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Many years ago, I was reading a chapter in Bahram Elahi‘s The Foundations of Natural Spirituality when a paragraph leaped out and grabbed my attention.
“God is in everything, everywhere and with everyone. Whether in a dream or while we are awake, directly or indirectly, through the intermediary of His messengers or those who are loved by us, or through any other means—even a passerby in the street—He communicates with each one of us. But in order to hear Him and to understand Him, we must first learn how to decode His messages.”
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Virtue ethics can be defined as an ethical approach that emphasises the character of the agent. Whereas consequentialism emphasises the consequences of the action, and deontological ethics the rules that one may follow, virtue ethics define a virtuous act by a certain virtue in the agent, for example benevolence or generosity. Virtue ethics is not in conflict with deontological or consequentialist approaches, and can even be reconciled with them. The action driven by virtue ethics actually precedes the other two approaches: while deontological ethics or consequentialism addresses what is to be done in any given situation, virtue ethics focuses on the ways to develop certain virtues, or character patterns, in order to act well when needed. The main problem for virtue ethics, then, is 1) to define which virtues are desirable, and 2) how to develop them.
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Spirituality is a Science, Bahram Elahi, Cornwall Books, 1999 Faith and reason, belief and experimentation, spirituality and science: in our modern era, we have come to view these concepts as inherently dichotomous. How can spirituality be considered a science when the very foundation of modern science was established in contrast or even in opposition to […]
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