Chapter 5 Flashcards

(81 cards)

1
Q

it is that quality by which we classify a human act as morally good or morally evil, such guality emanating from the act itself.

A

Morality

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2
Q

defers to the goodness or badness of an act

A

Morality

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3
Q

He defines it as that quality of human act whereby it measures up to what it should be as a step towards the objective last end of human action or fails so to measure up. It consists, therefore, in the relation existing beiween human acts and the norm of morality

A

Glenn

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4
Q

defines it as that quality of human act whereby it measures up to what it should be as a step towards the objective last end of human action or fails so to measure up. It consists, therefore, in the relation existing beiween human acts and the norm of morality

A

Morality

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5
Q

Is that quality of human act by which we call it (human act) right or wrong, good or evil

A

Morality

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6
Q

He states that morality is the quality of human act by which we call it (human act) right or wrong, good or evil

A

Norlito A. Ignacio

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7
Q

A human act is considered ___________________if it is done in accordance with God’s law and human reason.

A

MORALLY GOOD, or morally right

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8
Q

If the act is performed in violation of God’s law and human reason, however then such act becomes?

A

Morally evil or morally bad

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9
Q

Morality cannot exist, however, without two basic factors:

A

the determinants and norms

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10
Q

These aspects of the human acts are the determinants of morality (Ibid.). Such determinants are called:

A

The act itself and its object
The end of the agent
Circumstances

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11
Q

The object of the act refers to the very nature of the act itself.

A

The act and its object

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12
Q

An act is a physical tendency towards a definite objective or result.

A

Act itself

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13
Q

This objective is identified as the_____________________, which is distinguished from the_____________________.

A

end of the act (finis aperis)

end of the agent (finis operantis)

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14
Q

must agree with the norms of morality. It must be good in itself; it must be good in its objective; so in its circumstances.

A

Morally good act

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15
Q

A morally good act must agree with the:

A

It must be good in itself; it must be good in its objective; so in its circumstances.

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16
Q

performing the act is that which the agent wishes to attain by means of the act. The end is that which motivates the agent to make the act.

A

The end of the agent

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17
Q

a human act that is ____________cannot be made good by______________.

A

evil in itself

reason of the end

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18
Q

Glenn forwarded the following principles for our guide in formulating our ends of actions. They are as follows:

A

“An objectively good act done for a good end merits another goodness. from such end.”

“An objectively euil act done for an evil purpose takes new evil from the evil end of the agent.”

“An act which is objectively good but done for evil end, is entirely evil If the evil end is the whole motive of the act,”

“An objectively evil act cun never become good by reason of good end.”

“An act which is indifferent objectively. may become evil if its intended end is evil.”

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19
Q

The more good ends a good act obtains, the more meritorious the act becomes.

A

An objectively good act done for a good end merits another goodness from such end.

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20
Q

If the evil ends are numerous, so numerous too shall be the malice taken from the evil ends.

A

An objectively evil act done for an evil purpose takes new evil from the evil end of the agent.

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21
Q

It was stated above that an act to be morally good must be good in all the 3 determinants of morality. A good end cannot render an evil act good. After all, the end cannot justify the means ( the act). No end can ever justify evil means.

A

An objectively evil act can never become good by reason of good end

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22
Q

conditions prevailing within the environment in which the act was performed. These affect the performance of the act. Thus, these are determinants of the morality of the act.

A

Circumstances

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23
Q

the place refers to the locus of the act. “Where” means not simply the place. It asks what kind of place, the nature of the place.

A

Circumstances

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24
Q

means (ally) refers to the instrumentality that contribute to the commission of the act.

A

Circumstances

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25
means the manner or how the act was done.
What conditions
26
asks "when" Is the act done
Circumstances of time
27
An indifferent act becomes________________________depending on the circumstances.
morally good or morally evil
28
An act that is evil in itself can never be _____________________________.
converted good by circumstances.
29
A circumstance which is not ________________ does not totally_____________________ of an objectively good act
gravely evil damage the goodness
30
it as a rule, standard, or measure. It is something by which we gauge the goodness or evilness of an act.
Norm
31
He defines norm as a rule, standard, or measure. It is something by which we gauge the goodness or evilness of an act.
Ignacio
32
It is something with which an act conforms to be morally good; or violate to be morally evil; and neutral to be morally indifferent
Norm
33
There are two norms of morality:
Eternal Law of God and human reason of man
34
is the ultimate norm of human acts.
God’s eternal law
35
This ultimate norm is independent of any measure, hence called objective.
God’s eternal law
36
the conscience of a person telling him internally what ought he to do. This norm is found in the subject, hence called **subjective.**
Human reason (of man)
37
in the words of Babor, this is a rule of action, or a principle of conduct
Law
38
is best defined by St. Thomas Aquinas **the Angelic Doctor of the Church,** as "an ordinance of reason promulgated for the common good by one who has charge of society."
Law
39
means that it is an order coming from a legitimate authority. As an order, it is binding upon the subjects to obey. A law is not a request but a command.
A law is an ordinance
40
A law is not a product of the whims of the lawmakers, but the result of intellectual and rational study. As a product of reason, the law saw to it that the following qualities are present.
A law is an ordinance of reason
41
This incans that the law must be publicized in order to be made known to the people who will be subjected to it. The law takes effect only when the subjects are aware of it.
A law must be promulgated
42
In the first place, a law which covers not a mere single individual but a group of people or society, must serve the public good. A law should be a " liberating, agency and not an enslaving one" A true law directs men towards the attainment of their goals, temporary and ultimate.
A law must be for the common good
43
Unlike a precept that is applicable to bodr inclividuais and sociery, a law is applicable only to a community or society, to social institutions like the state and the church, among others. From these social groups come human laws. Stute laws are made in Congress, Senate or in Conventions or Malacanang Palace and are promulgated nationwide for the people to know. so with the Church laws for its members, like the Ten Commandments.
A law must be promulgated in society
44
The “one" refers to the legitimate lawgivers, be it a one-person or group of persons, like a President or the senate or Congress for the state. In the church, this may be the Pope or Bishop, or Church Council. Whether it be a single official or a council of leaders, these are the ones who have charge and care of society.
A law must be promulgated by one who has charge of society.
45
As a product of reason, the law saw to it that the following qualities are present:
A. A law must be just. B. A law must be honest. C. It is possible to be fulfilled. D. It is useful as guide to attain a goal. E. It must be relatively permanent. F. It must be promulgated.
46
Classification of Law:
The eternal law The natural law
47
Divine Reason and will commanding that the natural order of things be preserved and forbidding that it be disturbed.
Eternal Law (St. Augustin)
48
God's eternal plan and providence for all created things, directing them towards their ultimate end
Eternal Law (St. Tomas)
49
extends to all acts and movements in the universe.
Eternal Law (Glenn)
50
inherent in the nature of man and things. By nature, man has that nature of love: to seek the love of others and to love others; he obeys the law of love.
Natural Law
51
is nothing else but the Eternal Law revealing and manifesting itself in man's human reason or conscience.
Natural Law
52
Natural Law and Eternal Law can be one and the same for the fact that they have one and the same goal:
directing man's actions towards the attainment of their proper end.
53
OTHER CLASSIFICATION OF LAWS:
By Author (Divine Laws and Human Laws) By Duration (Temporal Laws and Eternal Laws) By Promulgation (Natural Law and Positive Laws) By Prescription ( Affirmative Laws and Negative Laws)
54
These laws are authored by God, such as the Ten Commandments.
Divine Laws
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These are laws authored by the Church or by the State, or by other institutions. When enacted by the church are called ecclesiastical laws; those made by the Stabe are called civil laws. Both laws govern one and the same people.
Human Laws
56
These refer to all laws made by man, whether it is enacted by the Church or by the State, or by other legitimate institutions. These laws are generally subject to time and place. They are not absolute or permanent.
Temporal Laws
57
God's plan and providence for the universe.
Eternal Law
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These are laws innate in and not acquired, directing creatures towards their respective and proper ends in accordance with their respective natures.
Natural law
59
These are man-made laws such as those enacted by Church and State authorities
Positive Law
60
This is a kind of law which is binding in nature, but not necessarily at every moment, however. An example is the law: "Honor thy father and thy mother." "Go to Mass on Sundays and Holy Days of obligation."
Affirmative Laws
61
These laws are binding, always and at every moment. "Thou shall not kill." is an example
Negative Laws
62
The following points should be noted and he remembered in matters of law:
1. A law exists for the good of man; not man to exist for the good of law. a law is made to facilitate the good of the individual and soci-ety. It is a guide for him to attain his goals. A law is definitely a MEANS, not an end for its own sake. 2. A good law is pro-people, not pro-institution. 3. What is legal is not necessarily moral. Thus, abortion can be legal-ized; but it remains to be immoral (murder). 4. An act may be illegal; but it can be morally good. (Religious faith practice in China is illegal, but it is morally good.) 5. Love cannot be equated to law, for law is only a servant of love. Do things not because of law but do things because of love. 6. A genuine law is morally good, too.
63
The greatest law is the Ten Commandments of God. This is summed up into two:
LOVE OF GOD and LOVE OF NEIGHBOR
64
second norm of morality:
human conscience or human reason.
65
Equate with human reason, or simply-man's-righf-judgment on things.
Human Conscience
66
"the practical judgment of reason upon an individual act as good and to be performed or as evil and therefore, to be avoided"
Conscience
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is the immediate and practical norm man uses to confront a given action.
Conscience
68
The immediate and practical norm man uses to confront a given action. Is that moral tool man uses to pass judgment on actions and things.
Conscience
69
views it as an extension of the natural law. When confronted with amoral act, we make use of our?
Conscience
70
He views it as an extension of the natural law
Agapay
71
in accusation and in defense (Tillich: 63) with reference to that act. When confronted with a moral situation, we employ conscience to determine?
WHAT-OUGHT-TO-BE-DONE
72
The mind of man passing moral judgement
Conscience (Thomas Aquinas)
73
He described it as a habitual quality of the intellect enabling it to know basic principles of practical reasoning.
Conscience (Thomas Aquinas)
74
He concludes, “Since conscience is a judgment of-moral values, it is therefore a judgment of the goodness and badness of acts. When it finds the act good, it imposes on the agent fe do it, if bad, it imposes on the agent to avoid doing it”
Eddie R. Babor
75
Kinds Of Conscience:
Correct or True Conscience Erroneous or False Conscience Scrupulous Conscience Lax Conscience Certain Conscience Doubtful Conscience
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discerns and dictates to the person what is good as good, what is evil as evil.
Correct or True Conscience
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This conscience mistakes what is good as evil, and what is evil as good. It would dictate a person that to have premarital sex is a lest of love and therefore, not a sin.
Erroneous or False Conscience
78
is one that is extremely cautious or fearful to the point that the person refuses to do or judge the act. As a result, the person tends to judge an act as sinful when it is not.
Scurupulous
79
This is the opposite of scrupulous conscience. What is sinful act is judged as not sinful or even good act. This con-rience finds excuses tor an evil act to be not sinful.
Lax conscience
80
It is of sure and firm judgment on an act without a bit of doubt. He acts in the state of good faith.
Certain Conscience
81
is the opposite of certain conscience. The subject suspends judgment on an act because he is not sure on the goodness or badness.
Doubtful Consciences