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Fairly odd parent picture sex

Fairly odd parent picture sex

Exactly what game do you see the Catholic Church a la Kreeft playing? William Davis The cultural word definition game. William Davis Progressives and gay rights activists are succeeding in altering the definition of marriage which in turn affects the status quo and what people consider to be normal.

Fascist ideology held that this was emasculating and weak, so you had to say "Come sta lui? This example is very strange. The polite, formal form of How are you?

How do you do? I think what Mussolini did was to make the Italians use the "Voi" 2nd person plural where the "Lei" female form is normally used as the polite form for men and women alike. William Davis Even a subtle difference could be used as an ideological litmus test. The Nazi version was much more obvious. I can follow you on the Italian, as Spanish took classes in high school and college is similar.

Does Italian also have a formal and informal version of "you" usted and tu en espanol https: With "Lei" you use the third person of the verb, as well as for the possessive pronoun "tuo" vs. So you see English is fairly easy with only one version of "you" The other way around it may be a bit complicated! William Davis Of course, one thing we are missing in English is a plural "you". Technically we should say something like "you all" but here in the southern US it ends up being "ya'll" and some people in the northern US say "you's guys".

I also like the fact that things in latin languages are almost always spelled like they sound, spelling in English is a mess. No language is perfect I guess: Brandon Vogt "Either way, I don't care what the Bible has to say about gay sex because I already know gay sex can be a good thing.

I'm just as unable to engage that reaction as a parent whose angry teenager crosses his arms and mutters the same phrase. But I am curious about the second part of your comment above. You say you "know gay sex can be a good thing. What criteria do you use to determine whether something is good, and where does that criteria come from?

Did you just make it up or does it originate in some external source? Paul Brandon Rimmer In completely general terms, a good thing is a thing that is good for the person who has it or does it. A helpful guideline for doing good things is to always treat people as ends unto themselves rather than only as means to an end.

If an activity does not treat someone only as a means to an end, but if the person is also the reason for the activity, then that act is generally a good thing. Charlie Ducey So, you're basically taking the Kantian line of morality here.

Two same sex partners could stimulate each other sexually without treating each other as a means to an end in the same way that two opposite sex partners could stimulate each other sexually without treating each other as a means to an end.

However, "not treating a sexual partner as a means to an end" is not a sufficient condition for marital rights. Moreover, I would challenge the personal version of the categorial imperative here as a bit tricky: What other sorts of behaviors could be justified or universalized in a like manner?

What about the consequences of actions? I like Kant's thoughts on morality, but if you look into Mill or Hegel as contemporary responses, you'll see there are some problems with vagueness and moral-grounding for universalizability. The good is what is good for us. Good for me is whatever is useful to me.

The content of the good is probably largely determined by evolutionary biology. It turns out that bringing about the good for others satisfies most completely my own desire for good things. What is useful will depend on the individual person and the individual circumstance. This generally involves seeking the good for other people, because we are social animals, and doing things for others tends to make us happy.

Charlie Ducey I am glad to see that you are taking a number of perspective into consideration regarding ethical theory. I suppose my main question, then, is how do we go about forming laws based on such a theory?

Again, we could very well agree that homosexual sex acts are non-exploitative, but how does one progress from that observation to the idea that we must extend marital rights to same-sex couples?

Sure, we can look at the Lawrence v. Texas case and agree that the police shouldn't be bashing down doors to accuse folks of sodomy. Also, I'm a little confused by the synthesis of utilitarian and deontological language in your description of "the good.

For example, it could be quite useful to an individual, maybe even to all of society, if that individual's serially abusive father was executed. But such an execution, even if socially useful, would treat the abusive father as a means to the end of society's betterment.

I think a synthesis of utility and duty is in order there. I'm also seeing some threats of relativism from the dependency on an individual's circumstances and place on the "good. Kant, for example, is pretty direct about the timelessness of his universal provision 'do not lie. The first is that there is a difference between pragmatic and moral ethics. The first can include many forms of self interest, which for me would acknowledge the benefits of utilitarianism and consequentialism.

What makes something moral is its universal and necessary aspect. Spinoza on the last one. However, recently I found a new interpretation of Kantianism, i. Paul Brandon Rimmer Also, I'm a little confused by the synthesis of utilitarian and deontological language in your description of "the good.

I think calling it utilitarian would be a mistake. I think Spinoza's ethical foundation is instead ethical egoism so it's worse for me! It turns out that treating other people as ends unto themselves, in my own case, fulfils me. Treating other people as ends unto themselves is better for society. It leads to a more free safe and healthy society. A society where people are executed for their crimes is to me a society I'd rather not live in. So I think that ethical egoism and Kant's maxim actually work together very well, with almost no inconsistencies, not because Kant's maxim is essentially true although maybe there's some objective moral realm that forces these two to align.

Rather, I think it's a result of our evolutionary history. It turns out we are social animals, and social animals happen to live better together when they follow something like Kant's maxim. This does get at one big hole in my ethical framework. Can I actually justify this connection, rather than just assert it?

The present justifications I could offer are laughable and vague. Maybe Sam Harris's project will find some success in this direction. His work on ethics has some striking similarities to Spinoza's. Or maybe this is a sign that the whole thing is a dead end.

I don't know how subatomic theory really works, at its core. But I know my table exists. I don't know how ethics works, at its core. But I know killing babies is wrong and gay sex can be a good thing. I can use these principles to construct reductio arguments. If my ethical system leads to the conclusion "killing babies is ok", "gay sex is never ok", then I know that there's something wrong with my ethics.

These are good test cases. DJ Wambeke This ethical theory has some big holes and severe inconsistencies. It is very much a work in progress. Much appreciate that frank admission. There is, it's retribution for crimes. The afterlife might be a nice incentive for some Christian ethics are largely grounded in afterlife reward, thus they are not inherently altruistic I do realize people aren't "supposed" to do it for the reward, but if it didn't matter why would it be a part of the system but it has never deterred any psychopath that I'm aware of.

There are still plenty of "active" psychopath's, sadly, in spite of all the world's religions and ethical systems. DJ Wambeke The whole idea of Heaven as a Cosmic Carrot being dangled in front of us, while common, is actually not the point of Christian ethics, though.

The actual point of it all is that we are made designed to be loved, and we only experience the true freedom of that love when we act in accordance with Love Itself. I often reward or punish my kids for their behavior, but having them choose their actions just out of anticipation for their dad's reaction is not where I want to leave them. I want them to grow up, mature, and be good for the simple sake of Goodness itself.

That said, you're exactly right that even the Cosmic Retribution scheme isn't enough to actually prevent psychopaths from doing lots of harm. But it can at least give more of a reason for them not to than what Mr. Rimmer's ethical theory can. Paul Brandon Rimmer Thanks for the response. I actually think you've hit on one of this system's strengths. This ethics doesn't lead people to just do what first pops into their head all the time.

Imagine someone had a strange desire to jump off roofs. Jumping off roofs will eventually kill this person, and that won't lead to greater happiness or contentment for them.

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Fairly odd parent picture sex

Exactly what game do you see the Catholic Church a la Kreeft playing? William Davis The cultural word definition game. William Davis Progressives and gay rights activists are succeeding in altering the definition of marriage which in turn affects the status quo and what people consider to be normal.

Fascist ideology held that this was emasculating and weak, so you had to say "Come sta lui? This example is very strange. The polite, formal form of How are you? How do you do? I think what Mussolini did was to make the Italians use the "Voi" 2nd person plural where the "Lei" female form is normally used as the polite form for men and women alike. William Davis Even a subtle difference could be used as an ideological litmus test.

The Nazi version was much more obvious. I can follow you on the Italian, as Spanish took classes in high school and college is similar. Does Italian also have a formal and informal version of "you" usted and tu en espanol https: With "Lei" you use the third person of the verb, as well as for the possessive pronoun "tuo" vs.

So you see English is fairly easy with only one version of "you" The other way around it may be a bit complicated! William Davis Of course, one thing we are missing in English is a plural "you". Technically we should say something like "you all" but here in the southern US it ends up being "ya'll" and some people in the northern US say "you's guys".

I also like the fact that things in latin languages are almost always spelled like they sound, spelling in English is a mess. No language is perfect I guess: Brandon Vogt "Either way, I don't care what the Bible has to say about gay sex because I already know gay sex can be a good thing. I'm just as unable to engage that reaction as a parent whose angry teenager crosses his arms and mutters the same phrase. But I am curious about the second part of your comment above. You say you "know gay sex can be a good thing.

What criteria do you use to determine whether something is good, and where does that criteria come from? Did you just make it up or does it originate in some external source? Paul Brandon Rimmer In completely general terms, a good thing is a thing that is good for the person who has it or does it. A helpful guideline for doing good things is to always treat people as ends unto themselves rather than only as means to an end. If an activity does not treat someone only as a means to an end, but if the person is also the reason for the activity, then that act is generally a good thing.

Charlie Ducey So, you're basically taking the Kantian line of morality here. Two same sex partners could stimulate each other sexually without treating each other as a means to an end in the same way that two opposite sex partners could stimulate each other sexually without treating each other as a means to an end. However, "not treating a sexual partner as a means to an end" is not a sufficient condition for marital rights. Moreover, I would challenge the personal version of the categorial imperative here as a bit tricky: What other sorts of behaviors could be justified or universalized in a like manner?

What about the consequences of actions? I like Kant's thoughts on morality, but if you look into Mill or Hegel as contemporary responses, you'll see there are some problems with vagueness and moral-grounding for universalizability. The good is what is good for us. Good for me is whatever is useful to me.

The content of the good is probably largely determined by evolutionary biology. It turns out that bringing about the good for others satisfies most completely my own desire for good things.

What is useful will depend on the individual person and the individual circumstance. This generally involves seeking the good for other people, because we are social animals, and doing things for others tends to make us happy. Charlie Ducey I am glad to see that you are taking a number of perspective into consideration regarding ethical theory.

I suppose my main question, then, is how do we go about forming laws based on such a theory? Again, we could very well agree that homosexual sex acts are non-exploitative, but how does one progress from that observation to the idea that we must extend marital rights to same-sex couples? Sure, we can look at the Lawrence v. Texas case and agree that the police shouldn't be bashing down doors to accuse folks of sodomy.

Also, I'm a little confused by the synthesis of utilitarian and deontological language in your description of "the good. For example, it could be quite useful to an individual, maybe even to all of society, if that individual's serially abusive father was executed. But such an execution, even if socially useful, would treat the abusive father as a means to the end of society's betterment.

I think a synthesis of utility and duty is in order there. I'm also seeing some threats of relativism from the dependency on an individual's circumstances and place on the "good.

Kant, for example, is pretty direct about the timelessness of his universal provision 'do not lie. The first is that there is a difference between pragmatic and moral ethics.

The first can include many forms of self interest, which for me would acknowledge the benefits of utilitarianism and consequentialism. What makes something moral is its universal and necessary aspect. Spinoza on the last one. However, recently I found a new interpretation of Kantianism, i.

Paul Brandon Rimmer Also, I'm a little confused by the synthesis of utilitarian and deontological language in your description of "the good. I think calling it utilitarian would be a mistake. I think Spinoza's ethical foundation is instead ethical egoism so it's worse for me!

It turns out that treating other people as ends unto themselves, in my own case, fulfils me. Treating other people as ends unto themselves is better for society.

It leads to a more free safe and healthy society. A society where people are executed for their crimes is to me a society I'd rather not live in.

So I think that ethical egoism and Kant's maxim actually work together very well, with almost no inconsistencies, not because Kant's maxim is essentially true although maybe there's some objective moral realm that forces these two to align.

Rather, I think it's a result of our evolutionary history. It turns out we are social animals, and social animals happen to live better together when they follow something like Kant's maxim. This does get at one big hole in my ethical framework. Can I actually justify this connection, rather than just assert it? The present justifications I could offer are laughable and vague. Maybe Sam Harris's project will find some success in this direction.

His work on ethics has some striking similarities to Spinoza's. Or maybe this is a sign that the whole thing is a dead end. I don't know how subatomic theory really works, at its core. But I know my table exists. I don't know how ethics works, at its core. But I know killing babies is wrong and gay sex can be a good thing. I can use these principles to construct reductio arguments.

If my ethical system leads to the conclusion "killing babies is ok", "gay sex is never ok", then I know that there's something wrong with my ethics. These are good test cases. DJ Wambeke This ethical theory has some big holes and severe inconsistencies. It is very much a work in progress. Much appreciate that frank admission. There is, it's retribution for crimes. The afterlife might be a nice incentive for some Christian ethics are largely grounded in afterlife reward, thus they are not inherently altruistic I do realize people aren't "supposed" to do it for the reward, but if it didn't matter why would it be a part of the system but it has never deterred any psychopath that I'm aware of.

There are still plenty of "active" psychopath's, sadly, in spite of all the world's religions and ethical systems. DJ Wambeke The whole idea of Heaven as a Cosmic Carrot being dangled in front of us, while common, is actually not the point of Christian ethics, though. The actual point of it all is that we are made designed to be loved, and we only experience the true freedom of that love when we act in accordance with Love Itself.

I often reward or punish my kids for their behavior, but having them choose their actions just out of anticipation for their dad's reaction is not where I want to leave them. I want them to grow up, mature, and be good for the simple sake of Goodness itself. That said, you're exactly right that even the Cosmic Retribution scheme isn't enough to actually prevent psychopaths from doing lots of harm. But it can at least give more of a reason for them not to than what Mr.

Rimmer's ethical theory can. Paul Brandon Rimmer Thanks for the response. I actually think you've hit on one of this system's strengths. This ethics doesn't lead people to just do what first pops into their head all the time. Imagine someone had a strange desire to jump off roofs.

Jumping off roofs will eventually kill this person, and that won't lead to greater happiness or contentment for them.

Fairly odd parent picture sex

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