Religion of Love

Virtue Doctrine » Negative Virtue Doctrine » UVW » War  (Previous | Next)


[1100] We should not only advocate the things that have a utility. There are, for example, art objects that have their value for their own sake or from the creating person. The objectives but whose realisation has a great utility have always priority. The justification of the useless and nocuous is reasoned in the diversity of that what exists. The nocuous should nonetheless have a utility.

[1101] We can learn from a war that it is something that should be avoided. Wars can eliminate circumstances that are worse than they themselves. They are usually waged because somebody deems to have to take with violence what is not morally justified, since the problem is a disproportion of the circumstances what others have caused unjustifiably. Therefore, fight the cause.

[1102] With the development of humans and the introduction of a world government in a qualified democracy, wars are nipped in the bud since only sufficiently qualified have the power on their hands and great injustices are compensated. The war-initiators cannot get a chance; individuals can be kept covered by the police. The negative, on a large scale, loses its existence.

[1185] If the means are not sufficient to resolve conflicts without violence, it results usually in war. It is already in the small scope dire, but in the large scope devastating. Since it is usually based on unbridgeable conflicts of interests, it is only avoidable if the parties involved change their interests or renounce whose enforcement. The more developed a society is, the more easily conflicts and wars are avoidable.

[1186] Then the great social and economic disparities are removed and the world government may exert sufficiently influence on the opposing parties. Violent conflicts can be resolved with the aid of the police. As yet, every person must brace zerself for possibly being involved in a war. Zis conscience should be given the opportunity to decide whether ze wants to render military or a corresponding alternative service.

[1187] Who is unfit should still make zerself appropriately useful in the community ze belongs to, within zis means and for justice, solidarity and development reasons. For this, the communities have to provide appropriate application possibilities. Women who bring up (own) children long enough have fulfilled by this activity their obligation to render the service.

[1188] Each service in this context is to carry out with the necessary devotion and diligence. One should try to bring in positively zis whole personality and to get on well with zis superiors and the whole environment, since those one serves deserve the full dedication. Everybody should carefully consider what kind of service ze renders and, eventually, make comprehensively use of advice at third hand.

[1189] The training during the service is to be complied with, also in one's own interest, with the necessary attention, since neglects lead usually to a bad result. It is a crucial part of life also to take on tasks that do not taste. Thus, for example, one should know what submission and obedience and camaraderie mean, since they are important for life and death decisions.

[1190] In mission of war, we should remember that life is the most important and ultimate that a creature has to give in this world. The esteem of life demands us to choose means as effective as possible and appropriate to the situation in the fight against the opposer. To do this, we must have ourselves under control and be developed to the extent that we can decide properly in all circumstances.

[1191] If we have the choice to comply with an instruction or an order in different ways, so we should always opt for the best solution before L which should not to be the most comfortable. Absurd and nonsensical demands we have to meet head-on with the necessary resoluteness within our possibilities. It counts only the responsibility before L and us, and not what others want to force on us unjustly.

[1192] Under extreme conditions, we must not let ourselves go, but have also to increase the demands for ourselves. Every extreme phase will be sometime superseded by a balanced one: in this or the next life. We may never give up the hope for and the trust in L, since we are only able to meet the extreme requirements this way. L punishes all those who want to destroy us severely.

[1193] If we slid into a situation in that we have to fight for a cause that we do not acknowledge, so we need to place our trust in L that our mission still comes to a good end, and support our comrades-in-arms to the best of our ability, for which the matter has not to be much easier. How do we stand there before L if we can say to have done everything properly in all conscience!

[1194] Vice versa, we can be exposed to a permanent burden, if we made a mistake or had a mischance, or had to experience something fatal we could not escape. Everybody has the right to adequate care and treatment of zis (traumatic) experiences. A redress or at least recompense is to try within the realms of possibility in any case.

© 2006-2008 by Boris Haase

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