By Wayne Teasdale
The Mystic center chronicled Brother Wayne Teasdale's trip right into a multifaceted spirituality mixing his conventional Catholic education and the japanese method of sannyasa (Indian monkhood). A Monk on the planet tells what the adventure has intended for him — dwelling as a monk outdoors the monastery, integrating teachings from the world's religions along with his personal Catholic education, combining his full of life non secular perform with the must haves of creating a dwelling, and pursuing a process social justice in a big American urban. In telling his tale, Teasdale indicates how others can locate their very own inner monastery and produce non secular perform into their busy lives.
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Additional resources for A Monk in the World: Cultivating a Spiritual Life
Thus Hauser neglects the most important question to arise from his book: If we all intrinsically know what’s right and good, why don’t we all behave that way? There is a need for an intermediate dimension between the innate sense of right and wrong and the actualization of moral behavior. And in this, religion plays an indispensable role. In truth, our innate moral capacity is really just a vague moral inclination that points us all in the same direction. And I think it is nebulous for a reason: It accommodates different situations and some amount of free choice.
The irony is that Singer is a professor of bioethics. In the end, knowing that morality is an evolutionary adaptation shared with chimpanzees and social insects does not make a person more likely to act with high ethical standards. However, knowing that such morality is handed down by a higher power that loves him does make a believer more inclined to behave morally, and not so much because he will be punished or rewarded, but because he wants to share in that higher power’s goodness. The most powerful way to participate in that higher value is by behaving in a way consistent with that goodness.
What is important is that a pernicious relativism is easily derived from the application of Darwinian thought to human affairs. Social Darwinism is the theory that competition among individuals, groups, nations, or ideas drives social evolution. The term draws upon Darwin’s theory of natural selection, where competition between individuals drives biological evolutionary change through the survival of the ﬁttest. If humans are not the result of God’s will but of a survivalof-the-ﬁttest gene-replication mechanism that cares not for human life, then there is little rationale to help those who have the misfortune of not being capable of survival on their own: the poor and helpless.
A Monk in the World: Cultivating a Spiritual Life by Wayne Teasdale