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Chapter 40 concludes it is impossible to make good decisions all the time because we can never know enough about the world, and the consequences of our actions. Hence, ethics can never emulate the scientific revolution by offering a simple set of rules for every situation, similar to those derived by Newton.
All we then need to add, to get to the fundamental principle of developed communism, is to assume that non-satisfaction of a need is a disadvantage. The corresponding principle of solidarity in respect of need says: if any member of society has an unsatisfied need, each member has a duty to produce its object (if they can).
The intensity of philosophic value is the degree it is generated or carried out, and may be regarded as the prevalence of the good, the object having the value. [10] It should not be confused with the amount of value per object, although the latter may vary too, e.g. because of instrumental value conditionality. For example, taking a fictional ...
First Things First, sub-titled To Live, to Love, to Learn, to Leave a Legacy, [2] [3] (1994) is a self-help book written by Stephen Covey, A. Roger Merrill, and Rebecca R. Merrill. It offers a time management approach that, if established as a habit, is intended to help readers achieve "effectiveness" by aligning themselves to "First Things".
That might mean quitting your job, selling your house, and going to work for a voluntary organization in India. More often, the commitment to a more ethical way of living will be the first step of a gradual but far-reaching evolution in your lifestyle and in your thinking about your place in the world.
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Covey says that one should balance and renew one's resources, energy, and health to create a sustainable, long-term, effective lifestyle. He primarily emphasizes exercise for physical renewal, good prayer, and good reading for mental renewal. He also mentions service to society for spiritual renewal. Covey explains the "upward spiral" model.
The golden mean is also a core principle in Musar literature in which practitioners are encouraged to bring every character trait (middah; plural middot) into a balanced place between extremes. For example, it is not good to have too much patience, but it is not good to live without any patience at all.