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The good effect must be caused by the action at least as immediately (in terms of causality, not—necessarily—temporally) as the bad effect. It is impermissible to attempt to bring about an indirect good with a direct evil. [4] Also formulated as: The means-end condition. The bad effect must not be the means by which one achieves the good ...
Meta-ethics is the study of the fundamental questions concerning the nature and origins of the good and the evil, including inquiry into the nature of good and evil, as well as the meaning of evaluative language. In this respect, meta-ethics is not necessarily tied to investigations into how others see the good, or of asserting what is good.
Phrases similar to forbidding evil and commanding good can be found examining texts of ancient Greek philosophers-- Stoic Chrysippus (d.207 BC) and Aristotle (d.322) -- and the founder the Buddha. [27] A particularly similar formulation is found in the book of Psalms: "Depart from evil, and do good; seek peace, and pursue it". (Psalm 34:14)
Manichaean theology teaches a dualistic view of good and evil. A fundamental belief in Manichaeism is that the powerful, though not omnipotent, good power (God) was opposed by the eternal evil power (the devil). Humanity, the world, and the soul are seen as the by-product of the battle between God's proxy—Primal Man—and the devil.
A fault of judgement, some false notion of good or evil, lies at the root of each passion. [6] Incorrect judgement as to a present good gives rise to delight, while lust is a wrong estimate about the future. [6] Unreal imaginings of evil cause distress about the present, or fear for the future. [6]
The seven core alignments are Principled (Good), Scrupulous (Good), Unprincipled (Selfish), Anarchist (Selfish), Aberrant (Evil), Miscreant (Evil), and Diabolic (Evil). An eighth alignment, Taoist, was introduced in the Mystic China supplement, but has not seen wide use. Each category contains answers to a set of questions on moral behaviours.
Robert Cummins, for example, argues that people should not be judged for their individual actions, but rather for how those actions "reflect on their character". If character (however defined) is the dominant causal factor in determining one's choices, and one's choices are morally wrong, then one should be held accountable for those choices ...
Epicurus was not an atheist, although he rejected the idea of a god concerned with human affairs; followers of Epicureanism denied the idea that there was no god. While the conception of a supreme, happy and blessed god was the most popular during his time, Epicurus rejected such a notion, as he considered it too heavy a burden for a god to have to worry about all the problems in the world.