Under Our Skin is an amazing documentary about Lyme Disease and those who suffer from it. It’s available to watch for free on Hulu (I know many places around the world don’t stream Hulu so you may want to try to find it somewhere else). It doesn’t talk about the conspiracy behind Plum Island (US government animal testing facility off the coast of Lyme, Connecticut… There may be good reason to blame the government for this disease but I won’t discuss that issue here). It focuses on the problem of healthcare in the US, the imbalance of the government and insurance companies, the corruption of policy makers, and the greed of those who patent advances and not make it available for others to benefit from. Here’s the trailer.
Pleasures are to last forever in some form or another. According to Lewis, a pleasure is full grown only when it is remembered. This full knowledge and complete fruition of pleasure will only be in the fulfillment of one’s telos. This lapse in knowledge, the separation between the subject and object (the epistemic gap between the subject and the object of desire that full one’s pleasures) is removed in heaven. In Narnia, The Last Battle is the battle of the real forms—a draw to a close between this epistemic gap. Digory, looking at the new Narnia, seeing that it is a fuller, more real version of the old Narnia, comments that, “It’s all in Plato, all in Plato.” Lewis’ Platonism is one in which ideas becomes concrete forms. In heaven, Lewis says, is where heaven is a place where subject and object come together: thought and form become one when subject experiences object.
This is an ethic proposed by Søren Kierkegaard based out of 1 Pt. 4.8.
Hiding by Not Discovering
Hiding: “[Love] does not discover sins; but not to discover what still must be there, insofar as it can be discovered—that is hiding.”
Discovery: Reveals sin and increases the multitude of sin.
“To make discoveries even with regard to evil, with regard to sin and the multitude of sins, to be the shrewd, sly, foxy, perhaps more or less corrupt observer who can really make discoveries—this is highly regarded in the world.” It is not that any discovery of sin is bad or itself a sin, but rather the attitude that seeks out sins in others and relishes in their discovery is.
Christopher Peterson and Martin Seligman are psychologists who’ve done research concerning the underlying virtues of societies and cultures. Their conclusion was that there are several key virtues that every culture recognizes. The problem that many observers will notice is that the cultures’ attempt to display or act out these virtues may be misplaced, which often results in the ethical relativist’s denial of objective ethics.
Atheist biologist PZ Myers recently shared his thoughts on how an atheist is to live the good life. He constructed his opinions as counterpoints to many Christian disciplines and virtues. In the end, the happy atheist is the one who is free from religion, whose ethics are framed around societal responsibilities. Sure, helping and loving one another is good but Myers lacks a purpose or end goal for the good life.
Aristotle and Thomas Aquinas are the leading thinkers when it comes to answering the question, “What is the good life?” Both Aristotle and Thomas agreed that the good life is fulfilling one’s purpose in life but Thomas was the one who grounded the good life in divine love and purpose.
One of the common misconceptions of Christianity is that the goal of human life is happiness. The chief end of man is to love and know God—fulfilling God’s purposes for each individual. Man’s end is not happiness in this world, but the knowledge of God, which will ultimately bring humanity to it’s intended purpose and end.