Post by giovanni on Nov 3, 2005 18:56:46 GMT
ETHICS OF THE DUTIES AND OF THE RESPONSIBILITIES
Bro. Virgilio Gaito, Past Grand Master, Grande Oriente d'Italia
The great philosopher Immanuel Kant wrote: the starry heavens above me and the moral law within me. In few words he expressed the essence of that categorical imperative of the “duty to be” which made him famous.
Pythagoras, on his part, urged men to turn themselves toward heaven.
These formidable thinkers have pointed out the behavior of good willing men must comply with the rules of the universal ethics, which is originated and nurtured by Nature, everlasting teacher of wisdom.
Aristotle found out the term “ethics” thus marking that part of philosophy which studies man’s behaviour as well as the criteria to judge the conduct and the choices.
In this last perspective it is expedient to recall oneself to the teachings of Nature which is immutable and thus indisputable, so the most capable to offer to humanity an everlasting hint, especially either when those values, previously believed to be eternal, are now under discussion, or when man comes across various moralities which can vary according to time and space.
We can then refer to Hegel who distinguished between morality and ethics. The former relates the subjective aspect of the conduct (e. g. the intent of the acting man, his inner attitude); the latter concerns the moral values which have been realized in the history of the human race.
The philosophical speculation on ethics is therefore developed when ethics – in Hegel’s meaning – is at a critical stage, that is when the compactness and the continuity of some values are cracked, the rules which seemed to be obvious are disputed and the criteria to distinguish good from evil do not work any longer.
Hence the categorical imperative of living in harmony with the laws of Nature, above all the holiness of the life which has to be favored and guaranteed during the physiological existence of each man.
Nature assures the continuity of life insuring protection and development conception; it is man’s duty to receive this message and to translate it in the brotherhood's language, of the universal love which outruns the present, thus being thrown in the future.
After the discovery of the steam engine, this event marking the modern era, there was a huge development of industry, trade, relations among countries, cultural exchanges among people: the so-called “global village” is yet a reality whose positive fallout is far greater then the negative one.
One of the most qualifying conquests of the modern society consists in recognizing the human creature as a basic value, to be put in the center of the universe and to be therefore preserved in its physical existence and, above all, in its proper dignity. It is not casual that the ethics of duties and responsibilities has become a very intriguing subject for philosophers, sociologist and jurists.
A fundamental principle of the Roman law was neminem laedere, injure nobody. This principle combined the need to behave in such a way to bring no nuisance to others, avoiding to attack their integrity, either physical or of their patrimony. Today the moral and psychic sphere is granted the same protection, so that the ethics of the duties and of the responsibilities encompasses not only the whole humankind, but every other form of life, too.
Among the theories that were elaborated in the last years there is one, credited to Hans Jonas first, and then to Fritjof Capra, but which is actually stemming from the wisdom of the Native Americans. We think it is nearer than any other to the Masonic ideal because it considers man to be the caretaker of the world, as it was handed over him by his ancestors, engaging him to preserve it and to deliver it to his successors.
This theory is perhaps the brightest projection of the ideas of Pythagoras, who founded the Italic school. One of the Golden Verses is “but above all things respect thyself”, such an imperative progressively gaining even more importance, both for inner life and for public relations.
This thought is intimately touching any human being, thus giving him awareness of his dignity as a creature of the Supreme Being and therefore vested with a peaceful mission which overwhelms his earthly life.
In this perspective we must focus the ethics of the responsibilities, since it encompasses two aspects: one about ourselves and another one about our similars.
If we are even more aware of our duty to be self-conscious, to analyze our inner to get rid of any impurities and subsequently to grow in a superior dimension, we can transform our inherent egoism into generous altruism, which is the highest form of respect of humankind as well as of the surrounding environment.
Then we shall see that brilliant path which the Pythagorean idea dug in the conscience of humanity, giving it the dignity of a conquest of civilization: let us take religious care of everything, even if it appears inanimate.
In constant search for the mystery's solution of the origin of the universe, the modern science confirmed the great intuitions of ancient Greek philosophers about the atomic and molecular composition of the material, but it is still unable to explain how an aggregate of atoms, in their essence identical with those compounding animals, plants and minerals, however stemming from a pregnant woman, can give life to a superior creature, owning a soul, which is said to be image and similitude of God.
We are therefore still at the dawns of an investigation that could lead us to revolutionize the idea of inanimate. As Freemasons, we believe in the existence of a Supreme Being and in the immortality of the soul not for uncritical faith, but rather for the formidable strength of intuition. This feature of ours must make us still more aware of our global duties.
This is the key of reading the rule that we have been given by the Worshipful Master when we have been initiated: “do unto others as you would have them do unto you in similar circumstances”, it being understood that “others” are not only our similars but the entire universe, as well as the “good” we can do means also the little but important behaviors that the benevolence suggests to us.
The Masonic ethics of the duty cannot be separated from a rigorous ethics of the responsibilities, which is more than scrupulous compliance with law.
We must be respectful guardians of our inner since a divine essence inherits us, thus joining us to any other human beings. Similarly we must be respectful and loyal collaborators of our similars who are in the search for Truth, Beauty and Good, to the glory of the Supreme Being from whom we stemmed from.
For external we should form a vast Union’s Chain to encompass the whole surrounding environment, to preserve it from dissolution and to ameliorate the quality of the life against intolerance, arrogance, hatred and war.
I think this responsibility should be extended to the future, against the egoism which would confine into a foggy extent. In this perspective I do share the ideas of Hans Jonas and Max Weber.
We are vested with an exciting mission, that to pay lovely attention to the society in which we live, so to create the necessary conditions to erase, or at least to reduce, the pains of this world. So doing we can assure to our posterity a better life, more respect of human dignity, in one word, happier than our present one.
Let us pay attention to one another, fully aware that we share the same dignity and freedom and, above all, aware of our responsibilities that are the effect of an important knowledge: how to love ourselves.
These being our goals to be achieved, our categorical imperatives, if we are successful we shall give an effective contribution to save so many human beings, so many resources. Less bereavements, less tears, more love for human life for the sake of ourselves and of our descendants. The merit shall be of those men who chose to live under the ethics of the duties and of the responsibilities. May the GAOTU always lead us toward the light of the true wisdom.
Bro. Virgilio Gaito, Past Grand Master, Grande Oriente d'Italia
The great philosopher Immanuel Kant wrote: the starry heavens above me and the moral law within me. In few words he expressed the essence of that categorical imperative of the “duty to be” which made him famous.
Pythagoras, on his part, urged men to turn themselves toward heaven.
These formidable thinkers have pointed out the behavior of good willing men must comply with the rules of the universal ethics, which is originated and nurtured by Nature, everlasting teacher of wisdom.
Aristotle found out the term “ethics” thus marking that part of philosophy which studies man’s behaviour as well as the criteria to judge the conduct and the choices.
In this last perspective it is expedient to recall oneself to the teachings of Nature which is immutable and thus indisputable, so the most capable to offer to humanity an everlasting hint, especially either when those values, previously believed to be eternal, are now under discussion, or when man comes across various moralities which can vary according to time and space.
We can then refer to Hegel who distinguished between morality and ethics. The former relates the subjective aspect of the conduct (e. g. the intent of the acting man, his inner attitude); the latter concerns the moral values which have been realized in the history of the human race.
The philosophical speculation on ethics is therefore developed when ethics – in Hegel’s meaning – is at a critical stage, that is when the compactness and the continuity of some values are cracked, the rules which seemed to be obvious are disputed and the criteria to distinguish good from evil do not work any longer.
Hence the categorical imperative of living in harmony with the laws of Nature, above all the holiness of the life which has to be favored and guaranteed during the physiological existence of each man.
Nature assures the continuity of life insuring protection and development conception; it is man’s duty to receive this message and to translate it in the brotherhood's language, of the universal love which outruns the present, thus being thrown in the future.
After the discovery of the steam engine, this event marking the modern era, there was a huge development of industry, trade, relations among countries, cultural exchanges among people: the so-called “global village” is yet a reality whose positive fallout is far greater then the negative one.
One of the most qualifying conquests of the modern society consists in recognizing the human creature as a basic value, to be put in the center of the universe and to be therefore preserved in its physical existence and, above all, in its proper dignity. It is not casual that the ethics of duties and responsibilities has become a very intriguing subject for philosophers, sociologist and jurists.
A fundamental principle of the Roman law was neminem laedere, injure nobody. This principle combined the need to behave in such a way to bring no nuisance to others, avoiding to attack their integrity, either physical or of their patrimony. Today the moral and psychic sphere is granted the same protection, so that the ethics of the duties and of the responsibilities encompasses not only the whole humankind, but every other form of life, too.
Among the theories that were elaborated in the last years there is one, credited to Hans Jonas first, and then to Fritjof Capra, but which is actually stemming from the wisdom of the Native Americans. We think it is nearer than any other to the Masonic ideal because it considers man to be the caretaker of the world, as it was handed over him by his ancestors, engaging him to preserve it and to deliver it to his successors.
This theory is perhaps the brightest projection of the ideas of Pythagoras, who founded the Italic school. One of the Golden Verses is “but above all things respect thyself”, such an imperative progressively gaining even more importance, both for inner life and for public relations.
This thought is intimately touching any human being, thus giving him awareness of his dignity as a creature of the Supreme Being and therefore vested with a peaceful mission which overwhelms his earthly life.
In this perspective we must focus the ethics of the responsibilities, since it encompasses two aspects: one about ourselves and another one about our similars.
If we are even more aware of our duty to be self-conscious, to analyze our inner to get rid of any impurities and subsequently to grow in a superior dimension, we can transform our inherent egoism into generous altruism, which is the highest form of respect of humankind as well as of the surrounding environment.
Then we shall see that brilliant path which the Pythagorean idea dug in the conscience of humanity, giving it the dignity of a conquest of civilization: let us take religious care of everything, even if it appears inanimate.
In constant search for the mystery's solution of the origin of the universe, the modern science confirmed the great intuitions of ancient Greek philosophers about the atomic and molecular composition of the material, but it is still unable to explain how an aggregate of atoms, in their essence identical with those compounding animals, plants and minerals, however stemming from a pregnant woman, can give life to a superior creature, owning a soul, which is said to be image and similitude of God.
We are therefore still at the dawns of an investigation that could lead us to revolutionize the idea of inanimate. As Freemasons, we believe in the existence of a Supreme Being and in the immortality of the soul not for uncritical faith, but rather for the formidable strength of intuition. This feature of ours must make us still more aware of our global duties.
This is the key of reading the rule that we have been given by the Worshipful Master when we have been initiated: “do unto others as you would have them do unto you in similar circumstances”, it being understood that “others” are not only our similars but the entire universe, as well as the “good” we can do means also the little but important behaviors that the benevolence suggests to us.
The Masonic ethics of the duty cannot be separated from a rigorous ethics of the responsibilities, which is more than scrupulous compliance with law.
We must be respectful guardians of our inner since a divine essence inherits us, thus joining us to any other human beings. Similarly we must be respectful and loyal collaborators of our similars who are in the search for Truth, Beauty and Good, to the glory of the Supreme Being from whom we stemmed from.
For external we should form a vast Union’s Chain to encompass the whole surrounding environment, to preserve it from dissolution and to ameliorate the quality of the life against intolerance, arrogance, hatred and war.
I think this responsibility should be extended to the future, against the egoism which would confine into a foggy extent. In this perspective I do share the ideas of Hans Jonas and Max Weber.
We are vested with an exciting mission, that to pay lovely attention to the society in which we live, so to create the necessary conditions to erase, or at least to reduce, the pains of this world. So doing we can assure to our posterity a better life, more respect of human dignity, in one word, happier than our present one.
Let us pay attention to one another, fully aware that we share the same dignity and freedom and, above all, aware of our responsibilities that are the effect of an important knowledge: how to love ourselves.
These being our goals to be achieved, our categorical imperatives, if we are successful we shall give an effective contribution to save so many human beings, so many resources. Less bereavements, less tears, more love for human life for the sake of ourselves and of our descendants. The merit shall be of those men who chose to live under the ethics of the duties and of the responsibilities. May the GAOTU always lead us toward the light of the true wisdom.