Theology 1 Past Paper PDF 2024-2025

🍉 THEOLOGY 1 1ST SEMESTER A.Y. 2024 -2025 constant yearning for something that is temporal and fleeting. UNIT 2 Called to Happiness...

🍉 THEOLOGY 1 1ST SEMESTER A.Y. 2024 -2025 constant yearning for something that is temporal and fleeting. UNIT 2 Called to Happiness Eudaimonism A search for the True Happiness ➔ The highest form of happiness can be The Moral Good of Human Acts acquired through the practice of virtues. For Aristotle, these virtues are actions turned into good habits which lead a person to Worldviews/Trends in Achieving transcend his/her passions. Happiness GOD AS THE ULTIMATE HAPPINESS OF THE Hedonism HUMAN PERSON ➔ To seek the pleasurable is the primary reason St. Thomas Aquinas on Happiness of human behavior. ➔ Happiness equates with pleasure. Pleasure ➔ Happiness as end. ranges from the physical exhilaration to the ◆ Human beings have the power of material things which the world cunningly reason to determine what seems offers. good for them and the power of free ➔ The hedonist chases physical pleasures as will to choose what goods they will gateway to what will satisfy inner longings. In seek and how they will go about the end, after the fleeting feeling has welled obtaining them. Thus, according to up, the emptiness remains and the same Aquinas we are masters of our own cycle of chasing after pleasure continues actions. without providing the authentic remedy to ◆ Those goods that we seek are goals their insatiable yearnings. or ends, the things we hope to achieve by our actions. Materialism and Consumerism ◆ The angelic doctor adds, "although the end be last in the order of ➔ Material possession, success, and progress execution, yet it is the first order of are the highest values in life. This doctrine the agent's intention and it is in this highly values the material realm and is way that it is a cause." opposed to intellectual and spiritual values. St. Thomas Aquinas on Happiness: What it is, ➔ An upshot of materialism is Consumerism, What it consists, and How to obtain it (ST I-iI, Q.2, Prologue). which believes that personal wellbeing and Kevin Vost, Psy.D., One Minute Aquinas: The happiness depend, on a very large extent, on Doctor's Quick Answers to Fundamental Questions. Manchester. New Hampshire, the level of consumption, particularly on the Sophia Institute Press, 2014). Pp 30-31. purchase of material goods. ◆ St. Thomas asserts that human ➔ Like hedonism, buttressing one's happiness on beings are not so much pawns who material things, in the end, only throws a are pushed by the random events of person into a cycle dissatisfaction and their past as masters of their fates who are pulled by future goals of their own making. LECTURE # | COURSE – TITLE ◆ Aquinas insists that an end acts as a final cause, a cause for the sake of Partial/Apparent “Good” ➔ The will is naturally inclined to the good, but which human beings undertake to do man may deliberately choose something that something. is morally bad. ◆ Aristotle and Aquinas agree that ➔ In this case, the will chooses a although each individual has his/her partial/apparent good that the will itself has own personal likes and dislikes, commanded the intellect to present as such. he/she acts, most of the time, for the Because of its fixed inclination to good, the very same final, last end will can choose something bad only when it ◆ So, what then is that final end? is presented under its good aspects. False Happiness This error of appreciation of the intellect is due to disordered disposition of the will with respect to its ➔ According to St. Augustine, "all men agree in last end, and the means leading to it; therein lies the desiring the last end, which is happiness." culpability (guilt) of the choice. ➔ Why, then, do individual men and women act so very differently and achieve such differing Two Kinds of Happiness: degrees of happiness? ➔ St. Thomas notes that "to desire happiness is ➔ An imperfect happiness while here on earth. nothing else than to desire that one's will to ➔ A perfect happiness consisting of the beatific be satisfied. And this is what everyone vision of the Uncreated Good (i.e., God) in desires." heaven. ➔ And this is what everyone And yet, "all do not ➔ Augustine expressed this so beautifully in his know happiness; because they know not in writing, "Our hearts are restless until they what the general notion of happiness is rest in you." found." ➔ Augustine refers to God who is the ultimate ➔ In determining what will bring happiness, St. source of every good thing and the end Thomas starts by enumerating some towards whom human beings ought to direct common false contenders, which are as all their actions. popular and alluring today as they were in the thirteenth century, namely: wealth, power, Happiness in God as the Ultimate Goal of honor, fame and glory. Human Beings ➔ These are only means to the end of happiness itself and none of them ever ➔ Happiness is associated with the meaning of completely brings satisfaction. life. ➔ "In the depths of his heart there always Absolute Good remains yearning for absolute truth and a ➔ The only object that necessarily attracts the thirst to attain full knowledge of it. This is will is the Absolute Good, perfectly known as eloquently proven by man's tireless search such. for knowledge in all fields." Pope John Paul II ➔ Partial goods, or even God himself ➔ St. Thomas Aquinas points out: "every agent imperfectly known, will not attract the will acts for an end; otherwise, one thing would necessarily. not follow more than another from the action of the agent." LECTURE # | COURSE – TITLE St. Thomas Aquinas clarifies how rational WILL HE FIND THE TRUTH AND HAPPINESS HE NEVER beings differ from irrational beings in their STOPS SEARCHING FOR. (CCC, 27) pursuit of an end: Jesus brings the question about morally good action ➔ Irrational creatures seek their end by means back to its religious foundations, to the of natural inclination. acknowledgment God of who alone is goodness, ➔ In rational creatures, this inclination is caused fullness of life, the final end of human activity, and by the deliberation of the intellect, which perfect happiness. knows the end as good, and the free decision of the will." "Do not be conformed to this world but be ◆ As the faculty that chooses, the will transformed by the renewal of your mind, that you empowers the person to choose may prove what is the will of God, what is good and which path to take on the way to acceptable and perfect." (Rom 12:2). happiness: whether right or wrong Relationship between the Human Person's God's Commandments: Criteria in Rationality and the Totality of His Being: Attaining Eternal Life ➔ JPIl elucidates the connection between ➔ All human persons are oriented towards the eternal life and obedience to the decalogue good, in virtue of their rationality. in his remark: ➔ This good is broken down and made up of the ➔ "God's commandments show man the path basic goods of the person, which are of life and they lead to it." perfective of him, or her. ➔ the decalogue sheds light on the dignity of ➔ The knowledge, right ordering, and the human person, and consequently our harmonizing of the human goods by reason, obligation to respect it. and the moral effort to pursue them ➔ The 10 Commandments are: throughout a lifetime, are necessary for ◆ Reflections about the good of the human happiness. person at the level of the many ➔ If disorder enters here, it upsets the balance different goods which characterize his of a person's life and affects their happiness. identity as a spiritual and bodily e.g., housing and nourishment and material being in relationship with God, with his well-being serve human life and not vice neighbor and with the material versa. world. ◆ Teach us man's true humanity. They "Man seeks his last end in his actions by knowing that shed light on the essential duties, and last end (God) and wanting it." SO indirectly on the fundamental rights, inherent in the nature of the "How is it, then, that I seek you, Lord? Since in seeking human person. you, my God, I seek a happy life, let me seek you so ◆ "You shall not murder; You shall not that my soul may live, for my body draws life from my commit adur ase witness note soul and my soul draws life from you. God alone negative precepts, which express with satisfies." particular force the ever urgent need St. Augustine, Confessions to protect human life, the communion of persons in marriage, THE DESIRE FOR GOD IS WRITTEN IN THE HUMAN HEART. private property, truthfulness and MAN IS CREATED BY GOD AND FOR GOD; AND GOD people's good name. NEVER CEASES TO DRAW MAN TO HIMSELF. ONLY IN GOD LECTURE # | COURSE – TITLE Beatitudes: Call to Perfection The second group explains our duty to serve our neighbor. ➔ The Beatitudes respond to man's natural desire for happiness. ➔ Blessed are those who hunger and thirst ➔ This desire is of divine origin. God has placed after righteousness. The active life should be it in the human heart in order to draw man to devoted principally to one's duty and the One who alone can fulfill it." The spontaneous inclination to serve one's Beatitudes are more about basic attitudes neighbor. and dispositions than about particular rules ➔ Blessed are the merciful. But spontaneous of behavior. There is no separation between inclination also leads us to go beyond what is them and the commandments since both are strictly due to others and show them oriented to eternal life. generosity, understanding and forgiveness, ➔ The Beatitudes: and indeed gratuitously without expecting ◆ Suggest commitment to live out the anything in return. different suggested attitudes to attain the graces promised by God. The third group brings forth the ◆ Give an idea that the true happiness importance of living a contemplative life. that we should pursue cannot be totally attained in this world through ➔ Blessed are the pure of heart. We say of men temporal things but eternally reside who triumph over the passions, in heaven. ➔ Blessed are the peacemakers. The virtues ◆ Articulate that the destiny of man can gifts, which perfect man in his relations with be achieved through service and the his neighbor, have peace as their effect, as contemplation of heavenly things. we read in Isaiah: "The work of justice shall be peace" (32:17). The first three beatitudes are dedicated to Old Testament New Testament removing the obstacles, which purely material goods can present to be genuine Emphasized the External Emphasized the Internal happiness. Actions we need to Dispositions we need to follow have. ➔ Blessed are the poor in spirit, refers to the need for detachment either from riches or honors, which results from humility. The next ➔ The Beatitudes do not suggest certain actions two beatitudes restrain and moderate the but correct dispositions and attitudes they irascible and concupiscible appetites remain necessary in forming our will to respectively. choose the Good and turn to God. ➔ Blessed are the meek, protects man's ➔ They are reminders that are given to us so irascible nature from falling into excessive that we can become "morally good persons anger and keeps it within the bounds of and attain our integral human fulfillment reason. (everlasting happiness) in Jesus Christ. The ➔ Blessed are those that mourn, moderates Beatitudes indicate a way of life, a life that man's desire for pleasure by keeping it in finds its full actualization in God, the one true proportion, which is the effect on us when we source of happiness. suffer trials, tribulations and the death of loved ones. LECTURE # | COURSE – TITLE Two Forms of Utilitarianism UNIT II. CALLED TO HAPPINESS LESSON B: Act Utilitarianism. THE MORAL GOOD OF HUMAN ACTS 1. THE NATURE OF HUMAN ACTS ❖ Holds that in any given situation, you should choose the action that produces the greatest good for the greatest number of people; APPROACHES TO ETHICS Rule Utilitarianism. Three major moral theories that offer varying solutions, view good differently, and expect people to ❖ Teaches that we ought to live by rules that, in act in certain specific ways. general, are likely to lead to the greatest good for the greatest number. Rule utility differs a. Teleological Ethics / Consequentialism from Act utility by allowing us to refrain from (Utilitarianism) acts that might maximize utility in the short run and instead follow rules that will b. Deontological Ethics (Categorical Imperative) maximize utility for the majority of the time. c. Virtue Ethics (Eudaimonism) b. Deontological Ethics a. Teleological Ethics/Consequentialism 18th century German Philosopher, Immanuel Kant viewed morality in terms of categorical imperatives, Focuses on the results or consequence of our actions i.e., commands that you must follow in all situations and treats intentions as irrelevant because good and circumstances. consequences are equivalent to good actions. For Kant, moral obligations are derived from pure Utilitarianism reason. What is right and wrong is totally knowable just by using your intellect. 18th century, Jeremy Bentham and John Stuart Mill and much earlier the Greek (341 to 270 B.C.E.) Categorical Imperative Epicurus, taught that the merits of actions should be It is an unconditional obligation, regardless of our gauged in terms of the happiness or pleasure that will or desires, and regardless of any consequences they produce which might arise from the action. It doesn’t matter whether you want to be moral or not because the Ultimately, we want the things that we want because moral law is binding on all of us. they give us happiness. ○ there is only one truly good thing: goodwill chosen Utilitarians agree that a moral theory should be out of a feeling of moral duty. grounded on something intuitive, basically in the ○ if an action is not done with the motive of duty, then primal desire of humans to seek pleasure and avoid it is without moral value and therefore meaningless. pain. Unlike hedonism, utilitarianism is not self-centered Popular Formulations of Categorical Imperative : as it is other-regarding by thinking that “we should always act so as to produce the greatest good for the Universalizability Principle. greatest number of people even if it means “Act only according to that maxim which you can at sacrificing our own pleasure.” the same time will that it should become a universal This is known as the principle of utility, which implies law without contradiction.” that choosing the greatest good for the greatest Formula of Humanity. number of people. LECTURE # | COURSE – TITLE “Act so that you treat humanity, whether in your own well-lived life, irrespective of the emotional state of person or in that of another, always as an end and the person experiencing it. never as a mere means. A virtue is a habit or quality that allows individuals to c. Virtue Ethics succeed at their purpose. Therefore, Virtue Ethics is only intelligible if it is teleological (i.e. it includes an Aristotle emphasizes the pre-eminence of the account of the purpose or meaning of human life), a individual’s character rather than following a set of matter of some contention among philosophers rules about the acts themselves (Deontology) or their since the beginning of time. consequences (Consequentialism). This moral theory Aristotle, categorized the virtues as: holds that from being good people, right actions A. moral virtues (including prudence, justice, could follow effortlessly. fortitude and temperance). Each was a golden mean, or desirable middle ground, between two Human beings who have a fixed nature, can flourish undesirable extremes. according to Aristotle, by adhering to their specific B. intellectual virtues (including "sophia" or nature. theoretical wisdom, and "phronesis" or practical Nature has built in human beings the desire to be wisdom). virtuous or to have virtues, which entails doing the right thing, at the right time, in the right way, in the Table of Virtue and Vices right amount, toward right people. Virtue is understood as the midpoint between the extremes of deficiency and excess, which Aristotle calls vices. For Aristotle, character is developed through habituation, i.e., by doing it over and over again, to the extent that eventually becomes part of your character. The kind of person who virtuously lives is the kind of person who will do good things. According to Aristotle, we should become virtuous persons so that we can attain the pinnacle of humanity or achieve what is known as eudamonia, i.e., a life well-lived also known as human flourishing. Eudaimonism: classical formulation of Virtue Ethics. ▪ the proper goal of human life is eudaimonia ("happiness", "well-being" or the "good life"), and that this goal can be achieved by a lifetime of practising "arête" (the virtues) in one's everyday activities, subject to the exercise of "phronesis" Christian morals presuppose following and imitating (practical wisdom) to resolve any conflicts or Jesus Christ, wherein every Christian becomes alter dilemmas which might arise. Christus (another Christ). ▪ Such a virtuous life would in itself constitute The supernatural virtues of faith and charity eudaimonia, which should be seen as an objective, transform the natural principle of morality into the not a subjective, state, characterized by the basic principle of specific Christian morality: to live for LECTURE # | COURSE – TITLE the sake of the Kingdom, in which all things, including FULL KNOWLEDGE + OWN WILL man, will find fulfillment in Jesus.” = HUMAN АСТ ◆ Freedom makes man a moral The Moral Good of Human Acts subject. Intellect + will= human ◆ When man acts in a deliberate intellect manner, he is—so to speak-the father of his acts. ◆ Being responsible for, these acts can Plants Animals Humans be morally classified; that is, they are Body Body Body either good or evil. EXPLAIN WHY AN ACT IS DONE + ACKNOWLEDGE AN ACT Vegetative Soul Sensitive Soul Rational Soul IS DONE BECAUSE ONE WANTED TO = HUMAN ACT Nutrition Nutrition, Nutrition, Growth, Growth, Reproduction Reproduction For St Thomas Aquinas, Human Acts are acts: ➔ Which we are responsible for. Growth Motion, ➔ Done with knowledge and love. Motion, Sensation ➔ Done with intellect and will. Sensation Reproduction Intellection, ➔ Freely chosen informed act. Volition ➔ Worthy of praise or blame. ➔ Has value for good or for evil. b. Acts of Man or Actus Hominis Intellect + Will = Human ➔ Those actions, which arise without the same true good amount of knowledge and freedom as human acts Intellect: capacity know what to is true-the truth. ➔ "Acts of man, as opposed to human acts, are will: capacity to decide and pursue what is good actions that man perform without being master of them through his intellect and will. 1. NATURE OF HUMAN ACTS In principle, acts of man are not the concern of morals, since they are not voluntary." a. Human acts or actus humani ➔ The natural acts of vegetative and sense faculties: digestion, beating of the heart, ➔ are those acts of the human person, which growth, corporal reactions, and visual or define him/her as human in contrast to the auditive perceptions. actions of other material created agents ➔ However, these acts become human acts more specifically animals. when performed under the direction of the ◆ acts that man does as a man, that is, will, as when we look at something, or of which he is properly master arouse ourselves. because he does them with full ➔ Acts of persons who lack the use of reason. sufficient knowledge and of his own Such is the case with children or insane will. persons. ◆ Human acts are therefore those acts ➔ Acts of people who are asleep or under the that proceed from a full deliberate influence of hypnosis, alcohol, or other drugs will. In them, the will is properly enlightened by the knowledge supplied by the intellect. LECTURE # | COURSE – TITLE ➔ In this case, however, there may still be some b. Freedom degree of control by the will. Also, there is indirect responsibility if the cause of the loss ➔ Freedom is what St. Augustine meant by his of control is voluntaryQuick, nearly automatic phrase: liberum arbitrium, translated as reactions, called primo-primi acts. "freedom of choice." ➔ These are reflex and nearly instantaneous ➔ It designates the sort of freedom that exists reactions, such as withdrawing one's hand where an agent has more than one after suffering an electric shock, in which the alternative: the alternative of doing this or will does not have time to intervene. that, the alternative of doing or not doing a ➔ Acts performed under violence or threat of particular action. In any case, the agent is in a violence. This includes physical or—in some situation of alternatives that are really there cases—moral violence. and really available to her or him. ➔ Freedom is an external personal value that 2. CONSTITUENTS OF HUMAN ACTS all human persons should realize. However, it ➔ There are three essential elements that must can also be an intrinsic characteristic or be present in order for an action to be capacity of the will that governs the human considered a human act, these are, namely: person in selecting among different options. a. Knowledge ➔ Therefore, with the later definition two senses b. Voluntariness can be derived: c. Freedom ◆ freedom depends on the available choices present - to choose among alternative acts; to choose between a. Knowledge committing or omitting an act; ◆ from the possible choices, the human ➔ The intellectual constituent of the human person decides on what choice to acts. take without external influence ➔ Those actions that are desired are fruit of forcing him/her to act (or not to act). knowledge. ➔ Those known actions may be judged as c. Voluntariness moral and immoral. ➔ A person's reason "cannot will without ➔ Voluntariness “is a formal quality of human knowing what object he is concerned without acts whereby any action or omission results master therefore, conscious of the act he is to from a principle within the agent and from perform in order to realize the aim, and some knowledge which the agent possesses without evaluating the action in its concrete of the end.” nature as a desirable good or undesirable ➔ When a person “knows the end of his work to evil, which appraisal also includes the the greatest degree and moves towards it, judgment on the moral value of the act." the voluntary character of his actions is ➔ The prerequisite of choosing to act is the present to the greatest degree.” adequate awareness of the agent in what ➔ Voluntariness is a characteristic of human act he/she intends to choose. that is not simply chosen but desired or willed. ◆ Peschke Having sufficient or full knowledge of the act itself as well as the end of the act and having full consent of the will in performing the action qualifies voluntariness. LECTURE # | COURSE – TITLE ➔ Therefore, those actions performed without help us to determine the moral character of proper the human act. ➔ knowledge and acted out with internal and a. Object of the act itself, external coercion (or not deliberate) cannot b. Intention or the end of the act be considered voluntary. c. Circumstances of the act. ➔ All voluntary acts are human acts; like a student, who knows cheating is a punishable 1. OBJECT (Finis Operis) school offense, has chosen to commit the act to get good grades, makes a voluntary act. ➔ natural purpose accomplished by the act ➔ If a man is not free to choose what he would ➔ a good toward which the will deliberately like according to his insight and will but has to directs itself act against his will, his actions is not free and ➔ the means consequently not a human act. ➔ morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good. Kinds of Voluntary Acts Objective norms of morality express the rational order of good and evil, attested to by Perfectly act which is performed with full conscience. (CCC 1751) Voluntary Act attention and full consent of ➔ The object or action is the one to be judged the will. as moral or good, immoral or evil, or amoral Imperfectly act which is performed with or indifferent. Voluntary Act imperfect and partial ➔ the matter/material element of the human attention or consent. act or the “substance of the moral act.” Directly act is intended as an end in there are actions which are intrinsically evil, i.e., even Voluntary Act itself or as a means to another when performed with a good intention remain to be end. evil. Judging the morality of an act does not depend on the act alone. To understand the totality of the Indirectly act is not intended but merely morality of a certain act also depends on the Voluntary Act permitted as the inevitable intention of the agent and the circumstances that result of an object directly define the action. willed. B. INTENTION (Finis Operantis) Negatively will affects something Voluntary Act negatively by the voluntary ➔ resides in the acting subject: an element omission of an act which could essential to the moral evaluation of an action have altered an evil to another because it lies at the voluntary source of an person or helped him secure a action and determines it by its end good. ➔ indicates the purpose of doer pursued in the action ➔ a movement of the will toward the end: it is 3. Sources of Morality concerned with the goal of the activity; aims ➔ The Catechism of the Catholic Church at the good anticipated from the action highlighted the three sources of morality that undertaken ➔ the end LECTURE # | COURSE – TITLE ➔ not limited to directing individual actions, but intention will never make his evil can guide several actions toward one and action be judged as good. Passing an the same purpose; it can orient one's whole examination definitely is a worthwhile life toward its ultimate end. (CCC, 1752) end, but if you cheat in order to pass ➔ Without it, an act is meaningless and will never be deemed praiseworthy. considered accident ➔ An objectively evil act may become more ➔ secondary element of a moral act evil. An evil act with an evil intention will make the act doubly evil, in the same manner as, a good act with a good intention will be judged ➔ An indifferent act may become morally good doubly good. or evil. Indifferent acts cannot be judged as ◆ you lie just to intentionally cover up neither good nor evil. Their morality may your fault. depend on their intention. If an indifferent act has good intention, the act becomes good, so Object/Means Intention/End Quality if otherwise, it will be considered evil. ◆ Talking, per se, is neither moral nor + + ++ immoral. However, if the intention of + - - talking is to destroy the reputation of another person, then, it becomes evil. - + - On other hand, talking in order to save an innocent man from a certain - - -- crime that he did may be judged as good. ➔ An objectively good act may become morally C. CIRCUMSTANCE evil. An evil intention will make a good act evil. ➔ secondary element of a moral act. ◆ Donating to charitable institution just ➔ They contribute to increasing or diminishing to show off makes the whole action the moral goodness or evil of human acts evil. Praying is an objectively good (for example, the amount of a theft) - nature action. But if you pray for the person ➔ They can also diminish (mitigate) or to meet a certain misfortune will increase (aggravate) or negate the agent's make the act unacceptable. responsibility (such as acting out of a fear of death) - accountability ➔ An objectively good act may receive more ➔ of themselves, cannot change the moral goodness. A good act will become more quality of acts themselves; they can make praiseworthy if it has a good motive. neither good nor right an action that is in itself ◆ giving alms to the less fortunate for evil. (CCC, 1754) the greater glory of God. We can express our love to God if we help and Circumstance of Person (Who) love our neighbor. ➔ The subject or the person who does or ➔ An objectively evil act can never become receives the action. good in spite of good motive. The end doesn't justify the means. Circumstance of Place (Where) ◆ the story of Robin Hood who steals from the rich to give to the people ➔ The setting or place where the agent may sound heroic, however, his good performs an action. LECTURE # | COURSE – TITLE ◆ Fear or Social Pressure Circumstance of Time (When) ◆ Violence ➔ The time of the action performed. ◆ Dispositions or Habits Ignorance Circumstance of Manner (How) ➔ lack of knowledge about a thing in a being ➔ The way the agent manages to do his capable of knowing. act or the manner in which an act is ◆ Invincible: man is not able to dispel made possible by such reasonable diligence; completely takes away the Circumstance of Means (By what voluntariness of the malice and means) hence its responsibility too. ◆ Vincible: can be dispelled by simple ➔ Although man's intention may be diligence; voluntary in cause; normally good, if the means of provoked by conscious negligence or attaining the end are illicit or unlawful, even bad will his acts are immoral. ◆ Simple: some, but not enough diligence Circumstance of Thing ◆ Supine/crass: though not directly ➔ The special quality of the direct object willed, could and should be cleared of the act. up, but left undisturbed due to negligence or laziness PRINCIPLE OF DOUBLE OF EFFECT ◆ Affected: deliberately fostered to avoid obligation that knowledge ➔ First, The moral object may not be evil in might bring to light itself. ➔ Second, The good and evil effects must Error, False Judgment, or Conviction proceed at least equally directly from the act. ➔ Third, The intention of agent must be good. ➔ Arises from deficient education, bad The agent may not intend or approve of the company, or misleading information. One is evil effect. not responsible for the consequences of ➔ Fourth, There must be a proportionately errors made in good faith. grave reason in order to permit the evil effect. Inattention 4. IMPEDIMENTS TO MORALITY ➔ Impediments to human freedom are realities ➔ Refers to momentary deprivation of insight. with which ethics and jurisprudence must If attention is completely lacking, there is no reckon concerning the morality of the human human act. act: ➔ Impairments of required knowledge Passion and Concupiscence ◆ Ignorance ◆ Error, False Judgment, or Conviction ➔ concupiscence: natural inclination or ◆ Inattention movement of the sensitive appetite ➔ Impairments to free consent apprehended by imagination that precedes ◆ Passion and Concupiscence the free decision of the will, towards what is consciously perceived as sensuous evil LECTURE # | COURSE – TITLE ◆ Antecedent: not wilfully stimulated ◆ Perfect: complete resistance is given by will: sudden feeling or ◆ Imperfect: some resistance shown uncontrolled surge but not as much as should be ◆ Consequent: deliberately aroused by will; intellect is aware of hidden Dispositions or Habits passion, and will chooses to foster or arouse passion ➔ Facility and readiness in acting in a certain ➔ passion: undergoing; when sensitive manner or a firm and stable behavior pattern, appetite operates, the body undergoes some acquired by repeated acts; weakens intellect modification, some change. and will. ◆ concupiscible: related to good and ➔ Deliberately admitted habits don't lessen evil simply: love and hatred; desire voluntariness; resulting actions are voluntary and aversion; joy/delight, and sorrow/grief/pain. ◆ irascible: related to good and evil under the aspect of difficulty; hope and despair; fear/timidity and courage/daring, and anger. Fear or Social Pressure ➔ Mental trepidation due to apprehension of an impending evil or danger. It is fear of the senses and not intellectual fear which is one of the passions, (e.g. threat of torture ➔ The emotion of fear, which completely darkens the mind or paralyses the will, prompting agent to shrink from threatening evil excuses from imputability; can be grave or slight ◆ Grave: aroused by danger regarded by most people as serious ◆ Slight: aroused by danger not serious and grave danger not very probable Violence ➔ Compulsive influence brought to bear upon an agent against his will or a resisting person by some outside physical force or extrinsic agent. ➔ There is imputability except in so far as the inner will may have consented or external resistance have fallen short of the degree necessary and possible in the circumstance. LECTURE # | COURSE – TITLE Term 1 Description ★ Example ➔ COLOR PALETTE XXXXXXXXXX XXXXXXXXXX XXXXX LECTURE # | COURSE – TITLE