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Temperance
Mrs. Kearney faced a dilemma with respect to her daughter's performance and lack of pay. There was no clear indication that the contract with her daughter had been broken, but the stalling appeared to her as though it would. In this situation, she was faced with either allowing her daughter to be ripped off, or faced with her daughter's musical career ending. The musical career may or may not have had much future value. Mrs. Kearney's action scuttled any potential future for her daughter, however, for the sake of a few guineas and principle
Mrs. Kearney, by virtue of her decision, had placed principle on a higher value scale than the money, either present or future. With respect to temperance, however, she did not display much calm. While there were certainly reasons to be concerned with respect to payment, the time and place for such discussions was not at the concert. There was an expected formality to such proceedings that was simply not followed. As such, the situation essentially became out of control for both Holohan and Mrs. Kearney. The collateral damage that Mrs. Kearney was causing was not adequately taken into consideration, nor was the blowback. She was in the right to insist on proper payment for her daughter in accordance with the contract. However, her behavior was consistent with being right for the sake of being right. She did not consider that pushing the issue at the time would cause considerably more damage than necessary, and to many more people.
Had she played the situation better, Mrs. Kearney would have either recovered the money or come out looking the victim. If Holohan was ultimately wrong, then he would have looked it should the payment not have been delivered. His lack of savvy with respect to contracts had put him in an awkward position but he was not compelled to resolve it by means he was willing to accept. Mrs. Kearney's lack of temperance, therefore, allowed the situation to become far worse than needed. It also caused her to look far worse than she should have, given that it was Holohan who was in the wrong.
Human Nature Throughout history intelligent human beings have tried to better understand exactly what it is that makes people human. Some of the questions that are most frequently asked has to do with a supposed universal human nature, a basic idea which somehow is a part of all people regardless of culture, ethnicity, gender, religion, or whatever other divisive characterization that can be thought of. Human nature refers to the ability
Human Nature A Comparison of Hobbes' and Plato's Philosophical Views Trying to understand how a philosopher arrives at the reasoned opinions they put on paper is essential to also understanding what they wrote. The how is often a matter of the people they have borrowed from, but that can be an unreliable method of determining the origins of their philosophy also. Two in particular are difficult to judge using the influences they
Human Nature, Difference Between Man and Animal With respect to human nature, some philosopher argue that humans and animals are the same, while others reject it; but the strangest conflict is the conflict of Aristotelian and Thomist view point, which despite appearing to be the same are at lock heads with each other. When describing the impalpable in terms of the Aristotelian point-of-view, in regards to the visible dissimilarities among animals, contrary
In human beings dharma is extra and special." (p.1) Brahmeshananada states that dharma is "restraint by moral rules" and that there are two types of dharma: (1) pravrtitti-lakshana; and (2) nivritti-lakshana. (Brahmeshananada, nd, p.1) When one, observing the moral codes of conduct applicable to one's station in life and society performs actions for enjoyment (kama) and acquisition of wealth (artha) one is said to be following pravritti dharma." (Brahmeshananada, nd, p.1)
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On one hand this means that absolute freedom, on the other this means man is solely responsible for his existence and future. The third condition, despair, is a manifestation of will. One has the capacity and capability to decide whether or not to engage in any activity or take any action. Once there is no longer control or involvement, one should disengage (Flynn, 2010). I believe man is neither inherently