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===Second Mover=== | ===Second Mover=== | ||
The '''Second Mover''' ([[Eevo]]: ''a Nwtxáh Arn'' /ə nuˈtʃah ˈaɾ(ə)n/; Classical [[Windermere]]: | The '''Second Mover''' ([[Eevo]]: ''a Nwtxáh Arn'' /ə nuˈtʃah ˈaɾ(ə)n/; Classical [[Windermere]]: | ||
''Nutłach Hirath'', [[Clofabosin]]: ''ribilzavudan'') is a central [[Talma|Talman]] spiritual concept representing creativity, agency and moral good within humans. In Mărotłism | ''Nutłach Hirath'', [[Clofabosin]]: ''ribilzavudan'') is a central [[Talma|Talman]] spiritual concept representing creativity, agency and moral good within humans. In Mărotłism the doctrine states that we humans are responsible for "creation" and formulating rules, where "God has left off", even when no one is telling us what to do. | ||
The Second Mover is often called '''the Nameless''' (''fid mo tsip chum''), the idea being that following the Second Mover should not be about pursuing a name or following a predetermined procedure. "Naming the nameless" (Windermere: ''chăngum fid mo tsip chum''), i.e. identifying the Second Mover with a specific god or human, is considered borderline heretical. | |||
The Second Mover is the force (often described as "reason, empathy and action" in Windermere) that guides us to the ideal of truth, good, and beauty; it is entirely separate from any god. [Sounds reasonable? Mărotłism makes some outré claims regarding said truth, good and beauty...] | The Second Mover is the force (often described as "reason, empathy and action" in Windermere) that guides us to the ideal of truth, good, and beauty; it is entirely separate from any god. [Sounds reasonable? Mărotłism makes some outré claims regarding said truth, good and beauty...] | ||
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*[A set of psychological teachings] | *[A set of psychological teachings] | ||
*[A set of religious laws and rituals.] | *[A set of religious laws and rituals.] | ||
===''Dipăreatü''=== | ===''Dipăreatü''=== | ||
The originally Mărotłian concept of ''dipăreatü'' is a principle of nonviolence, analogous to ''ahiṃsa'' in Dharmic religions. (The [[Windermere]] word ''dipăreatü'' means 'non-aggression'.) Mărotłian ''dipăreatü'' allows violence in retaliation or self-defense, or as a punishment for violence - the reasoning was that aggression is so serious that it should be discouraged by any means necessary. There has been much debate among Talman thinkers on exactly how much retributive violence is justified. | The originally Mărotłian concept of ''dipăreatü'' is a principle of nonviolence, analogous to ''ahiṃsa'' in Dharmic religions. (The [[Windermere]] word ''dipăreatü'' means 'non-aggression'.) Mărotłian ''dipăreatü'' allows violence in retaliation or self-defense, or as a punishment for violence - the reasoning was that aggression is so serious that it should be discouraged by any means necessary. There has been much debate among Talman thinkers on exactly how much retributive violence is justified. | ||