duminică, 17 iulie 2011

Lacrimosa dies illa


Lacrimosa dies illa
Qua resurget ex favilla
Judicandus homo reus.

[Mournful that day
When from the dust shall rise
Guilty man to be judged]

Requiem

The admission of a day of moral judgment defies the common practice of expressing different moral judgments.

Also, there is said something about the insufficiency of such practice to establish a temporal moral order. The most successful moral enterprises are those which could create moral states temporally countable.

A moral life contains more morality than a purposive account of morality. There is not the contrast between life and theory. At the first glance, it is the discrepancy between an appropriation of morality and the discourse about it. At the second glance, we might see that the appropriation of morality into an individual life should be described as a life and in a secondary way as a moral life.

There is not a general moral theory embodied in an individual, but rather that individual makes his life in such a way that it can be qualified as a moral one. If we are interested in collecting exempla, the main interest should be that of understanding how can be transformed the discontinuous life in a time determined in a certain way.

 Such understanding requires more than learning about moral lives. The simple commemoration   of lives shows them as simple stories, too. The experience of others’ life stories is never sufficient for emulation. Because such stories constitutes the main source of turning back to others’ lives. We abandon others, lovers, parents, or children wherever we believe or realize they have different stories of lives than our own.

Therefore, the possibility of building a moral life as a moral temporally order has no use for others’ chance of talking about morality. It would remain that single „lacrimosa dies illa”. Or, more fruitful for philosophy, it remains the chance of discussing morality in the shape of other terms than those of ethical theories and judgments.

Its mournful appearance could be talked and understood, since it is anticipated by our life. The incapacity of talking meaningful about morality shows us in the position of spreading our moments of life as disordered as the movement of the dust. Any hint of an ordered understanding of our own existence can be obtained only by working out the disordered elements that compound our life: a sort of rising from the dust.

The mournful appearance of our life increases when someone is permanently conscious of his possibility of being a whole. The continuous quarrel between the spreading of our life and the consciousness of being a whole gives birth to the hope of existing a divine judgment day of a merciful judge. One who could save the guilty man, that is the man who could not be so far from the nature of dust.