Religion of Love




Virtue Doctrine » Negative Virtue Doctrine » UVW » Violence and Stealing  (Previous | Next)



Violence and Stealing

[195] If someone does violence to us, then we may escape from this violence, if that is necessary. We may resist in addition moderately, if that calls a halt to the violence. Because it is a bigger good, if we remain on earth, and not if another one kills us, if a bigger good does not have to be maintained. This good can be e.g. L or the mankind, for which one dies.

[683] If the soul has suffered injuries, this can lead to severe suffering - even death. There are injuries that are hardly to heal in this world. If we do not want to wait for miracles, we need to reprocess carefully what happened and lend the patient our support sympathetically and lovingly. Even in education hardly repairable damage can emerge, if the educators are not willing to refine themselves.

[684] There may be a great temptation to exploit the weaknesses of others and to abuse ones own position of power. Especially in closed social units such as the family psychic violence has a not-negligible breeding ground. Reason and morality as guardians of an ideal life here can easily be ignored, especially when unity exists about the abuse among the perpetrators.

[685] The religion can only specify targets, the control is subject to the state and the attention of the individual. On everybody must be impressed that help is due to zer in any situation, even if others maintain - including within the family - that the opposite is true. Unfortunately, it is - especially for children - often difficult to open up and to entrust themselves to strangers who process corresponding cases.

[686] Psychic violence is not easy to detect for people. Shame and pride prevent much. The avowal to need help must be facilitated to every psychic damaged person. Psychic violence is to range with physical violence, in the severity and the consequences. As a rule the perpetrators also need help. The increase in cases must lead to an appropriate handling.

[196] If someone steals from us, then we are free to reclaim the stolen things depending on what value they have for us. If we are generous, we give the thief like the beggar: It depends on the correct measure. It does not serve the beggar right to be excessively recompensed, but with the correct measure. Also who tells us lies about zis poverty may not count on our (then wrong) generosity. Thievery from necessity must count, nevertheless, on punishment.

[197] We meet hate with attentive correction, whereby we show much empathy. We try to fathom the reason of the hate and estimate then its authorisation. If we are wrong, then we strive for reparations, after we apologised. We know that also L can hate, and understand therefore hate. Hate is not only to understand as emotion (disaffirmation).

[292] To use an arm represents actually still nothing bad (sporting arm). The application to man is, however, one of the last ways out (self-defence). The national and the military service are questions of conscience. As long as military missions (still) are inevitable, religion may not proscribe them. Violence always is ultima ratio. We may not complain then, however, about the fact that violence can produce two-way violence.

© 2006-2008 by Boris Haase


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