Sayings Emmanuel Kant ~ three formulations of the Categorical Imperative (Ethics and others as a means to something else)

 

1. “Act only according to that maxim by which you can at the same time will that it should become a universal law.” (Ibid., 422)
2. “Act as though the maxim of your action were by your will to become a universal law of nature.” (Ibid)
3. Act so that you treat humanity, whether in your own person or in that of another, always as an end and never as a means only.” (Ibid., 429)

Kant’s Criticisms of Utilitarianism

Kant’s criticisms of utilitarianism have become famous enough to warrant some separate discussion. Utilitarian moral theories evaluate the moral worth of action on the basis of happiness that is produced by an action. Whatever produces the most happiness in the most people is the moral course of action. Kant has an insightful objection to moral evaluations of this sort. The essence of the objection is that utilitarian theories actually devalue the individuals it is supposed to benefit. If we allow utilitarian calculations to motivate our actions, we are allowing the valuation of one person’s welfare and interests in terms of what good they can be used for. It would be possible, for instance, to justify sacrificing one individual for the benefits of others if the utilitarian calculations promise more benefit. Doing so would be the worst example of treating someone utterly as a means and not as an end in themselves.

Another way to consider his objection is to note that utilitarian theories are driven by the merely contingent inclination in humans for pleasure and happiness, not by the universal moral law dictated by reason. To act in pursuit of happiness is arbitrary and subjective, and is no more moral than acting on the basis of greed, or selfishness. All three emanate from subjective, non-rational grounds. The danger of utilitarianism lies in its embracing of baser instincts, while rejecting the indispensable role of reason and freedom in our actions.

thanks to:

https://iep.utm.edu/kantmeta/#H8

Sayings Hippocrates ~ "To help, or at least do no harm"

 

   As to diseases, make a habit of two things—to help, or at least to do no harm. I swear by Apollo the physician, by Asclepius, by Health, by Panacea and by all the gods and goddesses, making them my witnesses, that I will carry out, according to my ability and judgement, this oath and this indenture.

thanks to:

https://www.oxfordreference.com/view/10.1093/acref/9780191826719.001.0001/q-oro-ed4-00005454

Hippocratic Oath

 

The Hippocratic Oath divides into two parts—the oath and the covenant. In the oath, the physician swears (to a list of pagan gods) his allegiance to his teacher, who is equal to his parents, and pledges to share his knowledge with others who have also signed the covenant. The covenant part of the oath establishes the professional obligation to practice medicine to a standard far greater than just “doing what the patient asks.” In summary, the obligations are:

1. To give optimal care to the sick and to never injure or wrong them—a concept often summarized by the term “do no harm” (“I will use those dietary regimens which will benefit my patients according to my greatest ability and judgment, and I will do no harm or injustice to them”);

2. To never assist in suicide or practice euthanasia, nor suggest it (“I will not give a lethal drug to anyone if I am asked, nor will I advise such a plan”);

3. To never perform an abortion (“and similarly [to giving a lethal drug], I will not give a woman a pessary to cause an abortion”);

4. When one does not have sufficient expertise (there was a clear demarcation between physicians and surgeons in ancient medicine), to refer to a practitioner who does (“I will not use the knife, even upon those suffering from stones, but I will leave this to those who are trained in this craft”);

5. To treat all patients as equals (“avoiding any voluntary act of impropriety or corruption, including the seduction of women or men, whether they are free men or slaves”);

6. To never have sex with patients (“avoiding any voluntary act of impropriety or corruption, including the seduction of women or men, whether they are free men or slaves”);

7. To maintain patient confidentiality (“Whatever I see or hear in the lives of my patients, whether in connection with my professional practice or not, which ought not to be spoken of outside, I will keep secret, as considering all such things to be private”) (1).

thanks to:

http://www.cbc-network.org/2012/08/thank-god-hippocrates-was-pagan/

Commemorated on December 17 ~ Venerable Dionysius of Aegina "Forgiveness"

 

Venerable Dionysius of Aegina

Commemorated on December 17

Troparion & Kontakion

Saint Dionysius of Zakynthos, the Bishop of Aegina was born in 1547 on the island of Zakynthos. Though born into a noble family, he was determined to flee the world and set his mind upon heavenly things. He entered the monastery of Strophada, and after the prescribed time, he was clothed in the angelic schema by the abbot. Though young in years, he surpassed many of his elders in virtue, and was found worthy of ordination to the holy priesthood.

Although he protested his unworthiness, Saint Dionysius was consecrated Bishop of Aegina. In that office he never ceased to teach and admonish his flock, and many were drawn to him in order to profit from his wisdom. He feared the praise of men, lest he should fall into the sin of vainglory, so he resigned his See and returned to Zakynthos.

In 1579 the diocese of Zakynthos was widowed (when a bishop dies, his diocese is described as “widowed”), and Dionysius agreed to care for it until a new bishop could be elected. Then he fled from the worldly life which gave him no peace, and went to the Monastery of the Most Holy Theotokos Anaphonitria, twenty miles from the main village.

A certain stranger murdered the saint’s brother Constantine, an illustrious nobleman. Fearing his victim’s relatives, the stranger, by chance or by God’s will, sought refuge in the monastery where Saint Dionysius was the abbot. When the saint asked the fugitive why he was so frightened, he confessed his sin and revealed the name of the man he had murdered, asking to be protected from the family’s vengeance. Saint Dionysius wept for his only brother, as was natural. Then he comforted the murderer and hid him, showing him great compassion and love.

Soon the saint’s relatives came to the monastery with a group of armed men and told him what had happened. He pretended to know nothing about it. After weeping with them and trying to console them, he sent them off in the wrong direction. Then he told the murderer that he was the brother of the man he had killed. He admonished him as a father, and brought him to repentance. After forgiving him, Saint Dionysius brought him down to the shore and helped him to escape to another place in order to save his life. Because of the saint’s Christ-like virtue, he was granted the gift of working miracles.

Having passed his life in holiness, Saint Dionysius reached a great age, then departed to the Lord on December 17, 1624. Not only are the saint’s relics incorrupt, but he is also one of Greece’s “walking saints” (Saint Gerasimus and Saint Spyridon are the others). He is said to leave his reliquary and walk about performing miracles for those who seek his aid. In fact, the soles of his slippers wear out and must be replaced with a new pair from time to time. The old slippers are cut up, and the pieces are distributed to pilgims. On August 24, we celebrate the Transfer of his Holy Relics. Through the prayers of Saint Dionysius, may Christ our God have mercy upon us and save us.

Thanks to:

https://www.oca.org/saints/lives/2011/12/17/103564-venerable-dionysius-of-aegina