The moral of the life or mor of the money

The articles are positioned in relation to each other. We advise to read them in succession.

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Mercredi 21 novembre 2007

1 - Should moral be taught?

The contemporary design of moral denies the existence of a universal moral which would define a good and an evil common to all the human beings.
The abundant production of different morals during the history is a fact that seems to corroborate this conviction.
The term "moral" become thus suspect is rejected. A hypocritical attitude, because it is replaced by expressions such as: citizen spirit, good citizenship...
The teaching of moral is refused because the fashion is of saying that it is a business of family and in same time one requires young adults that they adhere to the principles and the values of the universal declaration of the humans right and of the citizen without having been taught or educated.
One is astonished by the antisocial behaviours of certain minors whereas education national relies on the family to educate and whereas families for lack of reference mark deliver their offspring to the formatting of the media.
Teaching moral ? And which moral? This blog wishes to contribute a share to this debate.

par Ya Santal publié dans : Foreword
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Jeudi 22 novembre 2007

2 - A rupture between nature and culture ?

Moral is a system of rules defined starting from a certain design of the good and evil. The largest philosophers wondered about the existence of a true good. The generally defended current conviction denies the possibility of defining an absolutely true good and consequently, a universal moral which would be asserting oneself to all the men by the force of his truth as well as the mathematical rules. This negation lets suppose that the sense of the human life would escape the rationality which chaired the biological evolution of the biosphere.
In the current state of scientific knowledge, the idea that it can exist a piece of the universe which is not rational is not easily conceivable. so, it appears not very probable as the appearance of the human culture is the occasion of a rupture of coherence in the chain of all the processes which made to evolve the living matter, of the bacterium monocellulaire to extraordinary complexity human being. Even if there is no intention (divine) in this fabulous history of the life which continued on several billion years, the constancy of nature to respect a logic of production of the life is remarkable. Several laws were already found by the scientists. Well-known L`une of them is the law of the natural selection of Darwin.
Thus, according to contemporary moralists, the appearance of the human culture would come in rupture from coherence and would be opposed to nature whereas it is the fruit. The culture would not be any more one evolution in the biosphere, but a change mortal for the species which would be victim.

par Ya Santal publié dans : A - The foundation of the moral of the life
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Samedi 24 novembre 2007

3 - Coherence between nature and culture ?

Alive nature is distinguishable from mineral nature by two characteristics: reproduction and the finality of its existence. The alive beings have the capacity to reproduce by themselves by the copy and the transmission of the molecular information which they carry in them. By the play of the natural selection, only the adaptable individuals survive and transmit to the following generations, the genetic characteristics which saved them. This selection quickly produced alive beings whose biological organization was equipped with a whole of average physiques and energy clean not only to ensure their survival but also to defend at all costs. Their reaction vis-a-vis to the danger confirms the reality of a life instinct which pushes them to live. The life wants to live for not other reason to extend its existence in its integrity. This observation reveals a fundamental law of the life. Whereas in the mineral world, the duration is the condition of the existence, in the biosphere, it becomes a finality.
   Among the most evolved animal species, one of them, the mankind, was different by a hypertrophy from the brain. Thanks to the capacity of invention which this organ got to him, the man deprive the environment of the control of his destiny. Its intellectual power has almost freed him from the law of the natural selection. The environment ceased for him, to be a factor of determining selection, sciences taking its responsability to reduce natural deficiencies and the accidental wounds.
   Its mastery exceeding the mastery of its own evolution gave him the capacity to put a stop to the existence even of its specie. Emancipated of the constraint of the food and of the constraint of the breeding which limits the signification of the animal life to its own durability, the man saw his freedom extending at the point to be able to act in the opposition even to the laws which gave birth to it. The man can consciously be at the origin of his own disappearance. But this disastrous destiny is not inevitably a fate.
   Indeed, if one sees in this freedom a rupture with nature, this one is not in the absence of coherence of the culture, but only in the possibility of its lack. Man voluntarily can , or by unconsciousness, breaks off the natural signification of the life which is the durability. But the men individually, in their larger majority, do not wish that.
   Who can refute the idea that the human beings are not fixed to their life as with the life of their children and that consequently, it wishes a long destiny to their own specie. This will to live and to make perpetual the specie is incontestably the expression of the natural life instinct which one observes in all the alive ones. In the nature, this creative energy takes part in the evolution of the species by its submission to the biological and ecological laws. In cultural space, if freedom not obeying these laws, is not limited by suitable rules, the human action loses its coherence with that of nature.
   The community of signification between that of the alive nature which is to last and that of the culture which is expressed by the love of the man for his life, legitimates the project of founding the signification of all our behaviors on the respect of the human life.
   To a common fundament of an ultimate project corresponds a universal moral and which is called the moral of the life when its fundament is the respect of the human life.

par Ya Santal publié dans : A - The foundation of the moral of the life
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Lundi 26 novembre 2007

4 - A functional approach

Unfortunately, even benefiting from a broad consensus on its legitimacy, this moral thus defined does not solve at all the problems raised by its application. One only has to observe the daily practices in various religions and philosophies with morals respecting the life to note contradictory behaviors. The same fundament, because of all possible interpretations can be at the origin of morals to the ambiguous and debatable values.
To try to lift the arbitrary one in the interpretation of the good and the evil, we will oppose to the mystical and ideological approaches, a functional approach of morals.
With a fundamunt of the moral on the respect of the human life, the definition of the good and the evil is a bit clarified but not sufficiently for defining values and taboos with rigour and precision.
What does mean respecting the life ? openning out it, sacrificing ? is the life of the group more important than the individual life ? how to reason on the abortion and the euthanasia ? Is the intention more important than the consequence ? Without another precision on the functioning of morals which only its fundament, it is difficult to answer these questions without losing your way in the labyrinth of interpretations.

par Ya Santal publié dans : A - The foundation of the moral of the life
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1 - Should moral be taught?

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