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123 Cards in this Set
- Front
- Back
are those actions which man performs knowingly, freely and voluntarily |
Human Acts |
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These actions are the result of conscious knowledge and are subject to the control of the free will. We refer to the actions as deliberate, intentional and voluntary. |
Human Acts |
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are those actions which happens in man. |
Acts of man |
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They are instinctive and are not within the control of the will. Such actions are biological and physiological movements of man. |
Acts of man |
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It is one that is not dependent upon intellect and free will. |
Acts of man |
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person who has the habit or inclination to do good. |
Virtuous person |
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one who has the habit of doing wrong. |
Vicious person |
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refers to characteristics such as integrity and kindness, or when someone acts in a decent manner |
virtuous |
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means that they are dedicated to behaving according to moral standards. |
Virtuous person |
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refers to characteristics and actions influenced by greed, pride and envy. |
Vicious |
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may or may not understand what is right, but will always proceed in doing what is wrong, it is that twisted version of self-love, making a vicious man focused on material goods, taking advantage of others and other wordly desires. |
vicious man |
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Elements in determining morality in human act |
The act itself (object of the act) Purpose or end Circumstances |
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pertains to the thing done |
The act itself (object of the act) |
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the end being pertained here is not merely the end result but rather the intent of the agent |
Purpose or end |
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refers to the time, place and person’s contribution to determining the morality of an act. |
Circumstances |
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Kinds of Human Act |
Elicited Acts Commanded Acts |
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are those performed by the will and are not bodily externalized |
Elicited acts |
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The tendency of will toward something, whether this be realizable or not. |
Wish |
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The tendency of the will towards something attainable but without necessarily committing oneself to attain it. |
Intention |
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The acceptance of the will of those needed to carry out the intention. |
consent |
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The selection of the will of those means effective enough to carry out the intention |
Election |
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The command of the will to make use of those means elected to carry out the intention. |
Use |
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The enjoyment of the will derived from the attainment of the thing he had desired earlier |
Fruition |
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are those done either by man’s mental or bodily powers under the command of the will. It could either be internal or external actions |
Commanded Acts |
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These are actions that are carried out by the mind or the body that is commanded by the will |
Commanded Acts |
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reasoning, recalling, imagining and reflecting |
internal actions |
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walking, running, dancing, talking and writing |
external actions |
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is done by a person who is in control of his faculties: intellect and will. |
human act |
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means that the person performing the act is liable for such act. It involves the notion of guilt or innocence. Thus, actions are either praiseworthy or blameworthy. Actions are attributed to the doer as their principal cause. |
Imputability of human acts |
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can reduce the moral character of the human act, which in turn would diminish the responsibility and imputability in the agent. |
modifiers |
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Modifiers of Human Act |
Ignorance Passion Fear Violence Habit |
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is the absence of knowledge which a person ought to possess. In the realm of morals everyone of age and reason is expected to know at least the general norms of good behavior. |
Ignorance |
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can easily be reminded through ordinary diligence and reasonable efforts. |
Vincible Ignorance |
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the type which a person keeps by positive efforts in order of escape responsibility or blame. |
Affected Ignorance |
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is the type which a person possesses without being aware of it or having awareness of it. |
Invincible Ignorance |
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or concupiscence, are either tendencies towards desirable objects(positive emotions) or tendencies away from undesirable or harmful things(negative emotions). Passions are psychic response. |
Passion |
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are those that precede an act. It predispose a person to act. |
Antecedent Passion |
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are those that are intentionally aroused and kept. It is said to be voluntary in cause, the result of the will playing the strings of emotions. |
Consequent Passion |
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the disturbance of the mind of a person who is confronted by an impending danger or harm to himself or loved ones. |
Fear |
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is an instinct for self-preservation. We even fear new experiences or situations. |
Fear |
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refers to any physical force exerted on a person by another free agent for the purpose of compelling said person to act against his will. |
Violence |
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is a lasting readiness and facility, born of frequently repeated acts, for acting in a certain manner. |
Habit |
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These are acquired inclinations towards something to be done. It assume the role of a second nature, moving one who has them to perform certain acts with relative ease. |
Habit |
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is a moral philosophy that teaches that an action is right if it is an action that a virtuous person would perform in the same situation. |
Virtue Ethics |
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It puts emphasis on developing good habits of character and avoiding bad character traits or vices |
Virtue Ethics |
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It focuses on the character of the agent and describes right actions as those chosen and performed by a suitably virtuous person. |
Virtue Ethics |
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is someone who acts virtuously and people act virtuously if they possess and live the virtue. |
Virtuous person |
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those which the person with wisdom would choose because what is good is obvious to such a person.
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Virtuous Actions |
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is a moral characteristic that an individual needs to live. These are the freely chosen character traits that people praise in others |
Virtue |
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hold that people live their lives trying to develop their faculties to the fullest extent. Such faculties to develop are intellectual, physical, social, moral and so on. Developing one’s moral capacity to the fullest is pursuing ethical excellence, which is displayed by the virtues. |
Virtue ethicists, like Aristotle |
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defines a moral person as someone who develops the virtues and unfailingly displays them over time. |
virtue ethics |
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The four cardinal virtues(Greeks) are: |
Wisdom Courage Moderation Justice |
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focuses on knowledge and other principles connected to intellectual understanding |
Wisdom |
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the moral principle determining the strength to withstand in danger |
Courage |
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the harmony between reason, spirit and desire |
Moderation |
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the moral principle determining just conduct |
Justice |
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Christian virtues |
Faith Hope Charity Love |
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strong belief or having a trust on someone or something |
Faith |
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having an expectation |
Hope |
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doing good things without expecting or waiting in return |
Charity |
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emotion and behavior with passion and deep affection |
Love |
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Human Virtues |
Grace Mercy Forgiveness Honor Restraint Reasonableness Solidarity |
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provide strength to bear trial and resist temptation, as well as a specific divine virtue or characteristics |
Grace |
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act of showing compassion to someone whom one has the power to punish or damage |
Mercy |
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act or process of forgiving or receiving forgiveness |
Forgiveness |
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entails a high level of respect and esteem |
Honor |
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keeps someone or something under check or within bounds |
Restraint |
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trait of being as appropriate or fair as possible |
Reasonableness |
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feeling or action that is shared by a group of people who share a common interest |
Solidarity |
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is the action of a virtuous person who would do in the same circumstances. Virtue ethics is person-based rather than action-based”. |
ethical act |
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aims to provide guidance and is not solely for the purpose of determining the rightness or wrongness of individual actions. It sees the person’s whole life rather than examining a portion of it. |
Virtue Ethics |
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is the ethics of behavior which focuses on the character of the person involved in the decision or action. |
Virtue Ethics |
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Types of virtue(Aristotle) |
Intellectual Virtues Moral Virtues |
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pertain to the excellence of the mind |
Intellectual Virtues |
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are thought to include traits such as open-mindedness, intellectual rigors, intellectual humility and inquisitiveness. |
Intellectual Virtues |
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pertain to a person’s disposition to act well. |
Moral Virtues |
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are thought to include traits such as courage, justice, honesty, compassion, temperance and kindness |
Moral Virtues |
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Three general descriptions to depict Aristotle's ethics |
self-realizationism eudaimonistic aretaic |
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when someone acts in line with his nature or end and thus realizes his full potential, he does moral and will be happy. |
self-realizationism |
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it focuses on happiness(eudaimonia) or the good for man and how to obtain it. |
eudaimonistic |
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virtue-based. Whereas act-oriented ethics is focused mainly on what we should do, a virtue ethics is interested basically in what should be, that is, the character of the sort of person we should struggle to become. |
aretaic |
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is a hypothesis in morals and logic that says that human being has inherent values that administer their thinking behavior. |
Natural Law Ethics |
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It keeps up that these rules of right and off-base are characteristics in individuals and are not made by society or court judges. |
Natural Law Ethics |
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Properties or characteristics of natural law |
It is universal It is obligatory It is recognizable It is immutable or unchangeable
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believes that all action are directed towards ends and that happiness is the final end |
Aquinas |
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an ordinance of reason for the common good, promulgated by someone who has care of the community.
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Law |
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Four primary types of law(Aquinas) |
Eternal Law Natural Law Human Law Divine Law |
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refers to the rational plan of God by which all creation is ordered. To this eternal law, everything in the universe is subject |
Eternal Law |
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that aspect of the eternal law which is accessible to human reason. It is the eternal law as far as it is made known by human reason. It refers to the law for human conduct. It is the remote norm of morality. |
Natural Law |
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refers to the positive laws. It pertains to the laws established by man according to the decrees of God. |
Human Law |
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serves to compliment the other types of law. It is a law of revelation, disclosed through sacred text or scriptures and the church which is also directed toward man’s eternal end |
Divine Law |
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It is more focused on how man can be inwardly holy and eventually attain salvation. Simply refers to the decrees of God. |
Divine Law |
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is derived from the Greek word, “deon”, when translated means “duty”. |
Deontological |
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states that what is useful is good and that the moral value of actions are determined by the utility of its consequences. |
Utilitarianism |
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The moral theory of utilitarianism is centered on what they call |
"principle of utility" |
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determines the moral value of an act by calculating the sum of pleasure it caused and the amount of pain generated. |
Utilitarianism |
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judges the rightness of an act in terms of an external goal or purpose. Its basis in the determination of what one ought or ought not to do rests exclusively on the consequence of the act. |
Teleological ethical system |
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proposes that actions, rules or policies should be ethically measured and evaluated by their consequences not by the intentions or motives of the agent |
Consequentialist ethics |
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argued that the right course of action is one that maximizes overall happiness. It puts forward that an action is right if it amplifies pleasures and minimize pain |
Utilitarian ethics |
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belief lies in that what is ethical is that which gives pleasure and happiness as a consequence. |
Utilitarian ethics |
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focuses on the greatest happiness or the greatest good of the greatest number. |
Utilitarian Framework |
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means that the property in any object, whereby it tends to produce benefit, advantage, pleasure, good or happiness or to prevent the happening of mischief, pain, evil or unhappiness. |
Utility |
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the morally right action is the action that produces the most good. It states that an action is right insofar as it tends to produce the greatest happiness for the greatest number. |
Principle of Utility |
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states that it is the greatest happiness of the greatest number that is the measure of right and wrong. |
The greatest happiness principle |
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Two types of utilitarianism |
Act utilitarianism(particular actions) Rule utilitarianism(general rules) |
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considers the consequences of some particular act. The principle of utility is applied directly to every alternative act in a situation of choice. |
Act utilitarianism(particular actions) |
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considers the consequences of some practice or rule behavior. The principle is used to decide the validity of rules of conduct(moral standards or principles). |
Rule utilitarianism(general rules) |
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are then defined as following or breaking the rules. |
Moral and Immoral |
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the one which brings about the best results or the least amount of bad results. |
Right Act |
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posits that love is the absolute norm for determining whether an action is right or wrong. It tend to ask whether our actions was done as act of loving. |
Situation ethics |
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Fletcher’s situational framework roots love in what? |
agape |
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Three types of love |
Erotic Philia Agape |
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constitutes passion |
erotic |
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the love felt between friends |
Philia |
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considered as the highest form of love and may be loosely translated as charity. |
Agape |
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is just the minimum of love. |
Justice |
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is giving what is due by doing one’s own function according to Plato. |
Justice |
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demands an equal access to wealth, opportunities and privileges within society. |
Social justice |
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concerned with the distribution or allotment of goods, duties and privileges in concert with the merits of individuals and the best interest of society. |
Distributive Justice |
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an action is morally right if it promotes justice. |
love and justice framework |
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It can be derived that the central focus of Kant’s framework is on duty, obligation and rights |
Deontological |
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is one that habitually wills rightly. |
good will |
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is the person who acts from a sense of duty. |
good person or a person of good will |