{"id":2086,"date":"2014-05-02T16:24:57","date_gmt":"2014-05-02T23:24:57","guid":{"rendered":"http:\/\/theeduca.mywhc.ca\/?p=2086"},"modified":"2014-05-02T16:24:57","modified_gmt":"2014-05-02T23:24:57","slug":"morality","status":"publish","type":"post","link":"https:\/\/ashlarcollege.ca\/ashlar-archived\/morality\/","title":{"rendered":"Morality"},"content":{"rendered":"

Morality<\/span><\/strong><\/span><\/h2>\n

presented by Bro. Frank O’Brien to the Brethren of Victoria Columbia Lodge No 1. GL of BC & Yukon Canada in March 2014.<\/em><\/p>\n

During our Initiation into Freemasonry, we are brought in front of the Junior Warden for an explanation of the working tools of an entered apprentice.\u00a0 The Junior Warden explains to the newly apprenticed Freemason:
\n\u201cI now present you with the Working Tools of an entered apprentice Freemason.\u00a0 They are the 24 inch Gauge, the common Gavel, and the chisel. The 24 inch gauge is to measure our work, the common gavel to knock off all superfluous knobs and excrescences, and the Chisel to smooth and prepare the stone and render it fit for the hands of the more expert workman.\u00a0 But as we are not all operative Masons, but rather free and accepted speculative we apply these tools to our MORALS\u201d.<\/em><\/span><\/p>\n

When proving up before being passed to the Fellow Craft degree, we are asked what Free Masonry is.
\n\u201cA peculiar system of morality, veiled in allegory, and illustrated by symbols\u201d<\/em><\/span><\/p>\n

Morality.\u00a0 What is it brethren?
\nThe Stanford encyclopaedia of philosophy tells us the term morality can be used in two ways:-<\/p>\n

1. descriptively to refer to some codes of conduct put forward by a society or,
\na. some other group, such as a religion, or
\nb. accepted by an individual for her own behaviour or
\n2. Normatively to refer to a code of conduct that, given specified conditions, would be put forward by all rational persons.<\/p>\n

A way to behave as governed by a group or a way to behave in certain situations, as accepted by all rational people.\u00a0 How is this different from ethics?\u00a0 What is the difference between moral behaviour and ethical behaviour?
\nEthics are broadly defined as the way to behave when belonging to a specific group, existing for a specific purpose.\u00a0 An example of this might be the ethical behaviour of a lawyer or a police officer.
\nIt might describe one\u2019s attitude towards their occupation or associations.
\nFor example, one might have a \u201cstrong work ethic\u201d<\/em><\/span>.\u00a0 While the definitions of both clearly overlap, it is morality that defines our internal classification of right and wrong.
\nThe term \u201cmoral\u201d<\/span><\/em> fist made its appearance in the late fourteenth century, from the old French word \u201cmoralite\u201d<\/span><\/em>, which literally translated to \u201cmoral of the story, or moral instruction\u201d.\u00a0 This came term was borrowed from the Latin \u201cmoralis\u201d or \u201cmoralitas\u201d, or \u201cmoralitatas\u201d<\/span><\/em>, meaning \u201cof, or, pertaining to appropriate manners and behaviour\u201d<\/em><\/span>, it came to be related to the broad concept of \u201cgoodness\u201d<\/span><\/em> over the middle ages.\u00a0 Similarly, \u201cethics\u201d<\/span><\/em> is derived from the Greek \u201cethos\u201d<\/span> <\/em>which means moral character, this later changed to mean one\u2019s code of conduct or one\u2019s customs.
\nWhen morality is used to describe a code of behaviour, by a group or society, whether or not it is distinguished as etiquette, law, or religion, it is being used in a descriptive sense.
\nIt is being used in a descriptive sense also when it is referring to the attitudes of individuals.\u00a0 In this regard, one can refer to the morality of an individual, just as one can refer to the morality of a group.
\nThe definition of what morality becomes more nebulous as one tries to pin point its exact meaning in a descriptive sense.
\nWhile we can look to a group or society their morality is codes of conduct put forth by that society for everyone to follow, there are obviously many circumstances where those codes of conduct are not accepted by the individual, or by groups within the larger group.
\nWe can look to a church organization and outline its moral code, which would be defining morality, in this case, within a particular group in a particularly descriptive sense.<\/p>\n

When an individual looks at that same organization however, and claims that its actions are wrong, or \u201cimmoral\u201d, the concept of morality is being used in a normative sense.
\nRather that an observation of a code of conduct or behaviour, an evaluative account of the greater right or wrong is being made.
\nMany philosophers claim there is an inherent morality within all of us, a universal code of conduct that enables us all to make judgements of what is right or wrong, and this code transcends the cultural divisions in the world, even when there is no code of conduct in place.<\/p>\n

Thomas Hobbes believed that natural reason, inherent in all rational persons, is enough to know what morality requires of us all.
\nThomas Aquinas believed in the theological version of this same universal morality; that God placed this knowledge in the reason of all persons.
\nBoth explanations of a universal morality put forth that it is present in situations where there is even a defective code of conduct present.<\/p>\n

Both religious philosophers and secular philosophers, who hold to the tradition of a natural law, tend to agree on the content of morality, but differ on the foundation of it.
\nAll philosophies tend to focus on promoting the peaceful living with one another, and prohibit activity and behaviour which prohibit causing harm to others.\u00a0 In some cases, these prohibitions are not absolute, and as long as there is enough reasoning behind an action, a violation of a prohibition can be justified.
\nWe see, from a cultural stand point, that this is not always the case.
\nMorality, in many cases, suggests a set of duties or attitudes that require us to suppress, or overcome, some of our natural desires, or as some might call our base desires.
\nThis is most always to promote harmony in a situation, and protect the honour of another person.\u00a0 It is deemed immoral for a spouse to have relations with another outside of the union as doing so would break up the family unit, and invariably hurt another individual.<\/p>\n

At one time, this was a strict moral code, and we can watch its evolution as attitudes slowly change in some circles and some parts of society.\u00a0 This change has also given rise to strong condemnation of those who practice \u201cmoral relativism\u201d<\/span><\/em>; the changing of one\u2019s moral and the changing of the descriptive meaning of morals based on the cultural, and ethnicity, or\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 socio-economic situation.
\nThis is the objective idea that no one person can be inherently right or wrong; we ought to tolerate the ideas and behaviour of others even if it morally wrong to ourselves.\u00a0 Moral relativism has been debated for thousands of years bringing into the discussion science and religion, and the struggle between both.<\/p>\n

Frederic Nietzsche, the outspoken philosopher, often more evocative because of his harsh criticism of the church of his day, said of morality:
\n\u201cMorality is neither rational nor absolute nor natural. The World has known many moral systems, each of which advances claims of universality; all moral systems are therefore particular, serving a specific purpose for their propagators or creators, and enforcing a certain regime that disciplines human beings for social life by narrowing our perspectives and limiting our horizons.\u201d<\/span><\/em><\/p>\n

Morality, for most of us here tonight, generally means the differentiation between what is permissible behaviour, and what is not permissible.\u00a0 We, as a group have made an obligation to learn from, and protect this peculiar system of morality.<\/p>\n

In my fist few months after my own initiation into Freemasonry, this question resonated with me to a great degree.\u00a0 We are asked during our prove up:
\n\u201cWho are fit and proper persons to be made masons?\u201d<\/span><\/em><\/h4>\n

Our answer is specific:
\n\u201cJust, upright, and free men, of mature age, sound judgement and strict morals\u201d.<\/span><\/em><\/p>\n

Strict morals<\/span>.\u00a0 An ambiguous term when applied to a group such as ourselves.\u00a0 We believe in a supreme being, yet we do not define it here.\u00a0 We do not discuss religion, so our framework for building a peculiar system of morality is limited to symbols and vague descriptions of their use.
\nYet, we are given the tool upon our initiation to perfect our own individual morality.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Volume of Sacred Law, we are told during the Charge after initiation, is there for our contemplation.
\nWhich ever book one chooses to stand in as this volume, all clearly represent moral instruction with differing foundations, but the goal is the same.\u00a0 Self perfection, for masons, is then the ultimate goal.\u00a0 Building our own temple, and thereby improving the lives of everyone around us the method to this perfection.<\/p>\n

The subjugation of our passions is a common theme throughout Masonry.\u00a0 During our raising to the sublime degree of a master mason, our worshipful master levees a charge to us.\u00a0 During this charge, we are told:
\n\u201cYour admission among masons, in a state of helpless indigence was an emblematical representation of the entrance of all men on this, their mortal existence.\u00a0 It inculcated the useful lessons of natural equality and mutual dependence; it instructed you in the active principles of universal beneficence and charity, to seek solace of your own distress by extending relief and consolation to your fellow creatures in the hour of their affliction.\u00a0 Above all, it taught you to bend to the will of the Great architect of the universe, to dedicate your heart, thus purified from every baneful and malignant passion, fitted only for the reception of truth and wisdom…\u201d<\/em><\/span><\/p>\n

Our lodge room, and ritual, is filled with the precise tools to attain this suppression of passion, and to aid us in our moral instruction.\u00a0 The Emulation lectures contain many references to this, and further instruction on morality.\u00a0\u00a0 In the fifth section of the first lecture, the respondent is asked to \u201cmoralise\u201d<\/span><\/em> the ornaments, furniture and jewels of a lodge; thereby explaining with detail a set of instructions to strengthen our resolve to subdue passions, and thereby lead a moral life, which in turn, theoretically leads to a better society.<\/p>\n

The 6th section of that same first lecture gives the master mason the four cardinal virtues-Temperance, Fortitude, Prudence, and Justice-which aid him in upholding a moral existence.\u00a0 Prudence, we are told, teaches us to regulate our lives and actions according to the dictates of reason.\u00a0 Reason, being the foundation of moral systems, both theological and sectarian.<\/p>\n

WL Wilmshurst, writing in \u201cThe Meaning Of Masonry\u201d<\/span><\/em> which was published in England in 1922, gives an excellent explanation of what this \u201csystem of morality<\/span><\/em>\u201d is.<\/p>\n

\u201cA system of morality\u201d<\/span><\/em>, therefore means a systemized and dramatized method of moral discipline and philosophic instruction, based on ancient usage and long established practice\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cmasonry, then-as a system of morality, as thus defined, is neither a religion or a philosophy, but at once a science and an art, a theory and a practice\u201d.<\/span><\/em><\/p>\n

Brethren, morality defined descriptively is an observation.\u00a0 Normatively, we, as Freemasons, use this craft of ours to perfect ourselves, through the tools handed to us through our travels in the degrees.
\nWe have a detailed set of instructions that fit both the secular philosophy of natural law and the theological counterpart to that, sometimes called divine law.\u00a0 We are given a framework, based on us being of sound mind and free men.\u00a0 We are told in the lectures our system is based on reason, and being that most of our tools come from a geometrical origin, it stands that there is a science behind this practice.<\/p>\n

I leave you the words of our brother Sir Winston Churchill:
\n“A man does what he must-in spite of personal consequences, in spite of obstacles and dangers, and pressures, and that is the basis of all human morality\u201d<\/span><\/em><\/strong><\/h4>\n

Comment<\/span>
\nBeautifully written and presented.
\nThis paper presents some very serious thoughts to us all & when added to Integrity<\/strong><\/span> makes
\nthe teachings of Freemasonry a Beacon for all the World to observe & respect.<\/p>\n

Have a wonderful day & God Bless\u00a0\u00a0\u00a0\u00a0\u00a0 Norm<\/p>\n","protected":false},"excerpt":{"rendered":"

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