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Good and Evil

But this mandate is not for judges only it is universal. It warns man not to set himself up as better than his fellows, and not to impose his personal notions of good and evil on his neighbors. From this... [Pg.77]

Shamanism The primitive religion of the Ural-Altaic peoples of Siberia, in which all the good and evil of life are thought to he brought about by spirits which can be influenced only by shamans. [Pg.83]

Good and evil are names for what people do, not what they are. All we can say is that this a good deed because it helps someone, or that is a bad deed because it hurts them. People are too complicated to have simple labels. [Pg.61]

Dr. Michael Shermer is the founding publisher of Skeptic magazine, the director of the Skeptics Society, a monthly columnist for Scientific American, and the co-host and producer of the 13-hour Fox Family television series Exploring the Unknown. He is the author of The Science of Good and Evil and Why People Believe WeirdThings. His list with his personal definitions ... [Pg.50]

The religious and philosophical doctrine that holds that the universe is constantly in a struggle between good and evil is known as... [Pg.53]

Du Bartas, Forman, and the elusive I.W. probably drew on similar sources and traditions and their lists suggest an association of the Fall, disease, and alchemy across a spectrum of literature, medical, alchemical, literary, and moral, in sixteenth-century Europe. Forman perused this material in pursuit of information about man, the cosmos, medicine, and disease. He documented what happened when Adam and Eve ate the fruit of the tree of knowledge and sowed the seeds of disease within their bodies. Banished from Paradise, they kept free will and the knowledge of good and evil, the two vehicles by which humankind had thereafter tried to return to the tree of life, once again to eat the food of angels and achieve eternity. [Pg.208]

The content of the mystical experience is thus inconsistent with both the religious and secular concepts of traditional Western thought. Moreover, mystical experiences often result in attitudes that threaten the authority not only of established churches, but also of secular society. Unafraid of death and deficient in worldly ambition, those who have undergone mystical experiences are impervious to threats and promises. Moreover, their sense of the relativity of good and evil arouses the suspicion that they lack both conscience and respect for law. Use of psychedelics in the United States by a literate bourgeoisie means that an important segment of the population is indifferent to society s traditional rewards and sanctions. [Pg.142]

If the Holocaust revisionists would be shown to be right we would lose our sense about the Second World War, we would lose our sense about what democracy was. The Second World War was a moral war it was a war between good and evil. And so if we take the core of this war, which is in fact Auschwitz, out of the picture, then everything else becomes unintelligible to us. We collectively end up in a madhouse. [01 23 30]... [Pg.91]

Because of my doubts, my entire outlook on life became unstable. I was no longer certain what was correct or incorrect, who lied and who told the truth. The eternal conflict of good and evil was revived in me. The question where the truth could be found concerning the Holocaust was so important, that I knew I could only recover my peace of mind by finding out for myself, personally, where the truth lay. I wanted to rid myself of uncertainty one way or the other. [Pg.312]

In 1947, the Truman Doctrine was established, redefining American foreign policy with a policy of containment which framed our foreign policy as a battle between good and evil. (14)This dramatically increased the growing tension between the two countries. [Pg.87]

Figure 4-18. Fagade of the Notre Dame cathedral in Paris illustrating the antisymmetry between good and evil. Photograph by the authors. Figure 4-18. Fagade of the Notre Dame cathedral in Paris illustrating the antisymmetry between good and evil. Photograph by the authors.
I am like a chemical compound in Your Laboratory of Life, O Lord, a compound from which the element Perfection has not yet been isolated, a compound in which the properties of the element Perfection are disguised by combination with earthly vanities. Take me then, O Lord, analyze me according to my good and evil constituents and isolate the pure element Perfection, as a chemist analyzes and separates from a substance all foreign matter. Analyze me that I may learn to know myself and that I may emerge a pure element, worthy to be included in the group of elements already freed from the bonds of their earthly life. [Pg.354]

Nietzsche, Friedrich. Beyond Good and Evil. The Great Books Foundation, Chicago. 1947. [Pg.499]

Aside from sophisticated drug design, there is a surprisingly simple means of favourably influencing the balance of Good and Evil in eicosanoid metabolism Eating fish. As initially mentioned, aside from arachidonic acid, other multiply non-saturated fatty acids can serve as precursors of eicosanoid mediators as well, in particular eicosapentanoic acid (EPA), which has an additional double bond between C17 and Cl8. The introduction of this omega-3 double bond does not occur, nor is it reversible, in mammalian... [Pg.118]

Students of behavior tell us that dividing the world into good and evil is a fundamental human need, The existence of evil provokes fear and demands explanation. Why is there sickness Why is there death Why do crops fail Why is there war And most important how should we act to contain evil and avoid disaster , One attempt at a solution is to attribute evil to external things, and then prohibit, avoid, or try to destroy them. This is how taboos arise. [Pg.13]


See other pages where Good and Evil is mentioned: [Pg.147]    [Pg.214]    [Pg.213]    [Pg.158]    [Pg.29]    [Pg.75]    [Pg.101]    [Pg.60]    [Pg.286]    [Pg.199]    [Pg.211]    [Pg.145]    [Pg.61]    [Pg.447]    [Pg.363]    [Pg.364]    [Pg.99]    [Pg.237]    [Pg.239]    [Pg.68]    [Pg.365]    [Pg.88]    [Pg.88]    [Pg.88]    [Pg.88]    [Pg.88]    [Pg.88]    [Pg.99]    [Pg.36]    [Pg.4]    [Pg.202]    [Pg.24]    [Pg.440]    [Pg.218]   
See also in sourсe #XX -- [ Pg.122 ]




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