If Kant's points are to be assimilated when adopting a moral stance which is consistent with man's dignity, such absolute terms are inevitably defined by dominant social structures, bringing us to the application of a normative theoretical structure. The inextricable relationship which theology and morality have shared throughout history tends to have a tangible impact on the way these hegemonic standards are defined.
And Kant, rejects any flexibility outright, however. Beyond its deviation from his established disposition toward moral absolutes, such variation violates Kant's maxim about man as an end rather than a means. Man is to be the motive for moral acts, with his dignity defining right and wrong. Indeed, as he pointedly phrases it, "the laws of morality are laws according to which everything ought to happen; they allow for conditions under which what ought to happen doesn't happen." (Kant, 1)
Counter-argument:
Like Kant, Camus asserts a clear ethical rejection of the act of suicide such as demonstrated in his the Myth of Sisyphus. Published in 1942, the original essay concerns the absurdity of life and the necessity to recognize this without succumbing to nihilism. However, as it addresses the subject of suicide as a possible outcome of recognizing the absurd meaninglessness of life, the Myth takes an explicit stance against the Kantian categorical imperative. Camus clearly rejects the emphasis on the broad social impact of individual decisions. To the point, his text remarks that "suicide has never been dealt with except as a social phenomenon. On the contrary, we are concerned here at the outset, with the relationship between individual thought and suicide. An act like this is prepared within the silence of the heart, as is a great work of art.' (Camus, 4)
The poetic impulses demonstrated here aside, Camus takes the view that the individual's unique battle with this absurd meaninglessness of life will take on its own proportions. To the point, Camus insists that there is an inherency in all men to consider the implications of suicide, whether or not this is any serious or actionable proportion. This is, Camus argues, because the sudden awareness or the persistent enduring of the apparent absence...
Gameness is a transcendence of pain and physical limitations, vs. allowing pain and the physical to cloud one's emotions and actions. One who is gameness persists in their character, vs. allowing externalities to change personality. Gameness is typified by a willingness to undertake great difficulty, vs. avoidance of the difficult and unknown. LIST #2 Gameness is not a lack of fear based in ignorance or desperation, but rather a lack of fear based in
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