Eternal Poison - Search Results TOP
60. Some people try to justify abortion by claiming that the result of conception, at least up to a certain number of days, cannot yet be considered a personal human life. But in fact, "from the time that the ovum is fertilized, a life is begun which is neither that of the father nor the mother; it is rather the life of a new human being with his own growth. It would never be made human if it were not human already. This has always been clear, and ... modern genetic science offers clear confirmation. It has demonstrated that from the first instant there is established the programme of what this living being will be: a person, this individual person with his characteristic aspects already well determined. Right from fertilization the adventure of a human life begins, and each of its capacities requires time-a rather lengthy time-to find its place and to be in a position to act".57 Even if the presence of a spiritual soul cannot be ascertained by empirical data, the results themselves of scientific research on the human embryo provide "a valuable indication for discerning by the use of reason a personal presence at the moment of the first appearance of a human life: how could a human individual not be a human person?". 58
eternal poison - search results
72. The doctrine on the necessary conformity of civil law with the moral law is in continuity with the whole tradition of the Church. This is clear once more from John XXIII's Encyclical: "Authority is a postulate of the moral order and derives from God. Consequently, laws and decrees enacted in contravention of the moral order, and hence of the divine will, can have no binding force in conscience...; indeed, the passing of such laws undermines the very nature of authority and results in shameful abuse".95 This is the clear teaching of Saint Thomas Aquinas, who writes that "human law is law inasmuch as it is in conformity with right reason and thus derives from the eternal law. But when a law is contrary to reason, it is called an unjust law; but in this case it ceases to be a law and becomes instead an act of violence".96 And again: "Every law made by man can be called a law insofar as it derives from the natural law. But if it is somehow opposed to the natural law, then it is not really a law but rather a corruption of the law".97
(g) And so, his ensnarement of the princes leads to their ruin. Slowly but surely their relation to the peoples loosens in the measure in which they cease to scrve the people's interests and instead become mere exploiters of their subjects. The Jew well knows what their end will be and tries to hasten it as much as possible. He himself adds to their financial traits by alienating them more and more from their true tasks, by crawling around them with the vilest flattery, by encouraging them in vices, and thus making himself more and more indispensable to them. With his deftness, or rather unscrupulousness, in all money matters he is able to squeeze, yes, to grind, more and more money out of the plundered subjects, who in shorter and shorter intervals go the way of all flesh. Thus every court has its 'court Jew'--as the monsters are called who torment the 'beloved people' to despair and prepare eternal pleasures for the princes. Who then can be surprised that these ornaments of the human race ended up by being ornamented, or rather decorated, in the literal sense, and rose to the hereditary nobility, helping not only to make this institution ridiculous, but even to poison it?
As Osric presents the men the swords, Laertes quibbles, dismissing one as being too heavy. He's clearly picking through the swords, seeming to be choosy, when actually we know he's searching for the sharpened, poisoned sword. Hamlet is much less choosy than Laertes; he's satisfied and takes a sword after asking only one question about whether the swords are all the same length (which matters for fighting, but not for pulling off a dastardly plan). 041b061a72