Fire Vestal Fire Pot
Fire Vestal Fire Pot


Love and Justice

“… let justice be done though the heavens fall.”

Immanuel Kant     The Metaphysics of Morality

My ideas of love, as stated in this series of essays on Universal love, seem to preclude the idea of Justice, as usually included in most religious doctrines today. This omission is but a misconception; for this important, indeed essential concept, is not slighted in The Philosophy of the GOOD, but only relegated to a different sphere of action within the societal structure I have mentioned in my essay on Humanism and Love.

There I said that society incorporated three essential institutions within its framework: religion, economics and government. In order for the various groups that now exist within humanity to interact harmoniously, it is essential that the moral elements that are now relegated to the sphere of activity within the realm of the religious institution, be transferred in their entirety, to the sphere of action found in government (this includes, of course, law and the justice system). By allowing government to include both the moral structural framework (usually found in religion) and the enforcement sides of societal morality, within its governmental Justice system, ‘Justice’ as a moral concept is no longer a concept in dispute through belief in different religious doctrines, but a concept relegated to the consensus of all in the society.

Remember how I defined Justice in the former essays: This is a type of equitable (or fair) morality that allows man to live in harmony with others.

Thus we see that in the very definition of Justice in our philosophy, this important concept must be dealt with and created by the consensus of all in society; not with just the sanction of any single religious institution. In transferring this concept to the governmental institution of society we allow all in society to take part in this concept which effects all equally.

Thus we see how this proper placement of this potentially very contentious concept, can remove all contention from it, and allow it to be the essence of what it essentially is in society: a balance of fairness related to human behavior within society. By allocating it to its proper sphere of action in the proper societal institution, we have allowed it to achieve its correct definition in society, and avoid partisan preference which the definition of the concept precludes. We see that the problem we now have, is that every religion now defines Justice as relative to its own moral system, representing all, because its moral system is sanctioned by God; but in reality, each of the religions create a moral system which is different from other religious moral systems, so they find that they are all in conflict with what they all see as being equitable to all. This actually is a mockery of what true justice is, a balance between all in a society. 1

Morality and Justice, are both concepts that are above all partisanship because they are concepts that create the actual behaviors that are the interactions between all in a society. Therefore they must be created by the consensus of all in that society or they do not exist in that society.

All of these problems originated with the fact that early societies included religion as a part of their governmental institutions. Today, because we are seeing that there is but a single humanity that has broken itself into different groups in various ways through past ignorance and biases, in its evolution over time; we can now finally see that this has also created different Gods, and their corresponding moralities that are aligned with these groups and their peculiarities. The result is the many religious groups and systems of morality that cause trouble when they are to be reconciled in the multi-group society which democracy has created.

The answer to all of this is seeing that the love we have mentioned in these essays, Universal love, is the common denominator that all these groups accept; and that in allowing this common denominator to be the real basis of religion, since it molds humanity into a form impervious to evil, it will allow humanity to put aside the separations which its growth has caused it to form and divide it into so many groups with distinct beliefs.

The evolution of humanity has caused its separation; but the growth of human rationality and the true love that all true religions accept, which is also found in all the hearts of people of good will, must allow us to see that there is but a single humanity and a single God for it that uses this same love as the essential glue to bring harmony to all.

It is only in this way that humanity can overcome the divisions its evolution has caused, and also overcome the inharmonious aims which greed has perpetrated on its societies.

Right now we all must learn to live with a multiplicity of societies on this earth; this is an unfortunate reality that the evolution of society has caused. But for now, we can create harmony within these separate societies by harmonizing their many beliefs into a single belief with Universal love at its core. In time, these separate societies that have a unity of belief in this path of love, will inevitably cause the creation of a single society, thus fulfilling the predictions of all religions in the unity of mankind.

And, that God, that mankind now knows by so many names, will acquire only one name, and one existence for all; in the love that exists in the hearts of all his creations. Thus the acquirement of Justice, as stated in old Kant’s words above, will precipitate the fall of many Heavens, and the final creation of but a single Heaven for all through a love devoid of exclusion.


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1 Many will have a real problem with the concept I propose here, of relegating the moral framework now found in religion to the societal institution of government; but if you think about it, this has really already been, essentially, done in democratic societies. Morality is a discipline which effects the behavior shown between people in a society; as is justice. All people in that society must construct and sanction these issues since they affect all. For instance, the Mormon Church once sanctioned polygamy, which was counter to the accepted morality of most of American society. They have finally, in the main, reconciled their beliefs with society’s beliefs; or allowed society to overrule their own moral law. This act of flexible mediation allows them to bring more harmony to their lives, and agrees with the Golden rule that really is the core of all religious beliefs. Religion, as I have iterated before, is a meeting place for those who practice love; as such it can only practice the true love of non-exclusion by stopping moral “rules” from disallowing the practice of love. In Church, people may believe whatever beliefs they want; but in their interactions with society, in their behaviors to others, they must follow what society believes, or else they will be punished by the society. Of course if all religions practice the true love of non-exclusion then the governments will also base their laws on this same foundation, since all people in the society have a say in the making of these laws. By relegating moral laws to society, religion opens itself more to the love with which to mold people, free of the evil and hate, which the contractual love of exclusion now fosters.




Originally Published:

April 6, 2009


June 29, 2014