Category Archives: Moral philosophy

Same Sex Marriage and National Decline

On June 26, 2015, the US Supreme Court ruled that the states of the United States must issue marriage licenses to same sex couples. This court decision expresses a view of sexual morality which has long been held by many moral philosophers and is now held by a large number, if not a majority, in Western societies. This view is that by themselves no sexual acts are morally forbidden. The morality of a sexual act is determined by asexual features such as whether or not there was proper consent. But apart from these external features there is no morally wrong way to attain a sexual satisfaction and there is no morally wrong way to develop our sexuality. If homosexuality can be celebrated, nothing sexual is, in principle, off limits. I call this “the moral neutrality of sexuality” as well as “sexual nihilism.” Use of “moral neutrality” is self-explanatory. Use of “sexual nihilism” is explained below.

Because of the prominence of the United States and because the court declared same sex marriage to be a constitutional right, we can say that the moral neutrality of sexuality is the standard sexual in Western societies. Acceptance of the moral neutrality of sexuality is not a rejection of all restraints on sexual behavior. Prohibitions against rape, sexual activity with very young children, etc. stay in place because they do non-sexual damage. Nonetheless acceptance of the moral neutrality of sexuality is dangerous because it leads to full nihilism.

I use “nihilism” to mean “everything is permitted” as Ivan Karamazov expressed it. If everything is permitted, nothing matters. Sexual nihilism is a specific form of nihilism: “everything sexual is permitted.” It is not obvious that sexual nihilism leads to the complete despair of nihilism. So, I have written a book to show that sexual nihilism, indeed, leads to full nihilism. So, I am distressed by my highest court’ s ruling that turns my country on the path to the despair and ultimate failure as a civiliation.

My book arguing that sexual neutrality leads to nihilism is Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism was released by Tate Publishing on March 11, 2014. See Book Web Page for information about the book. The publisher’s listed price is $26.99. Printed copies can be purchased here by credit card for $12.99, plus $3.71 for shipping and handling.





To purchase the printed book by check, send check of $16.70 per copy. Send to:
Charles F. Kielkopf
45 W. Kenworth Rd.
Columbus, Ohio 43214
Include your shipping address.

Penance : Fulfillment of Our Obligation to Express Moral Wrath

This post is a criticism and development of my previous two posts on penance.
February 16, 2015: Penance: Pain as a Scapegoat Which Carries Away Moral Evil
February 24, 2015:Penance: Guilt, Shame, Self-Loathing as Penitential Pain

In those posts, I interpreted penance as self inflicted pain to make up for and restore oneself after commission of a moral wrong. An act of masturbation was the example of an immoral act so that there would be no issues of compensating other people. Four dimensions of making up for and restoring were noted. Restitution was inflicting a pain to pay for an immorally attained satisfaction. This could be a simple fast of skipping a meal. Rehabilitation was inflicting pain so that by becoming accustomed to enduring dissatisfaction aesonould be less likely to subcumb to temptations to seek immoral satisfactions.Again a simple fast could be an example of penance. Deterrence was inflicting pain with a threat to inflict it again if we pursued the immoral satisfaction. Taking a cold shower with threats of subsequent cold showers is an example of a deterring penance. My focus was on the retributive dimension of penance. Retribution is the most difficult dimension for which to articulate a motivation even if in some people the need for it is strongly felt.

In retribution we inflict a pain to represent to ourselves our moral evil, i.e., breaking a moral law, as physical or mental damage. This physical or mental damage intentionally connected with the moral damage can be called punishment. Punishment is always a physical or mental pain. Punishment is imposed for moral reasons but the punishment itself is factual (empirical) not moral. Penance is self-inflicted punishment.With recovery from the connected factual damage the moral damage is cleansed or healed. The factual damage becomes a “scapegoat” which carries away the moral damage.

Perhaps my account of retributive penance accounts for why some, or even many, people do punish themselves for immoral behavior with a hard to articulate sense that it makes them clean or healthy again. But an account of why some people punish themselves does not justify their doing so and certainly does not give support to a claim that this type of retributive punishment is what we ought to do.. Now my goal is to make a case that we ought to perform retributive penance.

Why ought connect factual damage with moral damage by inflicting factual damage on an offender because of his moral damage? If we do not accept a prescription for conduct as a command coming from ourselves in which we both think and feel that factual damage be imposed on violators we do not accept it as a moral law. Thinking and feeling that factual damage be imposed on violators simply because they violated a moral law is moral wrath. Genuine acceptance of what we think ought to be requires internalizing the prescription. Internalizing a prescription requires feeling that it ought to be followed because what it commands is right. This feeling that it ought to be followed because it is right has as a complementary feeling a sense that a violator ought to be damaged in some factual way simply because he did not act as he ought. Acting on this moral wrath is retribution. In retribution we do not seek to accomplish anything by imposition of the damage beyond striking back after violation of the law. To be sure, as noted above, in inflicting damage after a violation, we may hope to accomplish restitution, rehabilitation and deterrence. But retribution is simply to express the obligation to react negatively to violations of a moral law we have internalized, viz., genuinely accepted.

Penance, then, is retribution inflicted on ourselves for our own violations of morality. As the wounds from our self-inflicted moral wrath heal, we often have a sense of being healed or cleansed.

My thoughts about penance, forgiveness etc., come from my emphasis on sexual immorality as producing moral harm in my book Confronting Sexual Nihilism .
My book Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism was released by Tate Publishing on March 11, 2014. See Book Web Page for information about the book. The publisher’s listed price is $26.99. Printed copies can be purchased here by credit card for $12.99, plus $3.71 for shipping and handling.





To purchase the printed book by check, send check of $16.70 per copy. Send to:
Charles F. Kielkopf
45 W. Kenworth Rd.
Columbus, Ohio 43214
Include your shipping address.

Penance: Guilt, Shame, Self-Loathing as Penitential Pain

This post elaborates on my February 16 Post: Penance: Pain as a Scapegoat Which Carries Away Moral Evil in two ways. First, I advocate mental pain as the proper penitential pain. Second, I bring out more of the theory rationalizing inflicting pain on yourself to cleanse yourself from a moral stain or heal yourself of a moral wound.

In my previous post, I suggested interpreting penance as a way of cleansing or healing ourselves for moral damage we inflicted upon ourselves by a wrong such as masturbation which in no clear way does any tangible damage to our bodies or anyone else’s body. My suggestion was that we inflict some tangible damage on ourselves. Penance as cleansing or healing works by linking the moral wrong with a tangible wrong which will heal. The healing tangible wound is taking away the moral harm with which it has been linked. We are morally cleansed because the moral wrong in us has gone away insofar as it was a type of wound in us. However, the moral wrong is still formerly – “on paper” – in our history until it is forgiven.

Forgiveness is another topic. Penance may be necessary for forgiveness but I do not think penance is sufficient for forgiveness

What kind of pain is a suitable penance for victimless sexual immoralities; especially masturbation? As suggested by the Lenten texts from Joel: “Rend your heart; not your garments” the pain should be interior – in the mind. Mental pain is tangible – guilt, shame and self-loathing are felt. Let yourself feel these pains by not giving yourself any excuses. Of course, as in any important endeavor, good judgment is needed to know when to “go one with your life” and let the mental pain and moral wound heal.

Why, though, inflict pain on ourselves so that it can become a wound which is supposed to take away a moral wound? Here I need to sketch out thoughts on the reasons for punishment.

One reason for punishment is restitution. I am not writing of penance as restitution. I am not thinking of penance being the infliction of some tangible damage to ourself as a way of paying back for a satisfaction immorally attained. For instance, the pay back for the pleasure of masturbation might be a cold shower. On this model the pain is paired with the illegitimate pleasure and then the pleasure-pain pair is neutralized. Such a model may be useful for understanding some dimensions of penance. But that is not the dimension which I am trying to understand. Here I am struggling with a belief that penance is appropriate to make myself cleaner or healthier after committing a moral wrong. I try bring myself back to my moral status I had before the immoral act. The restitution model does not seem to me to bring out making myself healthy after committing a moral wrong. It is too impersonal. Restitution brings our making the situation better. What can fairly be labeled a retribution model of penance brings out that penance is supposed to make me better by somehow removing the moral damage I brought upon myself. This is different from a rehabilitation model of penance where penance is to build my character. The retribution model is also different from a deterrence model. On a deterrence model, the masturbator would inflict some pain on himself after masturbating and threaten to inflict that pain on himself every time he masturbated. Cold showers might be his choice of deterrent.

Restitution, rehabilitation and deterrence are all important dimensions of penance. They are forward looking dimensions of penance. They aim at making the person or situation better in the future. Retribution is backward looking. In retribution we go back in our history to clean or heal a wound we suffered. We are trying to bring ourselves status quo ante.

My thoughts about penance, forgiveness etc., come from my emphasis on sexual immorality as producing moral harm in my book Confronting Sexual Nihilism .
My book Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism was released by Tate Publishing on March 11, 2014. See Book Web Page for information about the book. The publisher’s listed price is $26.99. Printed copies can be purchased here by credit card for $12.99, plus $3.71 for shipping and handling.





To purchase the printed book by check, send check of $16.70 per copy. Send to:
Charles F. Kielkopf
45 W. Kenworth Rd.
Columbus, Ohio 43214
Include your shipping address.

Penance: Pain as a Scapegoat Which Carries Away Moral Evil

At the beginning of Lent 2015, it is appropriate to reflect on penance. I hope to clarify my thought that penance is choosing an inclination frustration – pain- to remove or cleanse from oneself a negative feature or stain on oneself which resulted choosing an immoral act.

Since these blog posts are on sexual morality, let us consider the point of doing penance for sexual immorality. The focus is on an act of male masturbation. The act itself has no significant consequences in the world outside the man who masturbated. I do not want to be distracted by consideration of needs to restore some damage done by the act. Also I do not want to consider penance as a either a way of building strength of character or a way of somehow deterring oneself from masturbating again. Penance may strengthen character and be a deterrent. However, I hope to clarify a thought and feeling that somehow penance cleanses a person from a morally evil condition he has produced in himself

An immoral sexual act is bipartite. Both parts are immoralities One part is the act performed. In masturbation this part is the self-stimulation to orgasm. The other part is self inflicted moral damage in the person who chose the wrong act. The moral damage or moral evil is whatever it is in the person which now justifies passing the judgment upon him: He is now a man who chooses to do what is wrong to gain a sexual inclination satisfaction.

This moral damage seems nebulous, intangible and invisible. How can it be removed?

Nothing can be done to remove the past choice to masturbate for an inclination satisfaction. Nothing can remove the fact that he had enjoyed the inclination satisfaction which is now gone. However, the point of penance is to cancel out that wrongly gained inclination satisfaction by inflicting on oneself a greater inclination frustration. Choosing to connect an overriding inclination frustration with the wrongly chosen inclination satisfaction transforms the moral damage into complex condition of moral evil connected with a balancing natural or non-moral evil. This complex of moral and natural evil is not so nebulous. It is certainly tangible if not visible. Because of its natural component this complex can fade away with time as the natural pain of frustration diminishes.

Penance is a “scapegoat.” The penitential pain attaches to the moral evil and as the pain fades way so does the moral evil it carries with it.

I introduce my thoughts on moral evil in my book Confronting Sexual Nihilism

My book Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism was released by Tate Publishing on March 11, 2014. See Book Web Page for information about the book. The publisher’s listed price is $26.99. Printed copies can be purchased here by credit card for $12.99, plus $3.71 for shipping and handling.





To purchase the printed book by check, send check of $16.70 per copy. Send to:
Charles F. Kielkopf
45 W. Kenworth Rd.
Columbus, Ohio 43214
Include your shipping address.

Duty is Compatible with Love

This Post interrupts my series of posts on gradualism of the law. However, it clarifies the moral theory I use in my book. This moral theory, which I call character morality, underlies what I say about gradualism.

The “Kantian” character morality which I use in my book Confronting Sexual Nihilism distinguishes between being the right kind of person and doing what is right. Being the right kind of person is being a person with good moral character. Doing what is right requires choosing the act in a situation required by the moral law specifying what ought to be done in that situation. Right action, then, requires at least implicit recognition of moral rules. The right kind of person develops maxims, or personal policies for acting, of the form of choosing the act in situations required by the rules of morality. Becoming the right kind of person requires choosing to develop maxims in accordance with the moral laws because having such maxims is the right way to be. Character, and maxims constituting good character, need to be chosen because they are right, viz., the morally right character and maxims to have. Good moral character has to be chosen for its own sake. If you choose having a good moral character for some other goal such as reputation, happiness or even heaven, you do not really have good moral character but a system of habits you would set aside if you discovered that they did not lead to that other goal.

Rather than trying further to clearly define my terms, here I hope to clarify this distinction between doing what is right and being the right kind of person by confronting a challenge that is often brought against this type of character morality. This challenge focuses on the phrase “choosing what is right because it is right.” Often the right act to perform needs to be done with some motive different from a sense of duty, i.e., choosing it because it is right.

For instance, the right act may be for me to show and share, to some extent, my wife’s interest in shopping. This moral law of sharing an interest in my wife’s interest could be traced back to some more fundamental moral principle about a spouse’s duty. But going back to first principles is not my concern here. So, I am obliged to do two kinds of acts. One kind is choosing to accompany her on particular trips with a show of interest. A second kind is to choose to do various things to develop a genuine inclination to make such trips. My duty to share her interest in shopping cannot be accomplished while having even in the back of my mind that I am doing my duty by becoming interested in the shopping trip. My duty is to become interested in the shopping directly; not to perform my duty.

These choices to go on shopping trips and develop an interest in that kind of activity rest on a policy I have adopted of trying to be a husband who does not neglect his wife. My maxim is to share innocent interests with my wife. If I am building moral character by choosing to have this maxim I can do so because it is morally right. It is a morally right maxim because it is consistent with a general moral requirement that I am to love my wife. Love requires wishing for her welfare and this includes enjoyment of innocent activities.

Contrast this shopping situation with one where a man has a wife who loves malicious gossip. (My wife does NOT have this vice.) A maxim of sharing this interest with his wife would not be consistent with more general moral rules. A man could not choose this maxim because it is right.

In review: In character morality acts are to be chosen with the motivation morally proper for those acts. However, maxims for choosing acts are to be chosen because they are the morally right maxims. I should choose the maxim of trying to be a proper husband simply because it is the right maxim to have. Once I have chosen that maxim, the acts I choose to implement that maxim, or personal policy, are to be motivated by inclinations needed for them to be sincere actions, if the actions are of the kind which require both external behavior and inner feelings.

A last note about a good man being a better lover:
Some might think that I should choose to be a good husband because I love my wife. I do not slight my wife by choosing to be a good husband because that is morally right. Indeed, being a good husband because of love for my wife makes me less than a reliable husband. Love is so hard so separate from feelings. With the lessening of feelings of love my sense of duty towards my wife may well diminish. Once I accept the duty to be a good husband because that is the kind of man I ought to be, I have all the particular duties of maintaining, cultivating feelings of love and showing love.
My book Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism was released by Tate Publishing on March 11, 2014. See Book Web Page for information about the book. The publisher’s listed price is $26.99. Printed copies can be purchased here by credit card for $12.99, plus $3.71 for shipping and handling.





To purchase the printed book by check, send check of $16.70 per copy. Send to:
Charles F. Kielkopf
45 W. Kenworth Rd.
Columbus, Ohio 43214
Include your shipping address.

Gradualism of the Law in Sexual Morality

For sexual morality a well-known example of practicing gradualism of the law comes from Augustine when he prays in his Confessions. “Lord, make me chaste, but not yet.”

“Gradualism of the law” is a practice of gradually bringing oneself to a decision to obey a law which one is now violating. Some non-moral examples show the reality of this practice. Suppose a law of personal health requires a person to exercise regularly. A man who needs to exercise more but rarely exercises hopes to start a plan of regular exercise sometime. He has it on his “agenda” to start such a program sometime. He goes along for several months thinking that he should start. He lets himself feel guilty about not having an exercise program. He is practicing gradualism of the law.

Finally, he decides to start exercising regularly. Because he has had a long history of not exercising, he occasionally fails to follow his program. He feels guilty about his failures to follow his program. However, his friends tell him that it will take time for him to become a regular exerciser. His friends are assuming a law of gradualism when they advise him not to lose heart because it takes time to overcome bad habits.

I leave it as an exercise for the reader to specify how someone who should go on diet first practices gradualism of the law and then keeps his morale up by reflecting on the law of gradualism.

In my book, I described a homosexual who hoped to somehow, sometime, stop engaging in homosexual acts. However, he had not yet made a firm decision to stop. I characterized him as a good man but not yet good enough. In respect to sexual acts, he was good by recognizing the correct moral principles. But was not good enough because he had not decided to try to conform to the correct moral law and, of course, was violating the sexual moral law for men. He would become a better man by resolving to conform to the law. Unfortunately, a resolve to conform to the law, which here means being celibate, does not guarantee conformity. Even if he fails from time-to-time he can hope that he will gradually build character to move completely beyond homosexual acts.

There are situations involving sexual behavior for which we should tolerate gradualism of the law as a first step towards developing a morally proper sexual character. We are not likely to set aside immoral behavior until we admit that it is wrong. Gradualism of the law starts by admiting, or at least conceding that perhaps, a moral law is being violated. Some guilt is felt. Unfortunately, admitting that a type of act violates a moral law and a bit of guilt is not sufficient for forming a firm purpose of amendment to stop violations. Indeed, a law of gradualism may be operating here. It takes time for guilt about violating a moral law to lead us to resolving to stop violations. It may take time for guilt to have its effect and to build up courage to stop. In ourselves, and for others, we may need tolerance to foster this build up. I use “tolerance” because wrong is being done with each violation of the law and the violator is not as he ought to be. With gradualism of the law we are tolerating evil! And it must be clear that evil is being done so that guilt can lead to resolve to stop.

In my next post I will discuss application of gradualism of the law for situations in Catholic sexual morality. These are situations of practicing artificial birth control and living in a marriage not sanction by the Catholic Church.

I discussed the birth control situation in my book.

My book Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism was released by Tate Publishing on March 11, 2014. See Book Web Page for information about the book. The publisher’s listed price is $26.99. Printed copies can be purchased here by credit card for $12.99, plus $3.71 for shipping and handling.





To purchase the printed book by check, send check of $16.70 per copy. Send to:
Charles F. Kielkopf
45 W. Kenworth Rd.
Columbus, Ohio 43214
Include your shipping address.

Law of Gradualism vs. Gradualism of the Law

I. Some background on “The Law of Gradualism”

A. Gradualism in a report from the 2014 extraordinary synod on the family

On October 13, 2014 there was publication of an unofficial translation of opinions expressed at the Catholic Church’s extraordinary synod on the family. This preliminary report is titled in Latin Relatio post disceptationem and can be read as:”report after discussion.”This extraordinary synod ran from October 4 through October 19, 2014 in the Vatican. These published opinions were expressed in the first few days of the synod and are to be discussed in the remaining days. The extraordinary synod is, in effect, a preliminary meeting for the ordinary synod. A final statement of opinions will be published and form a basis for an ordinary or regular synod of Catholic bishops in the Vatican October 4 to October 25, 2015. This preliminary report has been regarded as radical by both progressives and conservatives and has not been well received by conservatives including me. Here, though, I do not want to criticize the preliminary report because it will be revised. It’s transitory. Also careful critique of it would require theological expertise which I lack. My goal is to elaborate on a concept used in this preliminary report since it connects with themes in my philosophy book on sexual morality. This concept is “the law of gradualism.”

See a Jimmy Akin Blog Post for a useful overview of the Law of Gradualness in the discussions about the bishop’s synod.

B. Gradualism in two Vatican documents,

1] From section 34 of John Paul II’s 1981 exhoration Familiaris Consortio in which amongst many other topics, he reaffirmed the condemnation of artificial birth control.

Married people too are called upon to progress unceasingly in their moral life, with the support of a sincere and active desire to gain ever better knowledge of the values enshrined in and fostered by the law of God. They must also be supported by an upright and generous willingness to embody these values in their concrete decisions. They cannot however look on the law as merely an ideal to be achieved in the future: they must consider it as a command of Christ the Lord to overcome difficulties with constancy. And so what is known as ‘the law of gradualness’ or step-by-step advance cannot be identified with ‘gradualness of the law,’ as if there were different degrees or forms of precept in God’s law for different individuals and situations.

2] From section 3,9 of the 1997 Handbook for Confessors on Conjugal Morality in which confessors are advised not to let penitents delay stopping a practice of artifical birth control as they gradually prepare themselves to stop it sometime or other.

The pastoral “law of gradualness”, not to be confused with the “gradualness of the law” which would tend to diminish the demands it places on us, consists of requiring a decisive break with sin together with a progressive path towards total union with the will of God and with his loving demands

B. My preliminary thoughts on the law of gradualism vs. gradualism of the law,

1. When should we use a law of gradualism? When a moral law requires us to bring about good state of affairs for which there are degrees of goodness for these states of affairs it is permissible and, indeed may be necessary to bring about the lesser goods as we develop attitudes and skills for bringing about the higher goods. For instance, a father has a duty to spend time with his children. However, because of focus on his job and low apptitude for interacting with children, he may have to start with just spending a few minutes each day with his children. However, he should gradually bring himself to spend more time with his children in more significant activities. This example suggests many areas of life in which we are wise to accept that we only grow gradually producing better and better situations.

2. What would it be like to practice gradualism of the law? The example of a father’s duty to spend time with his children can be used here. Suppose a young father thought that while the children were quite young and he was busy with his career, he would spend no time with them at all. He would completely neglect them with the mother or other caregivers having contact with the children. He would tell himself that when he grew older and had more inclination to spend time with his children he would do so. He plans to gradually start following the law. Well, as long as he totally neglects the law to spend time with his children, he is in the wrong and living, in that respect, immorally – not as he ought to live.

So, my interpretation of “gradualism of the law” is an intention, or hope, to stop violating a moral law sometime in the future when one feels ready to set aside present motives for violating the moral law in question. On this characterization of “gradualism of the law” a person who practices it does do what is morally wrong each time the person violates the law.

A significant question is whether or not practicing gradualism of the law has any place in moral life or moral development. Especially does it have any place in sexual morality.

My next post will address this question.

I dealt with this question in my book on sexual morality.

My book Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism was released by Tate Publishing on March 11, 2014. See Book Web Page for information about the book. The publisher’s listed price is $26.99. Printed copies can be purchased here by credit card for $12.99, plus $3.71 for shipping and handling.





To purchase the printed book by check, send check of $16.70 per copy. Send to:
Charles F. Kielkopf
45 W. Kenworth Rd.
Columbus, Ohio 43214
Include your shipping address.

Prince Albert and The Paternal Principle

In the September 25, 2014 issue of the New York Review of Books, the British writer, Geoffrey Wheatcroft reviews a biography of Edward VII: The Heir Apparent, A Life of Edward VII, The Playboy Prince, Jane Ridley, Random House, 2014. The review is titled “The Hedonist King Who Knew His Place.” Wheatcroft writes with sophisticated amusement of Bertie’s (Albert Edward’s) sexual promiscuity during his many years as Prince of Wales. This sophisticated acceptance of male promiscuity as perhaps naughty, but not really immoral, is the main critical target of my book. In this post, though, I want to examine a reprimand Bertie’s father, Prince Albert, sent when learning of Bertie’s losing his “virginity” while serving a brief period with the army. I want to point out how a holder of the paternal principle would find the reprimand and find the straightforward language appropriate. What is the reprimand? I quote from Wheatcroft’s review and place the reprimand in bold italic type. For comparison purposes, I repeat the Paternal Principle from my book.

“Some of the younger officers had sportingly smuggled” Nellie Clifton “a superior tart” “into a hut in the camp, where she introduced Bertie to the joys of sex. Lord Tarrington, a lord-in waiting to Queen Victoria, maliciously repeated the rumors to Albert with devastating effect. Victoria never forgot”… “in a letter of terrible reproach Albert told Bertie how shameful it was

to thrust yourself into the hands of one of the most abject of the human species, to be by her initiated in the sacred mysteries of creation, which ought to remain shrouded in holy awe until touched by pure & undefiled hands.

It’s hard to imagine such a letter written by a father to a son in 1961, or 1761 for that matter and even at that time”…

Prince Albert died at age 42 shortly after reprimanding Bertie. Queen Victoria felt that Bertie’s sexual misconduct was a factor in Albert’s death.

Statement of The Paternal Principle,

A male may intentionally attain a sexual climax only in sexual intercourse with a consenting woman to whom he is bound by a life-long monogamous socially recognized union for procreation, In addition he should:(1) intend to cooperate with his spouse to protect and promote the lifelong natural development of any conception resulting from this intercourse and (2) strive to appreciate with his spouse the natural value of their sexual satisfactions and cooperate with her to enhance those satisfactions.

A holder of the Paternal Principle cannot quarrel with the thought expressed in Prince Albert’s reprimand. I can imagine fathers who belong to an organization such as the Knights of Columbus writing such a reprimand and imagine many more at least thinking that they should reprimand their sons in this way if they heard of them having sex with a prostitute or even having one-night stands. I can imagine many men reflecting with shame, expressible in similar words on some of their early sexual experiences. Of course, as their sons grow older and are not being “initiated” into these “sacred mysteries” fathers may conclude that it is not worthwhile reprimanding their sons. They ignore these immoralities with the “don’t ask, don’t tell” policy familiar to many of us who hold the Paternal Principle and realize when reprimands are ineffective in controlling the behavior of others. However, when reflecting on our own behaviors where we control how we act such sharp reprimands are always in place when we violate the Paternal Principle. Realization that we should be subject to such a reprimand is a helpful thought for fighting off temptations to violate the Paternal Principle. Prince Albert’s reprimand could be slightly rephrased to reprimand masturbation or homosexual activity.

I cannot say that a man should be so sensitive that he “falls apart” if he learns that his son has violated the Principle or realizes that he has violated the Paternal Principle. I can say that a man should not be so sensitive to “sophisticated opinions” that scorn the Paternal Principle that he is afraid to express publicly and privately in judging himself the strong judgment of Prince Albert’s reprimand. In this case, Prince Albert got it right.

However, what about the case of a married couple practicing birth control?

In Wheatcroft’s review we also read about birth control.”Not the least important of the many social changes during the queen’s very long reign was that, as natality statistics plainly show, by the 1890s the higher classes im England were practicing birth control by one means or another. That had not been so in the 1840s, but if any woman would ever have been grateful for the Pill it was Victoria, who hated pregnancy and childbirth as much as she relished passionate nights with Albert. Sad to say she took it out on her chihldren.” She had nine children

So, this post leads into a series of posts on the morality of artificial birth control.

My book Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism was released by Tate Publishing on March 11, 2014. See Book Web Page for information about the book. The publisher’s listed price is $26.99. Printed copies can be purchased here by credit card for $12.99, plus $3.71 for shipping and handling.





To purchase the printed book by check, send check of $16.70 per copy. Send to:
Charles F. Kielkopf
45 W. Kenworth Rd.
Columbus, Ohio 43214
Include your shipping address.

What I Want to Know by Knowing that Masturbation is Immoral

My book Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism was released by Tate Publishing on March 11, 2014. See Book Web Page for information about the book. The publisher’s listed price is $26.99. Buy printed copy here with credit card for $10 off the listed price: $16.99.



In the previous post, I wrote that my intellectual motivation for condemning immoralities such as masturbation was to become convinced that these acts would be immoral for me to perform. I pointed out that for me to know through use of reason what is moral and immoral for me, I had to establish general rules specifying what is moral and immoral for everyone. Let’s focus on immoralities. So, finding out what is immoral for everyone is more fundamental than finding out what is immoral for me. However, a moral thought needs to be accompanied with feelings since moral thoughts are to guide conduct. For a thought of immorality, the feeling should be negative about what violates the rule. Of course, when I think that a rule is well justified and think of an act in violation of it, I think of that violation with the negative feeling that it is a violation.

Now here rises a challenge to deontological moral theories holding, as I do, that morality is based fundamentally on rules categorically condemning certain acts or ways of acting regardless of the consequences over and above those of being or not being in conformity with the rule. The challenge is basically: How can the harm of violating the rule keep the violation in conflict with morality if other consequences produce a large amount of human satisfaction? To appreciate the moral harm of violating a rule we need to look away from the general rule to look at it as applied to oneself. We need to look at it from the inside so-to-speak. Given that I think the rule is correct, what harm would I afflict on myself by violating it.

I prefer to use masturbation as an example rather than homosexuality. There is so much discussion of homosexuality now-a-days. If you’re not one, it is really boring in morality to think about something to which you have no temptation. Internet porn, provides temptations threatening all men.

For this exercise in uncovering the sense of violating a well established moral rule, I assume that I have established the rule that a man ought not seek an orgasm outside of sexual intercourse with his wife. The rule is very simple and gives clear guidelines on how to act morally with respect to an especially difficult area of a male’s life. Indeed the simplicity and clarity of the rule is the major
reason supporting it. If I violate it, I explicitly, or implicitly, adopt a personal policy, or what Kant called a maxim, that allows me to seek orgasms under other conditions. I am now acting on a policy which gives no clear guidance and is a response to inclinations which are lawless in the sense that they lead me against this simple law. the harm is losing direction and the sense of this harm is a sense of falling or being unguided with respect to some very powerful human incliations.

So I morally condemn masturbation to guide me towards discovering the harm I would do to myself by masturbating. It opens the way to sexual wantonnes.

Motiviation for My Condemning Immoralities

In two recent posts, I deliveredmoral condemnation of homosexual acts and life styles. Why? Here ‘why’ is not asking for the reason for which I conclude homosexuality morally wrong. The argument, or reasons, for concluding that it is wrong are in my book :Confronting Sexual Nihihlism. Here ‘why’ asks for my motives for arguing against homosexuality and expressing the conclusions of these arguments.

My intellectual motives for arguing against homosexuality and other sexual immoralities are easier to specify than my social motives for expressing these conclusions. My motives for expressing the conclusions are those for making recommendations to other people or giving other people information. These motives for expressing vary with circumstances; especially the audience to whom I intend to communicate. With respect to the intended readership of my book, I have two primary motives for expressing the moral condemnation of homosexuality. I want to explain my objection to gay-marriage and recommendation of a ‘don’t ask, don’t tell’ policy.

If homosexual activity is immoral, pair-bondings in which it is practiced should not be dignified by being called ‘marriage.’ The term ‘marriage’ is to be reserved for male/female bondings in which the morally proper sexual acts are performed. Publicly labeling people as immoral demeans them even if they boast of their immorality. For instance, a man who brags of cheating at cards, demeans himself whether or not he realizes it. Most emphatically: A man who boasts of cheating on his wife degrades himself. Unless some public good is accomplished by accusing a man of the immorality of homosexuality, the man should not be demeaned by being so labeled. In general, little public good is accomplished by labeling people as homosexual. Public good is accomplished by calling a man whose adultery is well known “an adulter.”

So, I recommend not demeaning homosexuals but propose demeaning adulterous men. If homosexuals want to be so labeled, they are fools who fail to realize that they making themselves look foolish. I will not cooperate with them when they make themselves look foolish. I suppose that I should add to “don’t ask, don’t tell,’ a guideline for what to do if “they tell.” My guideline, and practice, is “don’t listen.” I do not express moral judgment against homosexuality in vain hopes that mere expressions of judgments can help cure the condition. I defintely do not express a judgment that homosexuality is immoral to urge legislation against homosexual activies. In general, I oppose dealing with this moral issue with legal sanctions.

Actually, in my book, I tried to find good justification for my judgments that masturbation, fornication and adultery are immoral. Fortunately, I am not afflicted with have same sex-attractions. Condemnation of homosexuality is simply a corollary of a general principle- The Paternal Principle- for which I argue.

My intellectual motive for arguing for the immorality of homosexuality, and the other male sexual immoralities, is to convince myself that my judgment that homosexuality et al. are immoral is a well founded judgment. I want to know what is wrong for me. But this requires knowing first what is wrong for others.

As these next few Blog posts develop, it emerges that I am trying to understand the moral harm I would do to myself by performing one of these immoral acts. From a definition, in §II.7 of my book, ‘moral harm’ is specified to be the bad status a person has by violating a moral rule. In so far as the purpose of moral thinking is to guide us on how to be the right kind of people, there needs to be a sense of what this moral harm is over and above what the definition says.

The most important moral thinking is the moral thinking which guides individuals on how to be the right kind of people – how to form their moral character. Understandings of morality which hold that the most important moral thinking is for forming character are called character moralities. This important moral thinking is an inseparable combination of thinking that a rule forbids something and sensing that simply violating the rule is harmful to the violator. Developing this sense of the harm of moral harm requires thinking from the “inside” so to speak. You need to think of what you would be doing to yourself by simply violating a moral rule which you believe to be correct. Much of what follows will be my doing this “inside” thinking. Readers have to do it for themselves.

My parents, schools, traditions of my communities, etc., caused me to have certain moral opinions. Here I will stay with sexual morality. I, as most of us, confront many challenges to our moral opinions. My intellectual motive behind arguing for moral judgments is to bring me to a conviction that my moral opinions are well founded or need modification to be well founded. In general, I try to justify the opinions which I received; but not always. I have imagined living in accordance with “progressive” moral practices contrary to moral teachings I received from my Catholic tradition. The imagined way of life -a life style in accordance with the so-called sexual revolution – seemed an empty pursuit of pleasure leading to nothing.

Now recognition that a sexual morality contrary to traditional sexual morality leads to nihilism does not justify traditional sexual morality. However, it indicates an aspect of what the moral harm of the violations. The threat of nihilism by abandoning traditional sexual morality provides motivation for trying to justify traditional Catholic sexual morality. Justifying it means trying to show that reason supports it.

To show that reason supports a moral opinion requires showing that acts or ways of acting in accordance with the opinion are general requirements for human beings. These general requirements are expressed as moral rules forbidding or permitting certain acts or ways of acting. Most often, the rules are negative. The usual form is: Thou shalt not. Because reason deals with general principles, using reason to discover what I am forbidden to do, requires first using reason to establish what everyone is forbidden to do. So, the intellectual effort to justify my judgment that I am forbidden to intentionally attain a sexual climax outside the context of my marriage to a woman requires justifying a judgment that such seeking of sexual climaxes is forbidden to everyone. With respect to intellectual motivation, my condemnation of homosexuality is a by-product of what I really wanted to discover about my moral entitlements to attain orgasms.

In my next posts, I I plan to display my “inside” thinking of violating traditional sexual morality in order to arouse a sense of the moral harm of such violations.

My book Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism was released by Tate Publishing on March 11, 2014. See Book Web Page for information about the book. The publisher’s listed price is $26.99. Buy printed copy here with credit card for $10 off the listed price: $16.99.