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Moral Relevance Question: “ Whether or not someone did something unnatural or degrading” Moral Judgment Question: “ I would call some acts wrong on the grounds that they are unnatural or disgusting.” ( Graham et al., 2009, p. 1044) For seeing life is but a motion of Limbs, the beginning whereof is in some principall part within; why may we not say, that all Automata (Engines that move themselves by springs and wheeles as doth a watch) have an artificiall life? The artificial, like the conventional therefore, is within this branch of Western thought, traditionally contrasted with the natural. Technology was contrasted with science, as mentioned above. And another essential aspect to this understanding of causation was the distinction between the accidental properties of a thing and the substance - another distinction which has lost favor in the modern era, after having long been widely accepted in medieval Europe.

a b Daniel Arnold (2001). "Of Intrinsic Validity: A Study on the Relevance of Pūrva Mīmāṃsā". Philosophy East and West. University of Hawai'i Press. 51 (1): 27–32. doi: 10.1353/pew.2001.0002. JSTOR 1400034. S2CID 144863536. Bamboo Extract: I can’t say much for the bamboo extract’s “mattifying properties and ability to absorb oil,” especially considering how far down on the list of ingredients it is, but if having matte skin hours later is anything to go by, it’s got to be doing something.Having a clear definition of purity is not only essential for isolating psychological processes, but it is also important for society. Psychologists have used the concept of purity to explain the political divides surrounding hot-button issues such as debates about vaccination ( Amin et al., 2017) and gay marriage ( Inbar et al., 2009, 2012). These purity-based explanations have given rise to recommending interventions to bridge partisan divides, such as using purity-based language to motivate conservatives to care more about environmental issues ( Feinberg & Willer, 2013). Crafting effective and feasible interventions for social problems requires isolating and targeting the psychological mechanism behind those problems ( Walton & Wilson, 2018). If the efficacy of an intervention relies on targeting the psychological mechanisms of purity, we must know what purity is. Although negative sets do provide a commonality between members, they are less scientifically useful than positive sets. One problem is that it is difficult to draw inferences from negative sets because negative sets are much larger than positive sets. For the positive set of “barbers,” it is true that barbers can differ on many features, but there is even more variation among all people who are “non-barbers.” There are many varieties of cats, but there are even more “non-cats.” If purity is defined on the basis of not-harm, then the number of potentially impure acts is extremely high and extremely diverse. 2 Greek, with emphasis added as a guide: φύσις λέγεται ἕνα μὲν τρόπον ἡ τῶν φυομένων γένεσις, οἷον εἴ τις ἐπεκτείνας λέγοι τὸ υ, ἕνα δὲ ἐξ οὗ φύεται πρώτου τὸ φυόμενον ἐνυπάρχοντος: ἔτι ὅθεν ἡ κίνησις ἡ πρώτη ἐν ἑκάστῳ τῶν φύσει ὄντων ἐν αὐτῷ ᾗ αὐτὸ [20] ὑπάρχει: φύεσθαι δὲ λέγεται ὅσα αὔξησιν ἔχει δι᾽ ἑτέρου τῷ ἅπτεσθαι καὶ συμπεφυκέναι ἢ προσπεφυκέναι ὥσπερ τὰ ἔμβρυα: διαφέρει δὲ σύμφυσις ἁφῆς, ἔνθα μὲν γὰρ οὐδὲν παρὰ τὴν ἁφὴν ἕτερον ἀνάγκη εἶναι, ἐν δὲ τοῖς συμπεφυκόσιν ἔστι τι ἓν τὸ αὐτὸ ἐν ἀμφοῖν ὃ ποιεῖ ἀντὶ τοῦ [25] ἅπτεσθαι συμπεφυκέναι καὶ εἶναι ἓν κατὰ τὸ συνεχὲς καὶ ποσόν, ἀλλὰ μὴ κατὰ τὸ ποιόν. ἔτι δὲ φύσις λέγεται ἐξ οὗ πρώτου ἢ ἔστιν ἢ γίγνεταί τι τῶν φύσει ὄντων, ἀρρυθμίστου ὄντος καὶ ἀμεταβλήτου ἐκ τῆς δυνάμεως τῆς αὑτοῦ, οἷον ἀνδριάντος καὶ τῶν σκευῶν τῶν χαλκῶν ὁ χαλκὸς ἡ [30] φύσις λέγεται, τῶν δὲ ξυλίνων ξύλον: ὁμοίως δὲ καὶ ἐπὶ τῶν ἄλλων: ἐκ τούτων γάρ ἐστιν ἕκαστον διασωζομένης τῆς πρώτης ὕλης: τοῦτον γὰρ τὸν τρόπον καὶ τῶν φύσει ὄντων τὰ στοιχεῖά φασιν εἶναι φύσιν, οἱ μὲν πῦρ οἱ δὲ γῆν οἱ δ᾽ ἀέρα οἱ δ᾽ ὕδωρ οἱ δ᾽ ἄλλο τι τοιοῦτον λέγοντες, οἱ δ᾽ [35] ἔνια τούτων οἱ δὲ πάντα ταῦτα. ἔτι δ᾽ ἄλλον τρόπον λέγεται ἡ φύσις ἡ τῶν φύσει ὄντων οὐσία, οἷον οἱ λέγοντες τὴν φύσιν εἶναι τὴν πρώτην σύνθεσιν, ἢ ὥσπερ Ἐμπεδοκλῆς λέγει ὅτι "φύσις οὐδενὸς ἔστιν ἐόντων, ἀλλὰ μόνον μῖξίς τε διάλλαξίς τε μιγέντων ἔστι, φύσις δ᾽ ἐπὶ τοῖς ὀνομάζεται ἀνθρώποισιν. "Empedocles Fr. 8 διὸ καὶ ὅσα φύσει ἔστιν ἢ γίγνεται, ἤδη ὑπάρχοντος ἐξ οὗ πέφυκε γίγνεσθαι ἢ εἶναι, οὔπω φαμὲν [5] τὴν φύσιν ἔχειν ἐὰν μὴ ἔχῃ τὸ εἶδος καὶ τὴν μορφήν. φύσει μὲν οὖν τὸ ἐξ ἀμφοτέρων τούτων ἐστίν, οἷον τὰ ζῷα καὶ τὰ μόρια αὐτῶν: φύσις δὲ ἥ τε πρώτη ὕλη (καὶ αὕτη διχῶς, ἢ ἡ πρὸς αὐτὸ πρώτη ἢ ἡ ὅλως πρώτη, οἷον τῶν χαλκῶν ἔργων πρὸς αὐτὰ μὲν πρῶτος ὁ χαλκός, ὅλως δ᾽ [10] ἴσως ὕδωρ, εἰ πάντα τὰ τηκτὰ ὕδωρ) καὶ τὸ εἶδος καὶ ἡ οὐσία: τοῦτο δ᾽ ἐστὶ τὸ τέλος τῆς γενέσεως. μεταφορᾷ δ᾽ ἤδη καὶ ὅλως πᾶσα οὐσία φύσις λέγεται διὰ ταύτην, ὅτι καὶ ἡ φύσις οὐσία τίς ἐστιν. ἐκ δὴ τῶν εἰρημένων ἡ πρώτη φύσις καὶ κυρίως λεγομένη ἐστὶν ἡ οὐσία ἡ τῶν ἐχόντων [15] ἀρχὴν κινήσεως ἐν αὑτοῖς ᾗ αὐτά: ἡ γὰρ ὕλη τῷ ταύτης δεκτικὴ εἶναι λέγεται φύσις, καὶ αἱ γενέσεις καὶ τὸ φύεσθαι τῷ ἀπὸ ταύτης εἶναι κινήσεις. καὶ ἡ ἀρχὴ τῆς κινήσεως τῶν φύσει ὄντων αὕτη ἐστίν, ἐνυπάρχουσά πως ἢ δυνάμει ἢ ἐντελεχείᾳ. Gunnar Skirbekk, Nils Gilje, A history of Western thought: from ancient Greece to the twentieth century. 7th edition published by Routledge, 2001, p. 25.

The first book of Yoga Vasistha, attributed to Valmiki, presents Rama's frustration with the nature of life, human suffering and disdain for the world. [17] The second describes, through the character of Rama, the desire for liberation and the nature of those who seek such liberation. [17] The fourth describes the nature of world and many non-dualism ideas with numerous stories. [17] [18] It emphasizes free will and human creative power. [17] [19] Vignette: “ Someone meditates to keep her mind free of impure thoughts ” ( Cannon et al., 2011, p. 327) Carrithers, Michael (June 1989). "Naked Ascetics in Southern Digambar Jainism". Man. New Series. 24 (2): 219–235. doi: 10.2307/2803303. JSTOR 2803303. p. 220 Purity has powerfully shaped modern moral psychology. In the broadest sense, the impact of purity can be understood as the infusion of anthropology into a subfield of psychology dominated by philosophy. Purity showed us that morality may not be the invariant, universal, and reason-based domain it was long believed to be. Rather, morality hinges upon cultural understandings that vary across time and place and upon intuitions that have one foot in our evolutionary past. However, it is worth considering how the idea of purity changed as it moved from the notebooks of ethnographers to the labs of psychologists. The material cause is the "raw material" - the matter which undergoes change. One of the causes of a statue being what it is might be that it is bronze. All meanings of the word nature encompass this simple meaning.Purity/sanctity reflects the evolved tendency to place controls on one’s desires ” ( Weber & Federico, 2013, p. 109) Didier, John C. (2009). "In and Outside the Square: The Sky and the Power of Belief in Ancient China and the World, c. 4500 BC – AD 200". Sino-Platonic Papers (192). Volume I: The Ancient Eurasian World and the Celestial Pivot, Volume II: Representations and Identities of High Powers in Neolithic and Bronze China, Volume III: Terrestrial and Celestial Transformations in Zhou and Early-Imperial China. How to understand the meaning and significance of nature has been a consistent theme of discussion within the history of Western Civilization, in the philosophical fields of metaphysics and epistemology, as well as in theology and science. The study of natural things and the regular laws which seem to govern them, as opposed to discussion about what it means to be natural, is the area of natural science. In the Chandogya Upanishad, Aruni asks metaphysical questions concerning the nature of reality and truth, observes constant change, and asks if there is something that is eternal and unchanging. From these questions, embedded in a dialogue with his son, he presents the concept of Ātman (soul, Self) and universal Self. [14] [15]

It should be possible to generally define purity at least as well as other moral psychological concepts. Consider harm. Despite variability in what people consider harmful, and social “concept creep” in the nature of harm ( Campbell & Manning, 2018; Haslam, 2016), it is relatively simple to specify the core defining features of harm: someone causing physical or psychological damage to another. In fact, harm is concrete enough that it can be specified through an equation, with the Theory of Dyadic Morality defining harm as “A→P,” an intentional agent causing damage to a vulnerable patient ( Schein & Gray, 2018). Of course, people may disagree about whether someone is truly intentional or vulnerable, and how much some kinds of acts cause psychological damage (e.g., microaggressions; Lilienfeld, 2017; Lui & Quezada, 2019; Ong & Burrow, 2017). This disagreement, however, is about the fringes of the concept; there is widespread agreement about clear exemplars of the construct. In fact, although Moral Foundations Theory and the Theory of Dyadic Morality disagree about the nature of the moral mind, both fundamentally agree on canonical acts of harm: child abuse and emotional cruelty ( Graham et al., 2013; Schein & Gray, 2018). As we will see, there is no such clear agreement with purity. To take the critical example of human nature, as discussed in ethics and politics, once early modern philosophers such as Hobbes had described human nature as whatever you could expect from a mechanism called a human, the point of speaking of human nature became problematic in some contexts.

The approach of modern science, like the approach of Aristotelianism, is apparently not universally accepted by all people who accept the concept of nature as a reality which we can pursue with reason. Bacon and other opponents of Metaphysics claim that all attempts to go beyond nature are bound to fall into the same errors, but Metaphysicians themselves see differences between different approaches. Purity is the lynchpin of much of modern moral psychology. The idea of “harmless wrongs” captured the imagination of moral psychologists and broadened the scope of morality beyond the The formal and final cause are an essential part of Aristotle's " Metaphysics" - his attempt to go beyond nature and explain nature itself. In practice they imply a human-like consciousness involved in the causation of all things, even things which are not man-made. Nature itself is attributed with having aims. [6]

a b Hagen, Kurtis. "Confucian Key Terms – Tian 天". State University of New York at Plattsburgh. Archived from the original on 3 December 2014. We classified definitions of purity into three categories: “explicitly contra-harm,”“implicitly contra-harm,” or “stand-alone.” A definition was coded as “explicitly contra-harm” if it outright described purity violations as moral violations that did not involve harm. For example, the definition offered by Graham et al. (2009) describes “issues related to food, sex, clothing, prayer, and gender roles as moral issues, even when they involve no harm to any person” (p.1030; italics added for emphasis). Similarly, the definition of purity offered by Haidt (2007) describes purity as “intuitions about bodily and spiritual purity and the importance of living in a sanctified rather than a carnal way” (p. 1001) and states that “morality is about more than harm and fairness” (p. 998; italics added for emphasis). Thus, this definition explicitly refers to purity as something other than just harm. Likewise, Vasquez and colleagues (2001) described purity violations saying: “Some breaches did not violate rights or involve physical harm, but were instead disrespectful, analogous to Community, and disgusting, analogous to Divinity” (p. 96). Again, purity violations are explicitly described as not causing harm (note that Vasquez and colleagues explicitly state that purity and divinity are used interchangeably; pg 98.).Going further, the philosophical concept of nature or natures as a special type of causation - for example that the way particular humans are is partly caused by something called "human nature" is an essential step towards Aristotle's teaching concerning causation, which became standard in all Western philosophy until the arrival of modern science. The Prince 15:- "...since my intent is to write something useful to whoever understands it, it has appeared to me more fitting to go directly to the effectual truth of the thing than to the imagination of it. And many have imagined republics and principalities that have never been seen or known to exist in truth; for it is so far from how one lives to how one should live that he who lets go of what is done for what should be done learns his ruin rather than his preservation. For a man who wants to make a profession of good in all regards must come to ruin among so many who are not good. Hence it is necessary to a prince, if he wants to maintain himself, to learn to be able not to be good, and to use this and not use it according to necessity."