Religion of Love

Virtue Doctrine » Negative Virtue Doctrine » MNO » Needfulness and Coercion  (Previous | Next)

Needfulness and Coercion

[194] We may resist the needfulness, if we do not want to comply with it. Our time is too valuable as that we must be forced against our will to something unnecessary. We offer an alternative that we favour to the coercing person by justifying decidedly, but friendly, why we do not want to comply with zis needfulness. The good reason saves us from a bad conscience.

[499] There are situations in that we are exposed to coercions and could not act as we want and how it would be indicated. Orders from superiors, regulations and compulsive acts can belong to this, which we can hardly set against. We are only partially responsible for the effects of such coercions. We should remain always fully aware of the negativity of such effects.

[500] We should aspire to attenuate the effects wherever possible. If we are a firm believer in being right with our estimation of the situation, we can try to set against the coercion and to refuse to execute the order or the regulation. To this courage and backbone do belong. If all would take a line of the least resistance, it would be bad for our world.

[501] Every now and then also radical steps such as an occupational change can lead to our goal. With pathological coercions a therapy can be indicated. With persistent coercions a negotiated compromise may be already a good result. We should remember that L is also an excellent supervisor who can give us one or two hints and understands coercive problems.

[502] L coerces both, if ze deems it necessary, and frowns on the false coercions. Ze recognises whether we have to follow a coercion or not. We often have only the possibility to do the best of our situation. We should aspire to this, even if we have to go unusual ways. So it can be necessary to reach a higher goal to depart from the path of virtue now and then.

[503] This does not mean that the end justifies the means, but that the deviations from the path of virtue turn out as slight as possible. Especially in politics and economy is fought unfortunately often with no holds barred, unfair methods are deployed. It is also not evident when in these and other fields the overall situation will improve significantly. Here remains to be seen.

[504] The question arises whether one is to adopt a dialectical attitude. It remains to the virtuous man often nothing more than to live with an internal splitting. But it is the inevitable not to ward off, so that indeed an unpleasant, but situation to master occurs. Concerning L counts that one has made the best of the situation. Even L does not demand the impossible.

[505] A similar situation is present if one belongs to an institution whose principles or objectives one does not share, from which one cannot be separated for example for economic reasons. Even in the area of religion something like that occurs. It is important at this that one holds up ones own good principles and soliloquises that this is something that one may not be able to change, but is not the self-image.

[506] It may be helpful that one can clarify ones consequent problems with a person of ones confidence in order to cope with them. L has understanding of big obstacles and is the last who reproaches in a gridlock to one. If no unusual solution stands open, ze is at least the one, who compensates this form of suffering in subsequent worlds, both with persons responsible as with suffering persons.

[507] It is not acceptable that persons responsible exploit dependencies from power or other reasons. In the field of religion the religion of love opens its doors wide for the exploited, even if their financial possibilities may still be limited. Extremely perfidious is the situation in families where the economically stronger can override the weaker, since a withdrawal is not possible.

[508] Here remains perhaps only the separation with the financial disadvantages, which we hope that they will become less significant if the nations have attained the affluence that makes financially (more) independent. Here appropriate economic models are to develop that use the sufficiently available resources more adroitly and bid adieu to the unequal income situation.

© 2006-2008 by Boris Haase

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