EThics

Thow ShoodsT AT LeesT Wuhnss Reed: Wy Praktiss UhgehnsT PuT OwT Smahl T

EThics

Thow ShoodsT AT LeesT Wuhnss Reed: Wy Praktiss UhgehnsT PuT OwT Smahl T

EThikss Wrd Deskripshuhnz


Thŭ Nĕkst Tĕkst Wŭz Frŭm:

History and Etymology for ethic

Middle English ethik, from Middle French ethique, from Latin ethice, from Greek ēthikē, from ēthikos

Definition of ethic

1 ethics plural in form but singular or plural in construction : the discipline dealing with what is good and bad and with moral duty and obligation

2a : a set of moral principles : a theory or system of moral values
—often used in plural but singular or plural in construction

b : ethics plural in form but singular or plural in construction : the principles of conduct governing an individual or a group
: a guiding philosophy

d : a consciousness of moral importance

3 : ethics plural : a set of moral issues or aspects (such as rightness)

Ethics vs Morals: Is there a difference?

Ethics and morals are both used in the plural and are often regarded as synonyms, but there is some distinction in how they are used.

Morals often describes one's particular values concerning what is right and what is wrong:

While ethics can refer broadly to moral principles, one often sees it applied to questions of correct behavior within a relatively narrow area of activity:

In addition, morals usually connotes an element of subjective preference, while ethics tends to suggest aspects of universal fairness and the question of whether or not an action is responsible:


Thow ShoodsT AT LeesT Wuhnss Reed: Wy Praktiss UhgehnsT PuT OwT Smahl T.

RighT to Self Defense

* Uhv RyTs Uhv PolliTTikss Uhv Fillossuhfee Main Branchez Uhv Fillossuhfee Izm
* Uhv Fillossuhfee Uhv Syenss Uhv Syenss Main Branch Kyndz
* Uhv Syehnss Baeesiks Kynd Typs KLasT By Syz Ohrdr Uhv Omnyon Izm.

Thuh Nekst Tekst Wuhz Fruhm:

The right to defend yourself is a corollary to the right to life. You must be able to protect what is yours when it is threatened. If you are being attacked the situation leaves the realm of morality - it leaves the realm of the everyday and becomes an emergency. In such an emergency, anything goes. That is the choice that your attacker has made, and he must live with his choice. The government must maintain the right to bear arms so that self defense will be possible.


Ethics Uhv Self Deefenss

Thŭ Nĕkst Tĕkst Wŭz Frŭm:

Self-defense as an ethical ideal

The pacifist dilemma is that non-violence leaves us, as individuals and communities, subject to oppression. One of the favoured examples against non-violence is that Ghandi’s ahimsa only worked because the British were not truly bad people. Ahimsa would never have succeeded against a more brutal regime like that of Nazi Germany. From a spiritual perspective, ahimsa is not about what ‘works’; arguing that non-violence ‘works’ or ‘doesn’t work’ presumes non-violence is about ‘working’, which it is not. Pacifists are generally resolved to embrace the bitter consequences of their philosophy, harbouring no illusions that their path can be both moral and utilitarian.

True pacifists deserve respect, but there is nonetheless a perfectly reasonable ethical distinction to be made between violence and self-defense. If my life and my health are good for me, then I have a right to enjoy these goods. Accordingly, no individual may have a countervailing right to harm these goods or take them away. Unjustified aggression is therefore ethically illegitimate, and the target of that aggression is right to defend against it, to protect their own life and the lives of others.

In defending against unjustified aggression, the target of our defensive actions is not the person, the aggressor, himself. Rather, our aim is the act of aggression, the violence. Hence a legitimate use of defensive force must be constrained by these ethical limits:

– it must be proportional to the threat.

A sense of threat is always somewhat subjective, but in ethics as in law, there is a ‘reasonable person test’ by which defensive actions will be judged. If someone shoves you at a party, it is not – all things being equal – proportional to hit him with a bar stool.

– any injury caused must be an unintended side-effect of self-defense.

In order to stop someone from hurting you or another innocent person, an appropriate use of defensive force may result in injuries to the aggressor. These injuries, though foreseeable, are considered ethically acceptable so long as one’s overriding intention is to defend, not to injure. In medical ethics this is known as the principle of double-effect, the recognition that good actions sometimes have foreseeable yet unintended negative effects.

Some people see self-defense as an excuse for violent retaliation, an opportunity to injure others with moral impunity. This is not true self-defense. If we do not abide by the principles of self-defense, we cannot walk away from a violent confrontation with a clear conscience.

At the same time there is something elegant about this view of self-defense: in merely defending the sphere of your own life and rights, it is the aggressor who bears moral responsibility for the harm and injuries that befall him as a result of his own violent intentions.


Ŏēkēdō Ĭz Wĭθ Ēŋgliʃ LĭsT Ŭv JŭsT Wŭn Ĉŏr Fōr Ēĉ Wŭn Spēĉ Săōnd

* Ănd Ahkeedoh Ĭz Wĭθ FohnehTik Eeng-Glish Speech Sownd Synz


Thŭ Nĕkst Tĕkst Wŭz Frŭm:

The word "aikido" is formed of three kanji:

– ai – joining, unifying, combining, fitting
– ki – spirit, energy, mood, morale
– dō – way, path


Thŭ Nĕkst Tĕkst Wŭz Frŭm:

What is Aikido?

Aikido is a powerful martial art developed throughout the mid 20th century by a Japanese named Morihei Ueshiba.

Aikido differs from most other martial arts in that the practitioner seeks to achieve self-defense without injury to attackers.

Furthermore, there are no competitions or tournaments in Aikido. Therefore, Aikido is non-competitive…

Instead of using potentially crippling kicks or punches, the Aikido student trains to apply various wristlocks, arm pins, or unbalancing throws to neutralize aggressors without injury.

Aikido is a 100% defensive martial art.

The so-called "attacks" taught in Aikido are merely for purposes of learning to defend against those attacks rather than for the purpose of injuring an opponent.


Thuh Mōst Kümmpăshŭnnĕt Străttĕjjē Uhv FyTeeng Iz ( Ŏ-ēēkēēdō = Ahkeedoh = [[[Aikidp]] ) Jĕntül Sĕlf Dēfĕnss ĂttĭTTūd Ănd Sĭstĕm Wĭĉ Myt Ĭnklūd Thŭ Tēchēngz:

1: Try Tū Nŏn-kŏz Sŭfrēēng Tu Ĕnnēē Ŭttăkr.

2: Prĕf Tū Flēē Ðăn Tū Fyt.

3: Prĕf Tū Dŏj Ðăn Tū Blŏk.

4: Prĕf Tū Blŏk Ðăn Tū ŬTTăk.


Thĭs Ĭz Thŭ Lăst Lyn Ŭv Tĕkst Ĭn Thŭ Păēj Năēmd Ahkeedoh.


Justiffyubul Hommissyd


Thuh NeksT TekST Wuhz Fruhm:

https://en.wikipedia.org/wiki/Justifiable_homicide

The concept of justifiable homicide in criminal law is a defense to culpable homicide (criminal or negligent homicide), and requires exculpatory evidence in the legal defense of justification. In most countries, a homicide is justified when there is sufficient evidence to prove beyond a reasonable doubt that it was reasonable for the subject to believe that there was an imminent and otherwise unavoidable danger of death or grave bodily harm to the innocent. A homicide in this instance is blameless[1] and distinct from the less stringent criteria authorizing deadly force in stand your ground rulings.


Thuh NeksT TekST Wuhz Fruhm:

RCWs > Title 9A > Chapter 9A.16 > Section 9A.16.050

RCW 9A.16.050: Homicide—By other person—When justifiable.

Homicide is also justifiable when committed either:

(1) In the lawful defense of the slayer, or his or her husband, wife, parent, child, brother, or sister, or of any other person in his or her presence or company, when there is reasonable ground to apprehend a design on the part of the person slain to commit a felony or to do some great personal injury to the slayer or to any such person, and there is imminent danger of such design being accomplished; or

(2) In the actual resistance of an attempt to commit a felony upon the slayer, in his or her presence, or upon or in a dwelling, or other place of abode, in which he or she is.


Fehluhnee

Thuh NeksT TekST Wuhz Fruhm:

Felony Law and Legal Definition

Felonies are serious crimes, such as murder, rape, or burglary, punishable by a harsher sentence than that given for a misdemeanor… In general, a felony is an offense for which a sentence to a term of imprisonment in excess of one year is authorized.


Thĭs Ĭz Thŭ Lăst Lyn Ŭv Tĕkst Ĭn Thŭ Păēj Năēmd Fehluhnee.


Thĭs Ĭz Thŭ Lăst Lyn Ŭv Tĕkst Ĭn Thŭ Păēj Năēmd Justiffyubul Hommissyd.


Thiss Iz Thuh Last Lyn Uhv Tekst In Thuh Paeej Naeemd " Right to Self Defense ".


Thiss Iz Thuh LasT Lyn Uhv TeksT In Thuh Payj Naymd " EThikss Wrd Deskripshuhnz ".


Pure JusT WarrenTs For Searches And ArresTs

Peeuur JusT WohrehnTs Fohr Srch AkTs And UhrehsTs

RTh SiTTizzen RyT 12: Safety of person from arbitrary or unreasonable arrest, detention, exile, search or seizure;

ReekwyrmehnT Uhv WohrehnTs Fohr Srch AkTs And UhrehsTs.

Thehr Ahr SimpLee Now 2 Lrnd JusT Reezuhnz Fohr Uh Srch WohrehnT.

1: If { Ther Wuhz Uh SeLf giltee Uhv AkTeeng OwT Uh Kung Fu FyT Skill Typ Deskrybd Az uhtak With Wuhn wehpuhn tuul Ohr mohr than wuhn wehpuhn tuulz that myt ( hahrm = ( { injur ( Uh Lyv BeesT ohr Human WiTH Wrkeeng Nrvz ) } ohr|and { dammejyz ( Uh Muhsheen WiTh Wrkeeng EeLekTronniks ) } leeveeng uh ( hahrmd = ( injurd wuund ohr damajd damaj ) ) that kozd Less Fuhngkshuhn Uhv ThaT Wrkeeng Tek } ThaT Wuhz Pruuvd By ( FohToh Ohr|And Vid Ohr|And [ Uh hahrmd VikTim'z Reekohrded STaeeTmenT ] Ohr|And [ Uh WiTness'z Reekohrded STaeeTmenT ] ) Ehvihdehnss Pruuveeng ThaT an ObjekTiv hahrm uhsult vyohlaeeshuhn krym uhkrd } Then ThaT krym Ehvihdehnss Shood GeT Eeuuzd Az Baeesis Fohr Uh ** WohrehnT Fohr JusT Seezhur Uhv [ Eech And Ehvree ] hahrm uhsult wehpuhn Uhv Thuh spehsiffik [ typ ohr typs ] pruuvd tu hav got eewzd tu kuhmit thuh hahrm uhsult krym**.

2: If Ther Iz A Self Huu Iz InnuhsenT Uhv hahrm-wehpuhn-uhsult with ThaT SehLf's JusTLee Uhkwyrd Tu Ohn ProppurTee Wich got unreezuhnuhbullee ahrbitrehrihlee theft seezd Then ThaT theft rongd InnuhsenT SeLF MyT LisT [ Eech And Ehvree ] theft stohld AeeTem And SpehsihfihkuLLee How ThaT AeeTem Wuhz JusTLee Uhkwyred, PreefurruhbLee WiTh uh ReeseeT. THaT JusT[[Lee]]] Uhkwyrd LisT ReepohrT Shood GeT InvesTihgaeeTed Tu Vehrihfy THuh Degree Uhv ITs VaLLihdihTee Then Tu Thuh Degree VaLidaeeTed Eeuuzd Az Thuh Baeesis Fohr Thuh Ishuuanss Uhv Uh WohrehnT Fohr Reezuhnd JusT Seezhur Uhv ThefT STohL ProprTee

Ther Ahr Now 2 Lrnd JusT Reezuhnz Fohr An UhrehsT WohrehnT:

1: Thuh FrsT Iz Tu Az Suun Az PossihbuL STop Uhv hahrm uhsult vyohlaeeshuhn krym And Therby PreevenT Thuh kuhnTihnuueeng uhv hahrm uhsult krym akts;
2:0: Thuh Sehkuhnd Iz If Wen ( { uh pland mrdr } ohr {multi pland mrdrz } ) haz uhkrd Then Shood InvesTihgaeeshuhn Syenss Branch Kyndz Deskrybd Az DeeTekTiv Fohrenzikss PrakTiss AkTss Uhkr ReezuLTeeng WiTh HohpfuLLee UhresTeeng { theft and|ohr uhsuLt and|ohr raeep and|or mrdr } suspektss.


DeeTekTiv Fohrenzikss

Branch Kyndz Deskrybd AT https://www.thebalancecareers.com/detective-and-criminal-investigator-job-information-974467 fohr UhresTing { theft and|ohr uhsuLt=assult and|ohr raeep=rape and|ohr mrdr=murder } suspects:

{ theft and|ohr uhsuLt and|ohr raeep and|ohr mrdr } krym PLaeess InvesTihgaeeshuhn

Evidence collection

AhTopsee

WiTness Intrveewz

ReepohrT RyTeeng

Record keeping

Writing probable cause affidavits

Preparing arrest warrants

Courtroom testimony

Preparing and executing search warrants

UhresTeeng ( ThefT and|eethr raeep=rape And|AiThr UhsuLT And|AiThr Mrdr ) SuspekTs

KohrT Fohrenziks TryuL

KohrT Juj Adjuudihkaeeshuhn

KohrT Jurree { DeeLibraeeshuhnz Then KuhnkLuuzhuhnz }

Krym SuhspekT { PeenuLyzd PehnuLTee And|Ohr ReeLeesT }


Krym PehnuLTeez InkLuud:

Ishuu Peeuur JusT WahrenT Tu:


Seez Theef ThefT STohL Suudoh-ProprTee

And|AeeThr Uhsess STohL ProprTee WrTh Az Neg DeT BaLLanss Uhv Nuu DeT UhkownT Uhv Hyrd DeT KohLehkshuhn Aeejehnsee Tu GradjuuaLLee RehgeeuuLrLee KohLehkT DeT PaeemehnTs Tu GeT Fohrwrded Tu STohL Fruhm VikTim.

And|AeeThr Seez Hahrm UhsuLT Wehpuhn Ohr Wehpuhnz


And|AeeThr Koz Eech Pruuvd UhsuLT Ohpressohr And Eech raeep akt vyohlaeetr And Eech KuhnvikTed Mrdrur Tu Bee { Took Tu Then PuT In Then LokT In } JaeeL Fohr:

Pluhs|eethr Uh ShohrT Peereeuhd Fohr Wuhn uhsult beetrayul krym


Pluhs|Eethr a short peereeuhd for 1 raeep krym

Pluhs|eeThr Uh Mohr Long Peereeuhd Fohr muLty-uhsuLt tohrchr Ohpreshuhn beetrayul krym

Pluhs|eeThr Uh KohrT Juj Chohz Peereeuhd fohr kuhvikshuhn uhv wuhn rape akt dehskrybd az: If uh ReejehkTor [Heeuumuhn]]] Duhz kom ( ReejehkTeeng = No Ohr Synuhnym Uhv No Lyk Wuhn Ohr Mohr Uhv Thohz AT https://www.merriam-webster.com/thesaurus/no ) Tu Uh ReejehkTed Sex Fuk AkT By Uh Dif ReejehkT [[Heeuumuhmn]]] Then if that reejekt duz fuk vyohlaeet into that rejekted sex fuk akt tu ThaT ReejehkTohr VikTim human Then that iz sex vyohlaeeshhn rape fuk sex uhbeewss akt beetrayeeng that reelaeeshuhnship.

Pluhs|eeThr a Mohr long peereeuhd for multy-raeep sex vyohlaeeshuhnz

Pluhs|eeThr uh mohr Mohr long peereeuhd for mohr multy-raeep sex vyohlaeeshuhnz


Reegahrdeeng mrdr KonvikT PunishmenTss

* If fayk ehviddenss iz put down at uh mrdr krym playss tu deesepshuhn blaym An InnuhsenT
* then ( DeetekTivz then An UhTrnee then thuh less than KuhmpleeT-Lee EdyuukayTed jurree membrz ) myt rong blaym ThaT InnuhsenT
* then 1 jurree gruup voht myt koz 1 spyureeuhs kuhnvikshuhn uhv 1 mrdr
* then if ehnee guv ohfishul such az thuh tryul juj duhz prohseed bayst fruhm https://www.studylight.org/bible/web/numbers/35-19.html " The avenger of blood shall…[koz] the murderer to [die]: when [ the avenger ] meets [ the murderer ], [ the avenger ] shall [koz] [ the murderer ] to [die]. " tu then kuhmand that thuh mrdr get uhvenjd by thuh deth penalty uhv that deesepshuhn blaymd spyureeuhs konvikt then kuhmpleet unfehr unjustiss myt uhkrr

Thuss:

I Rehkuhmend mrdr konvikts shood get LokT In Uh [ jayl ohr prizzuhn ohr BeTr Uh MenTuL HospiTTuL ] Fohr Thuh ResT Uhv Ther LyfTym Fohr A deelihbureht mrdr konvikt kuhnvikted Uhv less mrdrz Than ( 1 pluss duhbuL Thuh GLohbuL Nuhmbr Uhv spureeuhss kuhnvikshuhnz uhv wuhn IhnuhsenT SuspekT uhv deeLihbureht mrdr ).

Ohr If Uh DeeLihburehT Mass-Mrdrur KonvikT Wuhz KuhnvikTed Uhv ( 1 pluss duhbul thuh GLohbuL nuhmbr uhv spureeuhss kuhnvikshuhnz uhv wuhn IhnuhsenT SuspekT uhv deeLihburehT mrdr ) then shood issuu uh deth wahrehnt tu koz that duhbuL GLohbuL spureeuhss mass mrdrurz kovikt tu get put in a min kruuehl leethul eeLehktrik chehr that wehn trnd on duz koz min suhfreeng then leest suun deth.


Thow ShoodsT AT LeesT Wuhnss Reed: Wy Praktiss UhgehnsT PuT OwT Smahl T

Good Ohr bad Manrz Uhv EThikss Mohruls BeTr Ohr wrss Mohral

" AhrT [Thow] Uh Good Wich Ohr uh bad wich? "

ThaT Vid Wuhz Fruhm:

Good Ohr bad Manrz Uhv EThikss Mohruls BeTr Ohr wrss Mohral

In Simmilr Wrdz, Thiss Ask SkripT MyT GeT InTrpreTed Az:

  • Wich Kynd Uhv ( Majjik = GohL Winneeng ) DuhsT Thow Now Chuuz Tu Duu?

Truu Good MohraL FeeLeeng Good BeTr Than Bad MohraL Sufreeng

Truu Bad MohraLLiTTee Senss Proovd Tu Koz MohraL Tu Wrss

Good MohraLLiTTee Senss Proovd Tu Koz MohraL Tu BeTr


BeTr Iz Now Heer Deskrybd Az :

BeTr Iz Heer Deefynd Az:
1: If Ehnee Bad Mohral Then Proh Less Bad Mohral Ohr BeTr Kuhmpleet Non-bad Mohral And Ahl Good Mohral;
2: Proh Mohr Good Moral.

( If Ehny ( Troo Bad Rong Suffreeng SensT Then AkT:
Proh Less Bad Rong Sufreeng Fohr Thuh Troo ReeL Bad Rongd Sufreeng VikTim

DooTee UhgensT Sufreeng In Bod ThaT Self Werz Uhv BeTr

  • If Now Duz Senss In Bod ThaT Self Werz Ehnyee ( Troo Bad Rong Suffreeng )
    • Then A.S.A.P. Prfohrm ReeLeev sufreeng TreeTmenT Fohr Bod ThaT Self Werz,

A.S.A.P. Uhv DooTee UhgensT Sufreeng In Bod ThaT Self Werz

Az Soon Az PossibbuL

Proh Lessenneeng bad sufreeng Twohrdz Non Bad Peewr Good FeeLeeng

Az Much Az PossibuL Chooz Seereeiuhss Reesolv Tu {Theengk And|Ohr AkT) In Uhkohrdanss WiTh
Kohr KehruhkTr Vrchoo Tu Nevr Uhbanduhn__ ATTiTTood

proh non-sufreeng_izm And Proh Mohr Good SensT_)

Proh Less stress And Mohr Kahlm

Proh Less week And Mohr Strong

Proh Less stupid And Mohr Smahrt.

Proh less ignorant and Mohr Lrn Ed


  • Mohr BeTr Kohruhpshuhn Iz MohsT Good Mohral and less Bad Mohral
    • Az Thuh BesT ( Majjik = GohL Winning ) Duhz Koz ( Mohr Ohr BeTr MohsT ) Good Mohral ( Gladness And HelTh ) WiTh ( BeTr Less bad Ohr BesT LeesT bad Ohr PrfekT Non bad ) Mohral suffreeng
  • " Fĕr JŭsT " = " Fehr JuhsT "
    • Nohrm Speld " Fair JusT " Wich Iz Sownded OwT Az F->{ ā Spōk Ăz ĕē " }->ĭ->r ) JuhsT
    • Iz Peeuur Good " Fĕr JŭsT " When:
      • AT Thuh Bayngk We Trayd BeeTween Paypr Kash And Koeen Kash
      • AT Thuh Stohr Mee Self Veeuh My Wohrn Bod PüTss Koeenz In Thuh KownTeeng Muhcheen
        • Then GeT Uh ReeseeT Wich ReepohrTss How Much Koeen Muhnee
        • Then GeT ThaT UhmownT Uhv Kash In ( MohsT Big Nuhmbrd Ohr Chohz Nuhmbrz ) Uhv:
          • ( 1 Paypr Kash Kred Ohr ( 2 Ohr Mohr ) Paypr Kash Kredz )
          • EeThr|And ( 1 Koeen Kash Kred Ohr ( 2 Ohr Mohr ) Koeen Kash Kredz )
      • Uh Hug Iz Uhgreed Tu { Coh-STahrT And Coh-End } WiTh Ehnee 2 Uhv:
    • Iz Peeuur Bad Wen
      • If uh dif PrymayT Lyk Uh Heeuuman duhz with uh spehsiffik uhmownt uhf preshr fist punch Thy Fayss
        • then thow myt with thuh saeem uhmownt uhv preshr fist punch that prymayt AT Thuh Saym Playss On Ther Fayss
        • thoh that myt reezult in uh fist punch fyt ohr wrss uh kung fu fyteeng skilz fyt
    • SuhmTymz bad fehr juhst MyT

Reegahrdeeng mrdr KonvikT PunishmenTss

* If fayk ehviddenss iz put down at uh mrdr krym playss tu deesepshuhn blaym An InnuhsenT
* then ( DeetekTivz then An UhTrnee then thuh less than KuhmpleeT-Lee EdyuukayTed jurree membrz ) myt rong blaym ThaT InnuhsenT
* then 1 jurree gruup voht myt koz 1 spyureeuhs kuhnvikshuhn uhv 1 mrdr
* then if ehnee guv ohfishul such az thuh tryul juj duhz prohseed bayst fruhm https://www.studylight.org/bible/web/numbers/35-19.html " The avenger of blood shall…[koz] the murderer to [die]: when [ the avenger ] meets [ the murderer ], [ the avenger ] shall [koz] [ the murderer ] to [die]. " tu then kuhmand that thuh mrdr get uhvenjd by thuh deth penalty uhv that deesepshuhn blaymd spyureeuhs konvikt then kuhmpleet unfehr unjustiss myt uhkrr

Thuss:

I Rehkuhmend mrdr konvikts shood get LokT In Uh [ jayl ohr prizzuhn ohr BeTr Uh MenTuL HospiTTuL ] Fohr Thuh ResT Uhv Ther LyfTym Fohr A deelihbureht mrdr konvikt kuhnvikted Uhv less mrdrz Than ( 1 pluss duhbuL Thuh GLohbuL Nuhmbr Uhv spureeuhss kuhnvikshuhnz uhv wuhn IhnuhsenT SuspekT uhv deeLihbureht mrdr ).

Ohr If Uh DeeLihburehT Mass-Mrdrur KonvikT Wuhz KuhnvikTed Uhv ( 1 pluss duhbul thuh GLohbuL nuhmbr uhv spureeuhss kuhnvikshuhnz uhv wuhn IhnuhsenT SuspekT uhv deeLihburehT mrdr ) then shood issuu uh deth wahrehnt tu koz that duhbuL GLohbuL spureeuhss mass mrdrurz kovikt tu get put in a min kruuehl leethul eeLehktrik chehr that wehn trnd on duz koz min suhfreeng then leest suun deth.


SuhmTymz Uh Smahl UhmownT Uhv bad fehr JuhsTiss

  • MyT ( fohrstahl = Pree Minnimyz Ohr Pree Zeeroh )

Thiss AhThr Wuhnss Sah:

  • Hiz Ohldr Maybe UhbowT 3 Yeerz Ohld Gal Chyld
    • yuuz hrr ryt hand tu slap twyss Thuh RyT Uhpr Ahrm Uhv Hrr Yuhngr Sis UhbowT 2 Yeerz Ohld,
  • AfTr ThaT ReeL Suun Thiss AhThr WahkT Tu Hiz 3 Yeerz Old Gal Chyld,
    • Then Thiss AhThr JenTLee Grabd Hrr RyT RisT WiTh My LefT Hand,
    • Then Thiss AhThr Sed, " Thiss Hand Kozd Pain, Thuss Thiss Hand shall feel pain"
    • Then Thiss AhThr with hiz ryt hand slapt twyss Thuh ryt hand Uhv Hiz 3 Yeerz Ohld Gal Chyld,
    • Then Thiss AhThr JenTLee LeT Thuh RisT Go Free.

ThaT smahl fair just bad punishment Kozd:

  • Fohrstahld EeThr GaL Chyld Sis Fruhm hitteemg Hrr Sis, Az Much Az Thiss AhThr AfTr ThaT Had Seen,
  • And Ahlsoh MyT Hav Fohrstahld EeThr GaL Chyld Sis Fruhm gehteeng intu ehnee hitteeng fytss
    • By Implyeeng ThaT " hitteeng myt result in feeling pain " possibly fruhm uh hitteeng fyt.

DohmesTikayT PrehdiTTohr ImmohraLLiTTee Tu SivviLLyzd Lyf

KehrakTr Wrd Deskripshuhn

KehrakTr MohraLLiTTe Habs Az Good Vrchoo Ohr VyohLayshuhn Rong Bad

Wrd MandiTohree And SimmiLr Wrdz KannoT Pruuv Ehnee Theeng

Good Manrz Uhv MohraL KehrakTr BeTr Than Bad Habz Uhv UnmohraL KehrakTr

Vrchoo EThiks DehvehLuhps Good KerakTr Manrz

Rehkuhmend Wuhn Mohr Good Opshuhn Iz Sayf Mohr SmhrT Manr

Good Rehkuhmendaeeshuhm BeTr KwahLiTee Than Bad AdVyss

Mohr Good Iz BeTr Than Mohr Bad

tirrannee tyrant rongz Deskrybd Az bad habz twohrdz mohr vyolayshuhn rong


vyohlayshuhn wrd deskripshuhnz

Thuh Wrd vyohLayshuh Iz Deskrybd az bad rong instrukshuhn that wen vyohlaytr prfohrmd duz koz Lyf tu feel vyohlayted rongd that kuhnsistentlee iz felt az:

"ThaT vyohlaytr chohz tu doo that bad rong akt that dyrektlee did koz my bod tu senss sufreeng bad feeleengz uhv:
a DeskrybuhbuL max intensittee uhv sufreeng bad rongd feeleengz in a spehsiffik lohkul ehreeuh
and vehreeuhss intensiteez uhv sufreeng bad rongd feeleengz throo this spehsiffik raynj uhv bad rongd ehreeuhz
and thuh sufreeng bad rongd feeleengz did last in a spehsiffik ehreeuh fohr this mehzhruhbul lenth uhv tym uhv feeleeng ther vyohlayshuhn rongd sufreeng bad sensayshuhnz.

Thiss Iz Thuh LasT Lyn Uhv TeksT In Thuh Payj Naymd " vyohlayshuhn wrd deskripshuhnz ".


mohr prvrss trm deskripshuhnz

Thuh Trm mohr prvrss Deskrybd Az dehmuhnstrayTeeng mohr uhmownt uhv bad kwahlitteez.


Mohr Peewr Trm Deskripshuhnz


Thuh Trm Mohr Peewr Deskkrybd Az DehmuhnsTrayTeeng Mohr UhmownT Uhv Good KwahLiTTeez.


See: Wy PrakTiss UhgehnsT SmahL T

Vrchuu EThiks Duz Teech Tu Chooz Tu uhvoeed havveeng a bad kehraktr Tu Uhvoeed duueeng bad manrz,
And Try Tu Hav A Good KehrakTr Kuz A Good KehrakTr Duz Good Manrz.

Good KonsepT Uhv SeLf Uhv KuhmpLeeT Baysik Kynd Typs KLasT By Ohrdrd Syz

This Mynd MyT Chuuz Tu DeevehLuhp Uh Good KonsepT Uhv SeLf In This Mynd,

This SeLf MyT Try Tu AkT Az Uh SivviLyzd Good Mannrd Prsuhn

  • And Rehkuhmend ThaT UhThr Dif Selvz STryv Tu AkT Az Eech Az Uh SivviLyzd Good Mannrd Prsuhn.

Thuh Saym Good SeLf KonsepT In Wuhn KoordinayTed Brain MyT:
1: Dreem Good KuhnsidraT ThoT Trmz
2: Speek Good KuhnsidraT Speech Trmz
3: Muuv Bod MuhsuLz Tu Good KuhnsidraT AkTs

A Trm Iz A Chahr Ohr A Wrd Ohr A Frayz Ohr A SenTenss Ohr MuLTippuL SenTenss Trmz.

ThaT MyT Show Good KuhnsidraT KehrakTr

This SeLf MyT Try Tu:

1: Theengk Good KuhnsidraT ThoTs And Rehkuhmend UhThr SeLfs Theengk Good KuhnsidraT ThoTs;
2: Enkrehj Good KuhnsidraT WahnTs And Rehkuhmend UhThr SeLfs Enkrehj Good KuhnsidraT WahnTs;
3: WiLL Good KuhnsidraT ATTiTTuudz And Rehkuhmend UhThr SeLfs Enkrehj Good KuhnsidraT ATTiTTuudz;
4: Chooz Good KuhnsidraT Manrz And Rehkuhmend UhThr SeLfs Enkrehj Good KuhnsidraT Manrz.

Theez MyT BeTr Thuh MohraL And KehrakTr And Manrz Uhv SeLf And UhThrz.

Baysik GohL Iz Tu STryv:

  • Twohrdz (KuhmpLeeT Non bad Mohral Wich Iz AhL Peewr Good MohraL );
  • Then Twohrdz BeTr UhcheevmenT: Mohr Good MohraL, Mohr Lrned In Syehnss, Mohr SmahrT InTehLidjenss;
  • MyT SumTymz Win BesT GohL: MohsT Good MohraL, MohsT Lrned In Syehnss, MohsT SmahrT InTehLidjenss;

Eech Tym SeLf FeeLz bad mohral that feelz rong.


Try Tu Evr Uhvoeed devill vyohLayshuhn wich iz intenshuhnul ronging, deelibrat wrseneeng mohral.


Try Tu Evr Uhvoeed devill poeezin wich duz koz mohr wrss inTenss bad feeleeng.


Try Tu Evr Uhvoeed devill tohrchr (rep koz bad bad rong rong mohr and mohr wrseneeng mohral )

  • wich duz koz mohr lasteeng bad mohral wich showz mohr and mohr wrss kehraktr

PLehzhr Iz Mohr InTenss Good MohraL Wich Iz Wyz.

Ohrgazm in Simp Lang Iz Gazm, Wich Iz MohsT InTenss Good MohraL FeeLeeng.


Mohr Happeeness Iz Mohr Long LasTeeng Good MohraL


EewTiLLiTTehreean EThiks

NexT TekST Fruhm: https://philosophyterms.com/utilitarianism/

Utilitarianism

I. Definition

Utilitarianism (pronounced yoo-TILL-ih-TARE-ee-en-ism) is one of the main schools of thought in modern ethics (also known as moral philosophy). Utilitarianism holds that what’s ethical (or moral) is whatever maximizes total happiness while minimizing total pain. The word total is important here: if you act ethically according to utilitarianism, you’re not maximizing your happiness, but the total happiness of the whole human race.

The main idea of utilitarian ethics is: secure the greatest good for the greatest number.


Thus Thuh MohsT EewTiLLiTTehreean EThikkuL GohL Iz:
1: Thuh BesT MohraL HeLTh
2: Fohr Thuh MohsT Lyv Lyf Fohrmz
3: Fohr Az Long Uhv A Drayshuhn Az PossibbuL.

This MyT GeT EkspresT Az:

1: Lrn Thuh Naeem Uhv Eech Lyf Ohrgan In uh Human.

2: Lrn Thuh Naym Uhv Eech Lyf SeL Kynd In Eech Lyf Ohrganz In Thuh Heewmuhn Bod

2: Lrn Thuh NuuTrishuhn Needz Uhv Eech OhrguhneL Uhv Eech Heewmuhn Ohrgan Lyf SeL Kynd.

See: OhrguhneL


3: EeT KuhmpLeeT Lyf SeLz ( Lyv FruuT And Lyv Vehjeez And MeeT WiTh Whole SeLz ) Tu Feed Eenuf DNA MehTabbohLyTs Fohr TehLohmehrz Tu HohpfuLLee Non-ShohrTyz And Fohr TeLomerase Tu Hav Eenuhf DNA MehTabbohLyTs Tu Groh TehLohmehrz Tu Max LenTh.

4: Seek Saym Kynd Uhv Lrneeng Tu PLan How Eech Lyf Speesheez, EspeshuLLee AnnihmuLz WiTh Braynz, MyT Liv Az Happee And HeLThee And Long Drayshuhn Az PossibuL Tu Lrn Maksimmum PohTenchuL VohkabbuLLehry. ( How Mehnee Wrdz MyT A STuudehnT WiTh A Brayn Lrn If AhL Thuh Kyndz Uhv SeLz Uhv Eech Lyf Kynd KepT Ther EnTyr LenTh Uhv TehLohmehrz JusT Lyk DipLoid SehLz ThaT Prohvyd KuhpLeeT LenTh Uhv TehLohmehrz Tu Thuh GammeeT ( Sprm Ohr Eg ) SeLz.

See: DipLoid Meiosis Deskripshuhnz

5: WahnT Tu Liv Happee And HeLThee Mohr Long Than Thuh OhLdesT PeepuL UhLyv LisTed AT https://en.wikipedia.org/wiki/List_of_the_oldest_living_people.

6: WahnT Tu Liv Happee And HeLThee Az Long Az Thuh MohsT OhLd EeLohheem Huu Gaiayzd Owr GLohb Maybe WiTh Thuh Gydehnss Uhv EL.

7: WahnT Tu Liv Happee And HeLThee Long Eenuf Fohr InTrSTehLr Spayss KrafT Tu GeT Deesynd And BiLT Soh Our SivviLyzayshuhn MyT Gaiayz GLohbz Uhway Fruhn Thuh GaLLakTik Kohr.

8: WahnT Tu Liv Happee And HeLThee Long Eenuf Fohr InTrGaLLakTik Spayss KrafT Tu GeT Deesynd And BiLT Soh We Kan Spred PeessfuL Good Wyz SivviLLyzd SivviLLyzayshuhn In UhThr GaLakseez.

9: WahnT Tu Liv Happee And HeLThee Long Eenuf Fohr InTrSuuprKLuhsTr Spayss KrafT Tu GeT Deesynd And BiLT Soh We Kan Spred PeessfuL Good Wyz SivviLLyzd SivviLLyzayshuhn In UhThr SuuprKLuhsTrz.

10: WahnT Tu Liv Happee And HeLThee Az Long Az Thuh MohsT AngchehnT GrayTr KreeayTrz Uhv Thuh Big Bom ThaT FrsT Kozd Thuh Big Bang ThaT BrThT Owr UhbzrvuhbuL Eewnivrss.

11: WahnT Tu Liv Happee And HeLThee Long Eenuhf Fohr InTr-AbsohLuuT-Eewnivrss Spayss KrafT Tu GeT Deesynd And BiLT Soh We Kan Spred PeessfuL Good Wyz SivviLLyzd SivviLLyzayshuhn In UhThr Maybee Suhm Day PahrT UhbzrvuhbuL AbsohLuuT Eewnivrss Egz.

12: How Many AbsohLuuT Eewnivrss Eggz MyT GeT EewnyTed InTu Uh PohTehnchuL Uhv An Evr-Groheeng InTr [AbsohLuuT Eewnivrss Fedrayshuhn Uhv AbsohLuuT Eewnivrss MeewnissipuLz ThaT MyT Non-war WiTh Eech UhThr JusT Lyk Thuh KrehnT sub-Nayshuhn MeewnissipuLz Non-war WiTh Eech UhThr In Modrn Sub-KonTinnenTuL Nayshuhnz???


SivviLyzd Uhv Good KonsepT Uhv SeLf


NexT TekST Fruhm: https://www.etymonline.com/word/civilized#etymonline_v_47208

civilized (adj.)

"in a state of civilization," 1610s, past-participle adjective from civilize.


In UhThr Wrdz, SivviLyzd Iz Deskrybd Az Havveeng Gon Thruu A SivviLLyzeeng Prossess.


SivviLyz Uhv SivviLyzd Uhv Good KonsepT Uhv SeLf

NexT TekST Fruhm:

civilize (v.)

c. 1600, "to bring out of barbarism, introduce order and civil organization among, refine and enlighten," from French civiliser, verb from Old French civil (adj.), from Latin civilis "relating to a citizen, relating to public life, befitting a citizen; popular, affable, courteous," alternative adjectival derivative of civis "townsman" (see city). Intransitive meaning "become civilized" is from 1868. Related: Civilized; civilizing.


Citizen: City + Zen

See: Wy PrakTiss UhgehnsT SmahL T

Zen Fohr NohbuL TruuThs Uhv Zen Uhv SivviLyz Uhv SivviLyzd Uhv Good KonsepT Uhv SeLf

Zen Fohr NohbuL TruuThs Ahr Lyk:


Thuh NexT Impruuvd TekST Wuhz OhridjinnuLLee Fruhm:

The Four [Zen] TruuThs are:

1 – Dukha (Suhfreeng) [EgzisTs]

2 – Trishna/Raga ([ Ther Iz A Koz And ] Ohridjin Uhv [ Eech Kynd Uhv ] suhfreeng [ ThaT Can GeT Dehskrybd ] )

3 – Nirvana (Cessayshuhn Uhv [ Eech Kynd Uhv ] sufreeng [ Can GeT Wuhn ] )

4 – [ Ther Iz A Way ] that leads to the cessation of suhfreeng…


NexT TekST Wuhz Fruhm:

FrsT [Zen] TruuTh - [Lyf InkLuudz sufreeng]

Until the age of 29, Prince Siddhartha…was confined to the four walls of the palace by his father. When he first stepped out of the palace, he saw four things which left a deep impact in his tender and naïve mind: a new born baby, a crippled old man, a sick man and the corpse of a dead man.

The Prince, who had been brought up in the lap of luxury, oblivious to the suhfreeng in the world outside the palace, was deeply perturbed when he saw suffering, misery, and death with his [ self-sehnsseeng ] eyes.


NexT TekST Wuhz Fruhm:

The First [Zen] Truth is about our discontent with our lives. We are not happy about ourselves, want something we do not have, are irritated by others or lose things we want to keep. Often we even complain about the fact we are complaining: “Why aren’t I happy ? Why am I jealous of others? What do I really want ?” Some people find the idea that ‘life [can inkLuud] suffering’ [ Tu Bee ] very depressing but what it means is that life [can] contain suhfreeng, whether we like it or not. It is our unwillingness to accept this that [ can inkreess ] suhfreeng.


NexT TexT Wuhz Fruhn:

[ SykoLLuhjisT Siddhartha ] realized that during their journey through life, a human being has to endure many sufferings- physical and psychological- in the form of old age, sickness, separation from beloved ones, deprivation, encounters with unpleasant situations and people, lamentation, sorrow and suffering.


NexT TekST Wuhz Fruhm:

The [Zen] TruuTh of Suhfreeng:

Birth is suffering, aging is suffering, death is suffering. Sorrow, lamentation, pain, sadness and distress are all suffering. Being attached to the unloved is suffering; being separated from the loved is suffering. Not getting what one wants is suffering. In short, the five aggregates of grasping (form, consciousness, perception, feeling/sensation, volition) are suffering.

The Reality of Suffering–dukkha

The Pali word dukkha, in ordinary usage, means ‘suffering’, ‘pain’, ‘sorrow’ or ‘misery’. But in the context of the First Noble Truth, dukkha also means ‘imperfection’, ‘impermanence’, ’emptiness’, ‘insubstantiality’. There are three kinds of suffering:

– [Tu] Ordinar[iLee Suhfr] Suhfreeng–dukkha-dukkha ( Fohr EhzampuL: Hungr and Tyrdness )

– Suffering produced by Change–virapinama-dukkha

– Suffering as the Conditioned States–samkara-dukkha

[Tu] Ordinar[iLee Suhfr] Suhfreeng–dukkha-dukkha

There are all kinds of suffering in life: birth, sickness, old age, death, association with unpleasant persons and conditions, separation from beloved ones and pleasant conditions, not getting what we desire, grief, lamentation, distress–all forms of physical and mental suffering.

Suffering produced by Change–virapinama-dukkha

Pleasant and happy feelings or conditions in life are not permanent. Sooner or later they will change. When they change, they may produce pain, suffering, unhappiness or disappointment. This vicissitude is considered viparimana-dukkha.

Suffering as the Conditioned States–samkara-dukkha

An ‘individual’, an ‘I’ or a ‘self’ is a combination of ever-changing mental and physical forces which can be divided into five groups or ‘aggregates’ – pancakkhandha. Suffering, as conditioned states, is produced by attachment to these five aggregates:

Matter–rupakkhandha

Sensations–vedanakkhandha

Perceptions–sannakkhandha

Mental Formations–sankharakkhandha

Consciousness—vinnanakkhandha


Thuh Wrd Nohrm Speld Az " devil "

Thuh Wrd devvil Brohk UhpahrT Tu 2 Simp Lang Wrdz Iz:


Dev Uhv Zen Fohr NohbuL TruuThs Uhv Lyf Izm Kynd Typs Ohrdrd By Syz

Thuh Next TekSt Wuhz Fruhm:

Dev
[dev] Informal.

noun
a software developer: a game dev; a web dev.

adjective
software development: The programmers and animators on the dev team worked late into the night.

dev.
development.


Thus, Dev Iz An Uhbreeveeaeeshuhn Fohr:

  • DehvehLuhp And|Ohr DehvehLuhpr And|Ohr DehvehLuhpmenT

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " Dev ".


ill uhv devvil Uhv Zen Fohr NohbuL TruuThs Uhv Lyf Izm Kynd Typs Ohrdrd By Syz


Thuh Next TekSt Wuhz Fruhm:

ill (adj.)

from Old Norse illr "evil, bad; hard, difficult; mean, stingy," a word of unknown origin. Not considered to be related to evil…

c. 1200, "morally evil; offensive, objectionable"

other 13c. senses were "malevolent, hurtful, unfortunate, difficult"…

From mid-14c. as "marked by evil intentions; harmful, pernicious."

Sense of "sick, unhealthy, diseased, unwell" is first recorded mid-15c.,

probably from a use similar to that in the Old Norse idiom "it is bad to me."


ill (v.)

early 13c., "do evil to," from ill (adj.). Meaning "speak disparagingly" is from 1520s. Related: Illed; illing.


ill (adv.)

c. 1200, "wickedly; with hostility," from ill (adj.).

Meaning "not well, poorly" also is from c. 1200.

It generally has not shifted to the realm of physical sickness, as the adjective has done.

illfare (c. 1300), and illth…

Generally contrasted with well, hence the useful, but now obsolete or obscure illcome (1570s)…

ill-starred from c. 1600…

ill-tempered from c. 1600…
Ill-fated recorded from 1710;

ill-informed from 1824…


Thuhss: wrd ill myt get deskrybd az:
1: diss-eez ahlsoh kahld feeLeeng uhv bad MohraL sufreeng,
2: and|ohr tu theengk uh bad thot wich iz rong that maeeks wrss MohraL,
3: and|ohr tu { rouse ohr kuhnsent tu ) bad wahnTs that ahr rong wich maeekss wrss MohraL,
4: and|ohr muuv bod pahrts tu duu bad akts that ahr rong wich maeeks wrss MohraL.

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " ill ".


Thuss uh dev ill iz: ehnee 1 theeng wich duhz

  • { dehvehLuhp ohr koz ohr kuhtribyuut tu } suhfreeng bad mohral
  • In Thuh Lyv Self-Bod Wohrn By ( Kohr-SeLf Az Sentrul Nrv Sistem }
  • And|Ohr In Thuh Bod Uhv Ehnee UhThr Lyv Lyf Fohrm.

Thuh wrd rong

Uh rong iz uh theeng that
* duz koz uh feeleeng uhv suhfreeng bad mohral uhv ehnee syz
* In Thuh Lyv Self-Bod Wohrn By ( Kohr-SeLf Az Sentrul Nrv Sistem }
* And|Ohr In Thuh Bod Uhv Ehnee UhThr Lyv Lyf Fohrm.

Ther Ahr 3 kyndz uhv rong.

1: Uh nachrul rong myt bee wintr wethr snow tuhcheeng skin kozzeeng feeleeng kohld suffreeng bad mohral

2: An aksiddentul rong myt be Wyl Wahkeeng failling tu see Uh Branch On Thuh Ground and trippeeng ohvr That Branch.

3: With intent deliberate vyohlaeeshuhn rong

++vyohlayshuhn And vyohlaeeshuhn


vyohlayshuhn wrd deskripshuhnz

Thuh Wrd vyohLayshuh Iz Deskrybd az bad rong instrukshuhn that wen vyohlaytr prfohrmd duz koz Lyf tu feel vyohlayted rongd that kuhnsistentlee iz felt az:

"ThaT vyohlaytr chohz tu doo that bad rong akt that dyrektlee did koz my bod tu senss sufreeng bad feeleengz uhv:
a DeskrybuhbuL max intensittee uhv sufreeng bad rongd feeleengz in a spehsiffik lohkul ehreeuh
and vehreeuhss intensiteez uhv sufreeng bad rongd feeleengz throo this spehsiffik raynj uhv bad rongd ehreeuhz
and thuh sufreeng bad rongd feeleengz did last in a spehsiffik ehreeuh fohr this mehzhruhbul lenth uhv tym uhv feeleeng ther vyohlayshuhn rongd sufreeng bad sensayshuhnz.

Thiss Iz Thuh LasT Lyn Uhv TeksT In Thuh Payj Naymd " vyohlayshuhn wrd deskripshuhnz ".


with intent deliberate vyohlaeeshuhn rong iz tu :

  • { with intent deliberately } sellekt Uh rongeeng instrukshuhn ThaT Iz EeThr
    • beeleevd tu be uh bad manr rong ThaT duhz koz bad mohral
    • Ohr Haz Lrnd Uhv Non-KuhnsenT By No Wrd Sinnuhnemz ( An AkT Ohr Suhm AkTs )
  • wich uh vyolaytr devvil mynd haz lrnd
    • duz koz uh feeleeng uhv suhfreeng bad mohral uhv ehnee syz
  • { with intent deliberately } aimd at
    • ( Uh Lyv Lyf And/ohr Suhm Lyv Lyvz and|Ohr Ther Proprtee )
  • { with intent deliberately } spehsiffikklee tu koz ( Uh Lyv Lyf Ohr Suhm Lyv Lyvz )
  • { uh feeleeng ohr suhm feeleengz } uhv { suhfreeng bad mohral uhv ehnee syz }
    • In Thuh Lyv Self-Bod Wohrn By Uh Kohr-SeLf Az Sentrul Nrv Sistem
    • And|Ohr In Thuh Bod Uhv Ehnee UhThr Lyv Lyf Fohrm.

Ther Myt Bee 2 kyndz uhv Vyohlaeeshuhn

Just Deefenss If Thuh victim wuhz Uh VyohlaeeTr:

Then That Myt Bee Uh Just Gahrdeeng Vyohlaeeshuhn.

If Thuh Victim Wuhz

That iz simmilr tu thuh Vyohlaeeshuhn rong mrdr Uhv InnuhsenT Nonviolent VejjeTTerreean BeesTs WiTh Uh Brain Tho No Handz,

  • Huu Shoodn'T GeT Zen sin Mrdrd for food, Nor By Modern SamariTans Dreeng supposed holy days in their Pentateuch torah, Nor by pagans Tu try tu read gut tuubz that can't reepohrt Thuh Future, Nor by Hindu Preests az sacriffysez.

RyT Tu ReejekT Az Reesponss Tu PossibbilliTTee Uhv Vyohlaeeshuhn


ReejekT


[[include rejekt-wrd-deskripshuhnz]]


[[include ryt-tu-reejekt-kom-no-and-shood-get-reespekted]]


Thiss Iz Thuh LasT Lyn In Thuh Payj Naymd "ReejekT ".



Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " Vyohlaeeshuhn ".

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " rong ".


Thuss uh dev ill Iz: Uh human huu duhz

  • { with intent deliberately } chuuz tu
    • { duu with thuh self-bod ohr dehvehLuhp in uh dif mynd-bod }
    • and thuhs duz { dehvehLuhp ohr koz } suhfreeng bad mohral
      • In Thuh Lyv Self-Bod Wohrn By ( Kohr-SeLf Az Sentrul Nrv Sistem }
      • And|Ohr In Thuh Bod Uhv Ehnee UhThr Lyv Lyf Fohrm.

Thuh mohr uh devvil human duhz koz sufreeng,

  • Thuh mohr that desensittizez My ( Simpathee And Kuhmpashuhn__ ) Twohrdz that devvil human
    • UhbowT Letting that devvil human Reeseev ShelTr In My Hohm
  • Fruhm Ehnee Temprachr Uhv DayLyt WeThr Ohr Thuh cold nyt wethr

Innuhsent


Thuh Next TekSt Wuhz Fruhm:

innocent adjective…

Definition of innocent

1a : free from guilt or sin especially through lack of knowledge of evil : blameless; an innocent child
b : harmless in effect or intention … searching for a hidden motive in even the most innocent conversation.
c : free from legal guilt or fault
also : lawful; a wholly innocent transaction

2a : lacking or reflecting a lack of sophistication, guile, or self-consciousness : artless, ingenuous
b : ignorant
also : unaware

3 : lacking or deprived of something


innocent noun

plural innocents

Definition of innocent

a person who is innocent: such as
a : a person free from sin
b : a naïve, inexperienced, or unsophisticated person
c : a blameless person : a person who does not deserve to be harmed

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " Innuhsent ".


Thuh Next TekSt Wuhz Fruhm:

sympathy

noun

1 sorrow or the capacity to feel sorrow for another's suffering or misfortune


Thuh Next TekSt Wuhz Fruhm:

compassion noun kəm-ˈpa-shən

Definition of compassion


Thuh mohr uh devvil human duhz koz sufreeng
Then I feel less { Kuhmpashuhn Nohrm Speld Compassion } twohrdz that devil beest
* UhbowT Letting that devvil human Reeseev ShelTr In My Hohm

  • Fruhm Thuh hot DayLyT WeThr Ohr Thuh cold nyt wethr
    • That myt koz that devvil beest with uh brain tu suffr.

If Uh devvil human WahnTs

  • Evry Lyf Tu sufr az much az possibbul
  • And Our Glohb tu chaeenj intu uh tohrchr chaeembr,
  • Then LojjikkuLLee that devvil human wahnts ther self-bod tu suffr az much az possibbul
  • in and at ehvree plaeess that devvil human myt go.

Thuh Mohr Peepul Looz ( Simpathee And Kuhmpashuhn )


Thuh Next TekSt Wuhz Fruhm:

ostracism noun ˈä-strə-ˌsi-zəm
Definition of ostracism

1 : a method of temporary banishment by popular vote without trial or special accusation practiced in ancient Greece

2 : exclusion by general consent from common privileges or social acceptance


Thuh Next TekSt Wuhz Fruhm:

ostracize verb ˈä-strə-ˌsīz

ostracized; ostracizing

Definition of ostracize

transitive verb

1 : to exile by ostracism

2 : to exclude from a group by common consent


Thus, that myt reezult in suhm devvil humanz sufreeng oft Outside In Thuh Kohld Nyt Wethr.

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " devvil ".


NexT TekST Fruhnm: https://zenbegin.net/zen-philosophy/the-four-noble-truths/

The Second [Zen] Truth tells us the reason why we are suffering: desire ! We want things, we want things to be different, we want something to happen (or not). A large part of the day we are thinking about our wishes. And more often than not we get carried away with them into a never-ending spiral of ‘if only….’.


NexT TekST Fruhm: http://thezenuniverse.org/four-noble-truths/

[ Thuh Sehkuhnd Zen] Truth: [Uhv] The Origin of Suffering:

It is the craving which gives rise to rebirth, bound up with pleasure and lust. This is to say sensual craving, craving for existence, and craving for non-existence.

Feeling/Sensation born of eye contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact are agreeable and pleasurable, and it is here that this craving arises and establishes itself.

The Cause of Suffering–samudaya

The principal cause of suffering is the attachment to “desire” or “craving”, tanha. Both desire to have (wanting) and desire not to have (aversion). There are three kinds of desire:

– desire for sense-pleasures–kama-tanha,

– desire to become–bhava-tanha,

– desire to get rid of–vibhava-tanha.

The desire for sense pleasures manifests itself as wanting to have pleasant experiences: the taste of good food, pleasant sexual experiences, delightful music.

The desire to become is the ambition that comes with wanting attainments or recognition or fame. It is the craving to “be somebody”.

The desire to get rid of the unpleasant experiences in life: unpleasant sensations, anger, fear, jealousy.

The clinging to desire comes from our experience that short-term satisfaction comes from the following desire. We ignore the fact that satisfying our desires doesn’t bring an end to them.


NexT TekST Fruhm: https://www.zen-buddhism.net/buddhist-principles/four-noble-truths.html

Third [Zen] Truth - The Sehsayshuhn of suhfreeng is UhTaynuhbuL


NexT TekST Fruhn: http://thezenuniverse.org/four-noble-truths/

[ Thrd Zen TruuTh ] : N'rvana (Cessation of suffering)


Wrd SpeLd [ N i r v a n a ] Az EenuhnseeaeeTed AT: https://www.howtopronounce.com/nirvana/

Nrvahnuh

NexT TekST Fruhm: https://www.vocabulary.com/dictionary/nirvana

Nirvana is a place of perfect peace and happiness, like heaven. In Hinduism and Buddhism, nirvana is the highest state that someone can attain, a state of enlightenment, meaning a person's individual desires and suffering go away.

The origin of the word nirvana relates to religious enlightenment; it comes from the Sanskrit meaning "extinction, disappearance" of the individual to the universal. Achieving nirvana is to make earthly feelings like suffering and desire disappear. It's often used casually to mean any place of happiness, like if you love chocolate, going to Hershey's Park would be nirvana. On the other hand, if you're a Buddhist monk, it may take you years of meditating to reach nirvana.

Definitions of nirvana
1
n
(Hinduism and Buddhism) the beatitude that [iz] characterized by the extinction of desire and sufhfreeng and individual consciousness

Type of:
beatification, beatitude, blessedness
a state of supreme happiness

any place of complete bliss and delight and peace

Synonyms:
Eden, Shangri-la, heaven, paradise, promised land

NexT TekST Fruhm: https://www.vocabulary.com/dictionary/nirvana


NexT TekST Fruhm: https://www.zen-buddhism.net/buddhist-principles/four-noble-truths.html

Fourth [Zen] TruuTh - The path to the cessation of suhfreeng

Buddha says that salvation (Nirvana/Satori) is a condition that can be attained by leading a balanced life. And to lead a balanced life, one needs to follow the…'gradual path of self-improvement.'


Zen Gyd Tu Happiness

NexT TexT Fruhm: https://zenhabits.net/the-only-guide-to-happiness-youll-ever-need/

The Only Guide to Happiness You’ll Ever Need

“The Constitution only guarantees the American people the right to pursue happiness. You have to catch it yourself.” – Benjamin Franklin

By Leo Babauta

For some of us, the ultimate goal in life is happiness.

Whether we see fulfillment in our work, contentment in our relationships, passion in our hobbies … we strive to find happiness.

“Happiness is the meaning and the purpose of life, the whole aim and end of human existence.” – Aristotle

And yet, this search for happiness can be a lifelong search, especially if we look at happiness as something that will come once we achieve certain goals — a nice home, a perfect spouse, the ultimate promotion … and when we get these goals, instead of being happy, we often are looking forward to being happy when we meet our next goals.

Happiness shouldn’t be something that happens to us in the future, maybe someday, if things go well. Happiness should be here and now, who we are now, with the people we’re with now, doing the things we’re doing now. And if we’re not with people who make us happy, and doing things that make us happy … then we should take action to make that happen.

That’s the simple formula for happiness. Take action to do the things that make you happy, with the people who make you happy, and to be happy with the person you are now. (Disclaimer: this probably doesn’t apply, of course, to those who are clinically depressed or who have other similar medical conditions which I am not qualified to discuss.)

Don’t wait for happiness. Seize it.

“If you want to be happy, be.” – Leo Tolstoy

Here’s how — a list of action you can take today to seize that happiness. You don’t have to do these all at once, but you should do most (if not all) of them eventually, and sooner rather than later. Pick one or two and start today.

Be present. Don’t think about how great things will be in the future. Don’t dwell on what did or didn’t happen in the past. Learn to be in the here and now, and experience life as it’s happening, and appreciate the world for the beauty that it is, right now. Practice makes perfect with this crucial skill.

Connect with others. In my experience, very few things can achieve happiness as well as connecting with other human beings, cultivating relationships, bonding with others. Some tips on doing this.

Spend time with those you love. This might seem almost the same as the item above, and in reality it’s an extension of the same concept, a more specific application. Spending time with the people you love is extremely important to happiness … and yet it’s incredible how often we do just the opposite, and spend time alone, or disconnected from those we love, or spend time with people we don’t much like. Make it a priority to schedule time with the people you love. Make that your most important item of the day. For myself, I have a time when I cut off work, and the rest of the day is for my family. Weekends are exclusively for my family. And by setting aside this sacred time, I ensure my happiness by letting nothing come between me and the people I love most.

Do the things you love. What do you love doing most? Figure out the 4-5 things you love doing most in life, the things that make you happiest, and make those the foundation of your day, every day. Eliminate as much of the rest as possible. For me, the things I love doing are: spending time with my family, writing, reading, and running. I do those things every day, and very little else. It may take awhile to get your life down to your essentials like I have (it took me a few years of careful elimination and rescheduling and saying “no” to requests that aren’t on my short list), but it’s worth the effort.

Focus on the good things. Everyone’s life has positive and negative aspects — whether you’re happy or not depends largely on which aspects you focus on. Did you lose today’s softball game? At least you got to spend time with friends doing something fun. Did you sprain your ankle running? Well, your body probably needed a week’s rest anyway, as you were running too much! Did your baby get sick? Well, at least it’s only a flu virus and nothing life-threatening … and at least you have a wonderful baby to nurse to health! You can see my point — almost everything has a positive side, and focusing on the positives make all the difference. My Auntie Kerry died last week (as you know), and I’m still grieving, but 1) I’m happy I spent time with her before her death; 2) her death has brought our family closer together; 3) her suffering has ended; and 4) it reminded me to spend more time with the people I love while they’re still alive.

Do work you love. An extension, of course, of doing the things you love, but applied to work. Are you already doing the work you love? Then you’re one of the lucky ones, and you should appreciate how lucky you are. If you aren’t doing the work you love, you should make it a priority to try to find work you’re passionate about, and to steer your career in that direction. Take myself for example: I was doing work that I was good at (just last year), but that I wasn’t passionate about. I was passionate about writing, and so I pursued blogging … and with a year of hard work, was able to quit my day job and blog full time. I’m so much happier these days!

Lose yourself in your work. Once you’ve found work you love, the key is to lose yourself in it … clear away all distractions, find an interesting and challenging task, and just pour all your energy and focus into that task. With practice, you’ll forget about the outside world. There are few work-related joys that equal this feeling. Read more.

Help others. Is there any better feeling than helping a fellow human being? There aren’t many. And it’s not too hard — here are 25 ways.

Find time for peace. With the hectic pace of life these days, it’s hard to find a moment of peace. But if you can make time for solitude and quiet, it can be one of the happiest parts of your day. Here’s how.

Notice the small things. Instead of waiting for the big things to happen — marriage, kids, house, nice car, big promotion, winning the lottery — find happiness in the small things that happen every day. Little things like having a quiet cup of coffee in the early morning hours, or the delicious and simple taste of berries, or the pleasure of reading a book with your child, or taking a walk with your partner. Noticing these small pleasures, throughout your day, makes a huge difference.

Develop compassion. Compassion is developing a sense of shared suffering with others … and taking steps to alleviate the suffering of others. I think too often we forget about the suffering of others while focusing on our own suffering, and if we learned to share the suffering of others, our suffering would seem insignificant as a result. Compassion is an extremely valuable skill to learn, and you get better with practice. Here’s how.

Be grateful. Learning to be grateful for what’s in our lives, for the people who have enriched our lives, goes a long way toward happiness. It helps us to appreciate what we have and what we have received, and the people who have helped us. Read more.

Become a lifelong learner. I find an inordinate amount of pleasure in reading, in learning about new things, in enriching my knowledge as I get older. I think spending time reading some of the classics, as well as passionately pursuing new interests, is energy well invested. Try to do a little of it every day, and see if it doesn’t make you happier.

Simplify your life. This is really about identifying the things you love (see above) and then eliminating everything else as much as possible. By simplifying your life in this way, you create time for your happiness, and you reduce the stress and chaos in your life. In my experience, living a very simple life is also a pleasure in itself.

Slow down. Similar to simplifying, slowing down is just a matter of reminding yourself that there’s no need to rush through life. Schedule less things on your calendar, and more space between things. Learn to eat slower, drive slower, walk slower (unless you’re doing it for exercise). Going slowly helps to reduce stress, and improve the pleasure of doing things, and keeps you in the present moment.

Exercise. I’ve written about the pleasures of exercise many times. It can be hard to start an exercise program (here’s how) but once you get going, it relieves stress and can really give you a good feeling. I feel joyful every time I go out for a run!

Meditate. You don’t need to join a Zendo or get a mat or learn any lotus positions, but the simplest form of meditation can really help you to be present and to get out of the worrying part of your head. You can do it right now: close your eyes and simply try to focus on your breathing as long as possible. Pay attention to the breath as it comes into your body, and then as it goes out. When you feel your mind start to wander, don’t fret, but just simply acknowledge the other thoughts, and then return to your breathing. Do this a little each day and you’ll get better at it.

Learn to accept. One of the challenges for people like me — people who want to improve themselves and change the world — is learning to accept things as they are. Sometimes it’s better to learn to accept, and to love, the world as it is, and people as they are, rather than to try to make everything and everyone conform to an impossible ideal. I’m not saying you should accept cruelty and injustice, but learn to love things when they are less than “perfect”.

Spend time in nature. Go outside and take a walk each day, or take the time to watch a sunset or sunrise. Or find a body of water — the ocean, a lake, a river, a pond — and spend time taking a look at it, contemplating it. If you’re lucky enough to live near some woods, or a mountain, or a canyon, go hiking. Time in nature is time invested in your happiness.

Find the miracles in life. I absolutely believe in miracles, and believe that they are all around us, every day. My children are all miracles. The kindnesses of strangers are miracles. The life growing all around us is a miracle. Find those miracles in your life, and enjoy the majesty of them.


Zen 8 Fold Path

Thuh NeksT Wuhz Fruhm: https://www.britannica.com/topic/Eightfold-Path

Eightfold Path
Buddhism
Written By:

Donald S. Lopez

See Article History
Alternative Titles: Astangika-marga, Atthangika-magga, Noble Eightfold Path

Eightfold Path, Pali Atthangika-magga, Sanskrit Astangika-marga, in Buddhism, an early formulation of the path to enlightenment. The idea of the Eightfold Path appears in what is regarded as the first sermon of the founder of Buddhism, Siddhartha Gautama, known as the Buddha, which he delivered after his enlightenment. There he sets forth a middle way, the Eightfold Path, between the extremes of asceticism and sensual indulgence. Like the Sanskrit term Chatvari-arya-satyani, which is usually translated as Four Noble Truths, the term Astangika-marga also implies nobility and is often rendered as the “Eightfold Noble Path.” Similarly, just as what is noble about the Four Noble Truths is not the truths themselves but those who understand them, what is noble about the Eightfold Noble Path is not the path itself but those who follow it. Accordingly, Astangika-marga might be more accurately translated as the “Eightfold Path of the [spiritually] noble.” Later in the sermon, the Buddha sets forth the Four Noble Truths and identifies the fourth truth, the truth of the path, with the Eightfold Path. Each element of the path also is discussed at length in other texts.
Reclining Buddha, Polonnaruwa, Sri Lanka.
Read More on This Topic
Buddhism: The Eightfold Path
The law of dependent origination, however, raises the question of how one may escape the continually renewed cycle of birth, suffering,…

In brief, the eight elements of the path are: (1) correct view, an accurate understanding of the nature of things, specifically the Four Noble Truths, (2) correct intention, avoiding thoughts of attachment, hatred, and harmful intent, (3) correct speech, refraining from verbal misdeeds such as lying, divisive speech, harsh speech, and senseless speech, (4) correct action, refraining from physical misdeeds such as killing, stealing, and sexual misconduct, (5) correct livelihood, avoiding trades that directly or indirectly harm others, such as selling slaves, weapons, animals for slaughter, intoxicants, or poisons, (6) correct effort, abandoning negative states of mind that have already arisen, preventing negative states that have yet to arise, and sustaining positive states that have already arisen, (7) correct mindfulness, awareness of body, feelings, thought, and phenomena (the constituents of the existing world), and (8) correct concentration, single-mindedness.

The Eightfold Path receives less discussion in Buddhist literature than do the Four Noble Truths. In later formulations, the eight elements are portrayed not so much as prescriptions for behaviour but as qualities that are present in the mind of a person who has understood nirvana, the state of the cessation of suffering and the goal of Buddhism.

According to a more widely used conception, the path to enlightenment consists of a threefold training in ethics, in concentration, and in wisdom. Ethics refers to the avoidance of nonvirtuous deeds, concentration refers to the control of the mind, and wisdom refers to the development of insight into the nature of reality. The components of the Eightfold Path are divided among the three forms of training as follows: correct action, correct speech, and correct livelihood are part of the training in ethics; correct effort, correct mindfulness, and correct concentration are included in the training in concentration; and correct view and correct intention are associated with the training in wisdom.


Thuh NeksT TekST Wuhz Fruhm:

PRINCIPLES
» zen & buddhism » the four noble truths » the eightfold path » karma & reincarnation » sutras » FAQ's » glossary of terms
grey dot

DISCOVERED BY
Buddha Himself, the eightfold path is the only way to Nirvana. It avoids the extreme of self-torture that weakens one's intellect and the extreme of self-indulgence that retards spiritual progress. It consists of the following eight factors:

» Right Understanding
» Right Thoughts
» Right Speech
» Right Action
» Right Livelihood
» Right Effort
» Right Mindfulness
» Right Concentration

1. RIGHT UNDERSTANDING
is the knowledge of the Four Noble Truths. In other words, it is the understanding of oneself as one really is.

The keynote of Buddhism is this Right Understanding. Buddhism, as such, is based on knowledge and not on unreasonable belief.

2. RIGHT THOUGHTS
are threefold. They are:

The thoughts of renunciation which are opposed to sense-pleasures.
Kind Thoughts which are opposed to ill will.
Thoughts of harmlessness which are opposed to cruelty. These tend to purify the mind.

3. RIGHT SPEECH
deals with refraining from falsehood, stealing, slandering, harsh words and frivolous talks

4. RIGHT ACTION
deals with refraining from killing, stealing and lack of chastity. It helps one to develop a character that is self-controlled and mindful of rights of others.

5. RIGHT LIVELIHOOD
deals with the five kinds of trades that should be avoided by a lay disciple. They are:

trade in deadly weapons
trade in animals for slaughter
trade in slavery
trade in intoxicants
trade in poisons

Right Livelihood means earning one's living in a way that is not harmful to others.

6. RIGHT EFFORT
is fourfold, namely:

the endeavor to discard evil that has already arisen.
the endeavor to prevent the arising of evil.
the endeavor to develop that good which has already arisen.
the endeavor to promote that good which has not already arisen.

Effort is needed to cultivate Good Conduct or develop one's mind, because we are often distracted or tempted to take the easy way out of things. The Buddha teaches that attaining happiness and Enlightenment depends upon one's own efforts. Effort is the root of all achievement. If one wants to get to the top of a mountain, just sitting at the foot thinking about it will not bring one there. It is by making the effort of climbing up the mountain, step by step, that eventually the summit is reached. Thus, no matter how great the Buddha's achievement may be, or how excellent His Teaching is, one must put the Teaching into practice before desired results can be obtained.

7. RIGHT MINDFULNESS
is also fourfold:

mindfulness with regard to body
mindfulness with regard to feeling
mindfulness with regard to mind
mindfulness with regard to mental objects.

Right Mindfulness is the awareness of one's deeds, words and thoughts.

8. RIGHT MEDITATION
Meditation means the gradual process of training the mind to focus on a single object and to remain fixed upon the object without wavering. The constant practice of meditation helps to develop a calm and concentrated mind and helps to prepare for the ultimate attainment of Wisdom and Enlightenment.


RyT Tactics FohrLivveeng

RIGHT LIVELIHOOD


Thuh NeksT TeksT Wuhz Fruhn:

livelihood
noun [ ( [C]: Countable plural noun ) or ( [U]: Uncountable singular noun ) ]

(the way someone earns) the money people need to pay for food, a place to live, clothing, etc.:


https://www.thesaurus.com/browse/livelihood


Thuh NeksT TeksT Wuhz Fruhn:

The Dharma of Right Livelihood by Maia Zenyu Duerr
By Upaya Zen Center on November 26, 2017 in General

When I started practicing Buddhism in my early thirties, after meeting Roshi Joan Halifax, I was drawn to the concept of Right Livelihood. The Eightfold Path, the fourth of the Buddha’s Four Noble Truths, offers a compass to align our lives so that we can find freedom from suffering.

The Dharma of Right Livelihood by Maia Zenyu Duerr
By Upaya Zen Center on November 26, 2017 in General

When I started practicing Buddhism in my early thirties, after meeting Roshi Joan Halifax, I was drawn to the concept of Right Livelihood. The Eightfold Path, the fourth of the Buddha’s Four Noble Truths, offers a compass to align our lives so that we can find freedom from suffering.

Right Livelihood, samma avija, is found in the morality arm of the Path along with Right Speech and Right Action. According to the Buddha’s teachings, Right Livelihood is a way to earn a living that doesn’t harm others or oneself. In defining Right Livelihood, the Buddha named five types of businesses that lay people should not engage in. These were:

Dealing in weapons
Trade of human beings including slavery and prostitution
Meat production and butchery
Business in intoxicants
Business in poison


Thuh NeksT TekST Wuhz Fruhm:

deals with the five kinds of trades that should be avoided by a lay disciple. They are:

trade in deadly weapons
trade in animals for slaughter
trade in slavery
trade in intoxicants
trade in poison

Zen Biz Non Hahrm Uhv AnnimmuLz


image https://dharmavoicesforanimals.org/wp-content/uploads/2016/01/DVA_Header_TM.png]]

Thuh NexT TeksT Wuhz Fruhm:

DVA Mission

Dharma Voices for Animals (DVA) is an organization of those committed both to practicing the teachings of the Buddha (the Dharma) and to speaking out when animal suffering is supported by the actions of those in Dharma communities and by the policies of Dharma centers. We want to be the voice of the animals who cannot speak our language and are unable to ask, “Why are you paying people to do this to me?” or “Why are you supporting my suffering?” We want to support those who are willing to speak out about the harm we cause other sentient beings when we eat them, use their body parts as clothing and in other ways, or use household and personal hygiene products that are tested on animals. While DVA recognizes the challenges of living in a complex, modern society, we wish to promote the choices that provide the greatest reduction of animal suffering. It is our intention to be inclusive in honoring the different views of those who sincerely intend to minimize the suffering of animals.

Dzogchen Master and DVA member and contributor, Chatral Rinpoche:

“If you take meat, it goes against the vows one takes in
seeking refuge in the Buddha, Dharma and Sangha.
Because when you take meat you have to take a being’s
life. So I gave it up.”

Become a DVA Member at no cost and support the efforts to raise awareness of the suffering of animals in the Dharma community.


UhgensT Modrn sacrifyss mrdr uhv InnuhsenT BeesTs


Sum AnnihmuLz Deezynd Az InnussenT Non-vyohLent VejjeTTerreeun BeesTs WiTh Uh Brayn Thoh Noh Handz.

Eech AnnimmuL ThaT Growz a Braeen Iz A BeesT ThaT Kan Maybee Lrn Tu Bee A Prsun.

See: Wen BeesT Growz InTu Prsuhn



AhThr Haz BeTr EThiks Than unFair subsTiTTuushun punnishment


Thiss AhThr Haz Tryd Tu AkT Az Good Fair JusT PehrenT.


Thiss AhThr Haz Nevr InTenchuhnuLLee DeeLibraTLee kozd Wuhn Uhv My DahTrz Tu fizzikkuLLee Body suffer az a punishment fohr az mehnee az Wuhn Uhv Thuh UhThr DoTr'z rong ThoTs Ohr AkTs.


Thiss AhThr Wood Nevr mrdr Thuh PeT carniverous Dog BeesT fohr ( ehnee rong nohr ehnee sin ) uhv My Ohldr DoTr'z.


Thiss AhThr Wood Nevr mrdr Thuh PeT carniverous CaT BeesT fohr ( ehnee rong nohr ehnee sin ) uhv My Yuhngr DoTr'z.


Thiss AhThr Haz ( BeTr = Mohr Fair And Less uhFair ) Moral EThiks

  • Than unFair subsTiTTuushun punnishment
    • uhv saul of Tarsus and his delusional unfair unjust "suhbstittuushuhn puhnishment" he Shood Hav Nevr tot tu Heeuumuhnz
    • And uhv Tuu mehnee modrn Animal sacrificers uhv InnussenT Non-vyohLent VejjeTTerreeun BeesTs WiTH Uh Brayn Thoh Noh Handz.

Thiss Iz Thuh LasT Lyn Uhv TeksT In Thuh Payj Naymd " AhThr Haz BeTr EThiks Than unFair subsTiTTuushun punnishment ".



IT Iz rong tu PrakTiss unFair unJust subsTiTTuushuhn punishmenT sacrifyss mrdr uhv InnussenT BeesTs by Thuh following gruups:


1: Uhkohrdeeng Tu https://www.indianfusion.co.za/animal-sacrifice-among-hindus-in-india/

Animal Sacrifice Among Hindus in India

Animal sacrifice has been a part of Hinduism for many centuries. Animals are offered to the Goddess Shakti, Goddess Kali or other local deities. Even to this day, the laws have been bypassed when people have been driven to sacrifice animals in the name of religion. Animals have been sacrificed to continue age-old traditions and to appease the Gods. Often, worshippers believe that by sacrificing an animal they will be driving away the evils plaguing their community and washing away their sins. This practice is less popular these days but persists. It is still widespread in different parts of the country at different times of the year.

History of Animal Sacrifice

In the Vedic age, a famous example of animal sacrifice was the Ashwamedha Yajna that was conducted by a king to declare his power and glory. A stallion would be set free to roam for a year and then sacrificed. Though the cow was always considered to be a holy animal, there are accounts of cow slaughter in this period too.

The leader of the Jains, Mahavira, and Gautama Buddha distanced themselves from these practices and even spoke against…instances of animal sacrifice during their periods [ Uhv Tym Wichj They Livd ] too.


Thuh NeksT TeksT Wuhz Fruhm:

The advent of Buddhism and Jainism in India, put a check on the indiscriminate way in which animals were being sacrificed. Both these religions condemn animal sacrifice as cruelty.


2: by SamariTanz az evil unFair unJusT substittuushun puhnishment Menshuhnd AT:


3-5: Suhm abrahamic religionisTs yeT prakTiss Annimmul sakrifiss az KwohTed Fruhm And AfTr Thiss NeksT Leengk

Religions That Practice Animal Sacrifice


3: Animal Sacrifice In Judaism

Animal sacrifice in Judaism or korbanot is a custom by which you do the ritual sacrifice of a chicken or lamb at the Jewish temple to atone for a human being sins.

This is done with the [ kuhmpleeT beeleef ] that the person who has committed an offence is the one who should be sacrificed.


4: Animal Sacrifice In Islam

The followers of Islam who take the holy pilgrimage to Mecca are honour bound to sacrifice a lamb or camel at the alter of god. Apart from that, lambs and camels are also sacrificed on every Eid. The cause of this sacrifice is to thank god for all his kindness. That is why, animals are also sacrificed during weddings, birth of sons and completion of a house. All these happy occasions are reasons to offer Allah your thanks.



Yahweh UhgehnsT sacriffyseeng BeesTs

NesT Vrss Groop Fruhm https://biblehub.com/web/isaiah/1.htm

10 Hear the word of Yahweh, you rulers of Sodom! Listen to the law of our God, you people of Gomorrah!

11 "What are the multitude of your sacrifices to me?," says Yahweh. "I have had enough of the burnt offerings of rams, and the fat of fed animals. I don't delight in the blood of bulls, or of lambs, or of male goats.

12 When you come to appear before me, who has required this at your hand, to trample my courts?

13 Bring no more vain offerings…. I can't bear with evil assemblies.

14 My soul hates…your appointed feasts. They are a burden to me. I am weary of bearing them.

15 When you spread forth your hands, I will hide my eyes from you. Yes, when you make many prayers, I will not hear. Your hands are full of blood.


16 Wash yourselves, make yourself clean. Put away the evil of your doings from before my eyes. Cease to do evil.

17 Learn to do well. *Seek JusTice. *Relieve the oppressed. Judge the FaTherless and MuhThrless. Plead for the widow**."

18 "Come now, and LeT us reason TogeTher," says Yahweh: "Though your sins be as scarlet, they shall be as WhiTe as snow. Though they be red like crimson, they shall be as wool.

19 If you are willing and ObedienT, you shall eat the good of the land;

20 but if you refuse and rebel, you shall be [destroy'd]; for the mouth of Yahweh has spoken it."



Iesous Came Tu UhboLLish Sakrihfysez

Thuh NexT TekST Wuhz Fruhm:

Sixth Fragment
[ Iesous said] "I am come to abolish the sacrifices: if ye cease not from sacrificing, the wrath (of God) will not cease from weighing upon you."

Thiss Iz Thuh LasT Lyn uhv TeksT In Thuh Payj Naymd " Iesous Came Tu UhboLLish Sakrihfysez ".



BuudisT ATTiTTuudz Twohrdz Annimmulz


Thuh NeksT TeksT Wuhz Fruhm:
http://www.bbc.co.uk/religion/religions/buddhism/buddhistethics/animals.shtml

Last updated 2009-11-23

This page looks at Buddhist attitudes towards animals.

Buddhism and animals

Although Buddhism is an animal-friendly religion, some aspects of the tradition are surprisingly negative about animals.
The positive

Buddhism requires us to treat animals kindly:

Buddhists try to do no harm (or as little harm as possible) to animals
Buddhists try to show loving-kindness to all beings, including animals
The doctrine of right livelihood teaches Buddhists to avoid any work connected with the killing of animals
The doctrine of karma teaches that any wrong behaviour will have to be paid for in a future life - so cruel acts to animals should be avoided
Buddhists treat the lives of human and non-human animals with equal respect

Buddhists see human and non-human animals as closely related:

both have Buddha-nature
both have the possibility of becoming perfectly enlightened
a soul may be reborn either in a human body or in the body of a non-human animal

Buddhists believe that is wrong to hurt or kill animals, because all beings are afraid of injury and death:

All living things fear being beaten with clubs.
All living things fear being put to death.
Putting oneself in the place of the other,
Let no one kill nor cause another to kill.

Dhammapada 129

The negative

Buddhist behaviour towards and thinking about animals is not always positive.

The doctrine of karma implies that souls are reborn as animals because of past misdeeds. Being reborn as an animal is a serious spiritual setback.

Because non-human animals can't engage in conscious acts of self-improvement they can't improve their karmic status, and their souls must continue to be reborn as animals until their bad karma is exhausted. Only when they are reborn as human beings can they resume the quest for nirvana.

This bad karma, and the animal's inability to do much to improve it, led Buddhists in the past to think that non-human animals were inferior to human beings and so were entitled to fewer rights than human beings.

Early Buddhists (but not the Buddha himself) used the idea that animals were spiritually inferior as a justification for the exploitation and mistreatment of animals.
Experimenting on animals

Buddhists say that this is morally wrong if the animal concerned might come to any harm. However, Buddhists also acknowledge the value that animal experiments may have for human health.

So perhaps a Buddhist approach to experiments on animals might require the experimenter to:

accept the karma of carrying out the experiment
the experimenter will acquire bad karma through experimenting on an animal
experiment only for a good purpose
experiment only on animals where there is no alternative
design the experiment to do as little harm as possible
avoid killing the animal unless it is absolutely necessary
treat the animals concerned kindly and respectfully

The bad karmic consequences for the experimenter seem to demand a high level of altruistic behaviour in research laboratories.
Buddhism and vegetarianism

Not all Buddhists are vegetarian and the Buddha does not seem to have issued an overall prohibition on meat-eating. The Mahayana tradition was (and is) more strictly vegetarian than other Buddhist traditions.

The early Buddhist monastic code banned monks from eating meat if the animal had been killed specifically to feed them, but otherwise instructed them to eat anything they were given.


Thiss Iz Thuh LasT Lyn Uhv TeksT In Thuh Payj Naymd " _BuudisT ATTiTTuudz Twohrdz Annimmulz__ ".



Thiss Iz Thuh LasT Lyn Uhv TeksT In Thuh Payj Naymd " UhgensT Modrn sacrifyss mrdr uhv InnuhsenT BeesTs ".


Thiss Iz Thuh LasT Lyn Uhv TeksT In Thuh Payj Naymd "Zen Biz Non Hahrm Uhv AnnimmuLz ".

[[[RIGHT LIVELIHOOD]]

deals with the five kinds of trades that should be avoided by a lay disciple. They are:

trade in deadly weapons
trade in animals for slaughter
trade in slavery
trade in intoxicants
trade in poison

This SeLf MyT Try Tu Theengk SivviLyzd Good Mannrd ThoTs

  • And Rehkuhmend ThaT UhThr Dif Selvz STryv Tu Theengk SivviLyzd Good Mannrd ThoTs

Included page "luv-yohr-naeebr-lyk-yuu-luhv-self" does not exist (create it now)


WrsT Iz MohsT Bad SuhmTymz Twohrdz ahl prvrss bad

Kuhnsidr Tu Try Rehkuhmend BeTr OpT

BesT Iz MohsT Good Hohp Twohrdz Max Peewr Good

YooTiLLiTTehreean EThiks GohL Az:

  • SisTem Fohr MohsT Good
    • Fohr MohsT [[Lyf] And E-Tek

GohL Tu Dev Mohr Peewr Good SivviLyzd SivviLyzayshuhn Teecheengz


Thiss Iz Thuh Last Lyn Uhv Tekst In Thuh Paeej Naeemd " Ethics ".

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