Friday, May 9, 2008

UTILITARIANISM

In 1863, John Stuart Mill presented Utilitarianism, a sixty four page essay in which he argues utilitarianism as the solution to end the crisis moral thinking poses. He contends utilitarianism is unconditionally utilized when setting the moral standard on what are right and/or wrong. In his general remarks he establishes the framework for his arguments. Mill defines morality to be essential; morality can only be justified right or wrong based on the moral nature of the action. In his essay Mill aims to identify why people have not been able to come to a consensus in regards to the essential principle of morality. He begins to express the importance of the morality as a utilitarian concept. In chapter two Mill puts a label on utilitarianism. He presents utility as the existence of pleasure and the absence of pain which is significant because this foundation of morality is what every individual needs. I think he comments on philosophical theories proposed before his time as Mill mentions achieving happiness would not be moral by his standards. To a certain extent, morality is influenced by the individual’s idea of the greatest happiness. Mill continues to argue that utility is a foundational measurement therefore all actions should be justified according to a variety of the subject at hand.
In chapter three of Mill’s Utilitarianism we come across his ultimate line of reasoning. If society was to educate individuals to incorporate utilitarianism into their lives then the individuals and equally society would encourage social utility as a morally good sentiment. Similar to happiness, individuals must encourage natural utilitarian sentiments because it is important to developing a better human nature. Mill continues to mention one should be motivated in concurrence with the principle of utility. Individuals have a motive for their actions aside from the external and internal sanctions there is a “natural basis of sentiment for utilitarian morality." After reading chapter three I think I understand the point he is attempting to make but I struggle to understand the psychological basis Mill tries to make for living a utilitarian lifestyle.
Mill begins chapter four by arguing the basic motivation for every act formulates itself through one’s need to fulfill a desire. He uses the desire for happiness as an example because this desirable objective has an ultimate end. In order to proof utilitarianism he begins from the roots which stem from Aristotle. He associates virtuous acts with pleasure because if we are performing virtuous actions it will bring one pleasure. Mill distinguishes virtue as a contingent act separate of the concern for happiness and it should be desired as virtue itself and not virtue towards happiness.
However in chapter five, Mill addresses the opposing problems of utilitarianism. In his attempts to validate rights and justice he points out the requirements for justice are in evident indifference to happiness. Justice is independent of utility and is therefore is equally debated as the theory of utility. Justice is of the highest importance because it is the ultimate end for rules and laws. Any attempt to discard these rules and laws is harmful to a balanced state. Every person who wants happiness for society and himself is displaying the basic principles of utilitarianism. The individuals and equally society would encourage social utility as a morally good sentiment. Similar to happiness, individuals must encourage natural utilitarian sentiments because it is important to developing a better human nature. Therefore the duties one in society must be perfect duties for their sentiments and contributions to society are in favor of utilitarianism.

HUMAN LOVE

All appetitive acts toward the good originate with love. As the root of all appetitive acts love is the reason why things move at all. Every human being naturally loves itself. Let us first note that love tends toward an object for two reasons. One reason was for money and/or health. The second reason is the person loved is appreciated on account of his own intrinsic value. The intention of the lover is to posses the other for the sake of the lover himself. Lox and sex can be found in the same individual. Sexual activity may well be a culmination of human affection. While genuine love therefore altruistic, sexual attraction is egotistical, self-centered: the other is sought as a means to the pleasure of the subject. Love is not progressive but generous it is a giving not a receiving act. Love is impossible without respect for the other. It is a unique person who is loved and for his own intrinsic goodness without regard for anything else. Human love is specifically spiritual. Love implies an interaction of persons.
In the context of sex, the highest type of satisfaction ensues when the partners are truly in love with one another as persons. Sex is an expression of love. The lover genuinely cares for the beloved. There will be very little meaningful sex without love, and this is because love is the cause of those prerequisites for sex. Sex and love are harmonized as acts of a unified personality. Sexuality is not primarily genital: it involves warmth and tenderness. The intimacy is so interlocking that the beloved is truly “another self.” The human potential of sex actualized, it is the love that makes sex human. Love is interpersonal relationships constitute the essence of friendship. Friendship rather includes a reciprocal love. Friends will love one another: It is the nature of friendship not to be hidden. In erotic love the object is desired for the sake of the lover in a kind of self-centered way. With friendship the other is loved for himself.
In conclusion, love of oneself enables a subject to extend his love to others. True love of another supposes a love of oneself: the good which is valued within is found in another. The more you love the more you give. Love is a free giving of oneself that is the greatest gift anyone can give. Love seeks no recompense. Love then can exist only if it seeks no reward but once it exists it is rewarded. Love takes where knowledge leaves off. In love then some sort of union is required between lover and beloved. Love which is freely given must not only be accepted but also reciprocated. In the ecstasy of the love, the lover loses himself in his beloved only to find himself in that other, for a friend indeed is another self. Love is a binding force by which another is joined to me and cherished as myself.

THE NATURE OF THE INTELLECT

Humans possess intellectual knowledge and it is manifest that they have minds. However, it is not denied that man has a mind but the nature of the mind has been disputed. Consciousness and thoughts are products of the human brain the brain itself being a “product of nature.” Man possesses an immortal or spiritual power of cognition known as the intellect. All living beings are characterized by an intrinsic unity.
The intellect knows nothing, it is the man who knows, just as it is the man who walks and talks. This great capacity to utilize the symbolic power of words and images is the difference between man and animals. Since the human intellect is transcending the conditions of matter, communicates in a suprasentient way, it must itself be a spiritual power.
The human intellect is a spiritual power of cognition. The intellect is superior to the senses because symbolic language necessitates the suprasentient element of intelligibility. The intellect can know universally unlike the senses which report only individuals. The intellect can also know suprasensible realities: it can know something about god, the angels, and the soul. It can grasp such suprasensible notions as justice, honesty, truth, and the essence of things. The intellect can also know itself. Intellect is a spiritual power because thought is abstract, reflective, and can be universal. The intellect is a sense power. Ultimately, the relationship of the brain to the mind is to be considered that thinking itself is supramaterial. There is a twofold nature of man, his lower and his higher, his creatureliness and his god-likeness.

THE FUNCTION OF GROWTH

The total life span of human growth and development comes from conception through old age. In a woman the greatest amount of growth occurs during the first several weeks of pregnancy. This period is known as embryogenesis. After two weeks the embryo is elongated. At the top is what will become the head and at the bottom is a tail that will nourish it. At four weeks the embryo has arm buds and is distinctly curved, it also has the beginning of eyes. At five weeks the nose takes shape and at six weeks the leg buds are apparent. At seven weeks the embryo has clearly defined hands and can move them. At week eight the organs begin to be visible and the eye lenses are formed. At ten weeks the embryo is considered a fetus and still has a tail. At thirteen weeks it develops an umbilical cord and is three inches long. By fourteen weeks it can bring its hands together. The umbilical cord is the source of nutrient and air supply.
Reproduction is the driving force of growth. Growth aims at extending the organism. The cells increase through cell division. Growth is a self-perfective immanent act. There is no limit on how big an object can grow. Human growth is related to sex, as a person grows so does the sex. The sex develops through puberty. Usually through the forties the increase in weight stops. As for height the human stops growing between the ages of eighteen and thirty. Growth is an imminent act which perfects the organism.

THE NUTRITIVE FUNCTION

Nutritive function is a self-perfective immanent act. Although all human bodies are subject to destruction, animal’s bodies can preserve itself through the use of nutrition. As the cells breakdown the food it supplies energy for the body, beating of the heart, and breathing. Nutrition is the organism’s method for preserving integrity. Nutrition not only furnishes an organism with energy needed to sustain it in its incessant vital processes but it also supplies an organism with the basic materials which cells need for their own repair: cells are built out of food. Furthermore, nutrition implies the elimination of waste materials. If the cell wants to remain alive it has to constantly repair itself. Nutrition is the preservation of the organism as a vital act, therefore, nutrition is a self-perfective immanent act.