Status Viatoris has great implication to our lives as it relates to Faith, Hope, and Love, the theological virtues. Some of the characters in our readings highlight a specific theological virtue more than others, yet all need the concept of Status Viatoris to orient themselves on the correct path in their life. Aylmer’s unwavering faith in science did not lead him to cherish his wife, but to manipulate and abuse her. Charlotte Bronte, recognizing her own sinful tendencies, saw that she needed to place her hope in the Lord, and not her friend, lest she idolize a mere mortal. The characters in Popular Mechanic, though they were convinced that they were acting out of love, actually caused harm to their child. Augustine, because of the great length of his writing, perhaps most accurately captures how when we are not oriented, ignoring the concept of Status Viatoris, we lack all three of the theological virtues. These writings indicate the importance of the theological virtues as we live out our finite lives.
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Both characters in Raymond Carver’s “Popular Mechanics” were fully convinced that they loved their child. Both probably thought they would do anything to protect him from harm. In this short story, two people fought over the custody of their baby, but not in court; They physically tried to take the baby away from each other. “In the near dark he worked on her fisted fingers with one hand and with the other hand he gripped the screaming baby up under an arm near the shoulder.” (CITATION) This disturbing story reminds us of how dangerous it can be to be caught up in our own pride. They were more concerned with having what the other could not than with the wellbeing of their child. The necessity of the theological virtue love is demonstrated finally in this line: “In this manner, the issue was decided.”
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This wonderful man wanting to take care of his child become a father and have a family. He was willing to man up and help raised that baby he created and she denied him. The image imprinted into her skull making sure that she never forgets what she caused or done to him, will forever be played in her mind “Holland stumbled backwards, smoke wisping out of his chest like his heart was a fire that had been doused” (Rash 91). “I ran over to see how bad it was and saw Holland’s face gone white as August cotton bolls.”
Literature frequently deals with the issue of losing faith, which can take many different forms. The character of Geraldine Brooks' book Year of Wonders, Mr. Mompellion, suffers a severe loss of faith as a result of the disease that wreaks havoc on his neighbourhood. The verse previously mentioned emphasises this decline in faith and how it affected his mental and emotional state. Mr. Mompellion is a devout Christian who serves as the rector of a tiny England community in the 17th century.
Its goal is excellence of character and making moral decision and right choices. Virtue theorists were Aristotle and Plato. They emphasized the kind of person to be to live a fruitful life and fulfill human telos (end). Virtues help to become excellent human beings as opposed to vices that lead to dysfunctional humans. Plato’s virtues included wisdom, courage, temperance, and justice to be a proper person and society.
After reading Raymond Carver’s short story, “Popular Mechanics”, I instantly recognized the connection between Carver’s story and the story of King Solomon’s wisdom. In the biblical account of king Solomon’s reign; Solomon is approached by two women. Both women had both gave birth, one to a stillborn and one to a healthy baby. Both women claimed the healthy baby as their own child.
How do we establish virtue? For most of us, the answer is not so easily encountered, and nuance and ambiguity persistently muddy our paths to righteousness. In The Romance of the Forest, however, Ann Radcliffe explicitly crafts her characters’ morality, inventing a limited spectrum upon which most of her characters fall. On the side of uncomplicated wholesomeness exists Adeline and the La Luc family, whose introductions inform their goodness in plain terms. Conversely, the novel’s main antagonist, the Marquis de Montalt, inhabits the side of primarily uncomplicated evil (or at least, expressing a privation of righteousness).
Aristotle’s virtue ethics differs from other moral theories. Unlike deontology and consequentialism, virtue ethics emphasizes and describes moral characters (virtues). In my paper, I am going to explore the objection to virtue ethics from a relativist point of view and the responses to this objection that were presented in Nussbaum’s paper “A non-relative approach to virtue ethics.” Furthermore, I am going to present two out of three relativist objections to her responses that she anticipated, and her responses to them.
In his 4th-century autobiography, Confessions, St. Augustine of Hippo describes his path from wickedness to righteousness. Knowledge of the self, he learned, facilitates one 's knowledge of God; comprehending the all-powerful demands self-assessment (Burt). How one may come to know oneself, and thus know God, preoccupied early American writers, who explored human transformation and perfectibility through a range of theologies and philosophies. Jonathan Edwards paved the way with "A Divine and Supernatural Light." With The Age of Reason, Thomas Paine abandoned Edwards 's mysticism in favor of rationalist principles, though Edwards 's belief in direct communication with the divine through subjective experience recrudesced in Ralph Waldo Emerson 's Nature.
“A mother 's love for her child is like nothing else in the world. It knows no law, no pity. It dares all things and crushes down remorselessly all that stands in its path.” The wise words of Agatha Christie ring true for many across the world; the unconditional love a mother holds for her child. An instinct so powerful and caring, it does not allow for any interference or hindrance.
Aristotle claimed that virtues are ‘hexis’ – often translated into ‘habit’. Many dispute this translation and prefer to use the term ‘disposition’. Whatever the translation we use, he seems to be referring to us having the ‘appropriate feelings’ in the face of particular situations. Aristotle claims that ethical virtues involve a median between two extremes. On one side of the spectrum we find deficiencies, and on the other excess.
We were all once enchanting children, as all babies are. Today, we become abortionists, killers of babies. Do we not regret our wicked deeds? We would greatly regret it since the abortion mentality destroys the family by making it more difficult for new babies who survive beyond the womb to find the family welded together by the bond, which is impossible to break, of marriage solely between a man and woman. Children need families who would nurture them, guard their innocence and develop their personalities.