to be most pious.

The author and I share the same perspective on how a person can live a good life without focusing all of their energies and efforts into helping others while remaining thoughtful and impartial their entire life. Someone without hobbies or without personal ambitions is certainly missing out on an important part of life and while it can make a person happy to be able to help others, it also is important to find ways to make yourself more well rounded and interesting. Plus, if a moral saint is living only to serve others, then what happens when someone turns their back on them after the moral saint offers their help? Then are they living to help others, or do their moral actions serve no purpose? Also, is the particular moral saint being moral out of the love for helping others, or because he or she will receive praise for their particular actions?

The attitudes portrayed in Alexander Pope’s An Essay on Man and Jonathan Swift’s “A Modest Proposal” towards mankind is strikingly similar. Both acknowledge the view that man has dominion over the earth, as created and instituted by God. However, the difference is seen in their approaches to this subject. Pope primarily focuses on man’s pride and place in society, whereas Swift discusses how man deals with certain situations reasonably or unreasonably. Pope and Swift present situations that man has to face in conjunction with illogical conclusions. Besides exhibiting illogical conclusions, they also show the selfish, prideful, rebellious, jealous, and the ungrateful characteristics of man.

According to Wolf, a moral saint is essentially someone “whose every action is as good as possible, a person, that is, who is as morally worthy as can be’. In order to reach moral perfection, she argues, their lives are committed to “ improving the welfare of others or of society as a whole’. Wolf established the image of two types of saint, the Loving Sait and the Rational Saint. The Loving Saint, supposedly established on the traits of the utilitarian ideas, devotes their ‘own happiness in the happiness of others, and so he would devote himself to others gladly, with a whole and open heart’. The Rational Saint on the other hand, has the same ingredients to happiness as most of us, finds pleasure in material goods, but out of duty, sacrifices personal interest for the interest of others.

In an attempt to explain moral responsibility, Susan Wolf puts forth a modified version of what she calls the Deep Self View (DSV) first expounded on by Harry Frankfurt, Gary Watson and Charles Taylor (Perry et al. 460-462). The key to her argument the condition of sanity; a deep self must be sane in order to be considered morally responsible. However, I will argue that her attempt fails for the following two reasons:

In this paper I will pose three arguments that this example is faulty because it is oversimplified. I will argue that it overlooks important moral concerns, specifically reward. I will argue that it makes a faulty assumption

Gusdorf focuses on words. He believes that people need to have high value for them like some people do with the sacrament of marriage. His personhood may never be fully achieved during one’s life on earth because it is a continuous process. It is hard to listen to every word one says, and it is sometimes hard to follow through on promises one makes, but “to give one’s word shows the human capacity of self-affirmation despite all material restrictions” (122).

It is said that Narnia, by C.S.Lewis has multiple parallels to the Catholic faith. Whilst he denies the links, it is possible to draw parallels to the life of Christ and the characters provide lessons about moral conduct. Through an analysis of Peter and Edmund’s choices and subsequent actions insights into moral decision making are discussed. Further this, how religious guidelines provide people with ways to lead moral lives is explored with an emphasis on making informed decisions, conscience and

Monasticism has been a critical component in the continuous development of Christianity. Christian monastic communities demonstrate the immense degree of commitment one can demonstrate by virtue of their faith in Christ the Lord. Further, monastic communities are recognized for their pious acts selfless contributions to people in their communities and the world who are experiencing sickness, famine, devastated by natural disaster or are suffering from political turmoil. Saint Francis of Assisi and Saint Clare of Assisi are exceptionally influential figures in Christian monastic history and continue to inspire through their exhibited commitment to Christ. Indeed, unlike Jesus, no one is perfect and accomplishing God’s work is no easy task. In

In the pages recounting her life, the sixteenth-century Carmelite nun Saint Teresa of Ávila provides a specific view regarding how virtue is a gift granted by God that must be fostered through a Christian’s actions and community, a gift that is tested by corresponding vices. To Teresa, vices simply amount to twisted virtues.

Sinner is the Saint in The Heart of the Matter by Graham Greene The conflicts surrounding moral responsibility are outlined in Graham Greene's 1948 novel, The Heart of the Matter. The story outlines the plight of a man of principle who is unable to fulfill his responsibilities to himself, his wife, and God. Scobie, an upright assistant commissioner for the police, has little promise of improvement facing life with a small income, few friends, and a malcontent wife. As he becomes further trapped in his situation, he must choose between upholding religious and moral values or following his heart.