A shoe for a foot with six toes:
Withdrawal from their relatives.
Kealey agrees with Scheler in his Formalism in Ethics and Non-Formal Ethics of Values that models are necessary to communicate ethics. "Nothing on earth allows a person to become good so originally and immediately and necessarily as the evidential and adequate intuition [Anschauung] of a good person in his goodness."
The eye is solemn, solemn;
The foot reverential, reverential.
So one threads through the brambles.
Can an artist be the model of goodness according to this description by Kealey?:
The practicality of contemplation for social ethics requires the model persons of personalism to liberate contemplation from its traditional confinement to the monastery. The model persons envisioned here are those by virtue of accomplishment in both the inward, theoria, and expressive, poiesis, dimensions of contemplation. The integral vision is one not of merely intellectual understanding mechanically applied (the model of the technocrat, as in the mental-rational psychohystorical structure), nor of spiritual insight and charismatic influence (the model of the saint, as in the mythic structure), nor of the instinctual or elemental enlightenment and empowerment (the model of the shaman, as in the magical structure), but is one that realizes all these temporal structures within an ecological and evolutionary framework of self-unfoldment. In this type of model person people will recognize a relevant ideal for this age and hearken to the call within themselves urging them to realize the potential of their own personhood. Through the example of the integral model person it will become more clear than has been the case that personhood is not confined to the human and God in the traditional monotheistic sense, and that the realization of one's personhood (self-realization) is dependent on recognizing and respecting the universality of personhood in nature and all its beings. If it is true that we are at an evolutionary junction, then what it takes to realize the fullest available measure of personhood today is more than what it took yesterday. The mechanism of this realization is contemplation. The quality of our actions is based in our contemplation. The environmental crisis is a result and symptom of the deficient quality of our action. The deepening of our contemplative insight into the higher values of nature will raise the quality of our action from the mere utilitarian. The values needed to be realized are not merely traditional values neglected by modernity - an attempted return to which would probably be unsuccessful and, in any case, helpless to counteract the ant-ecological forces of modernity - but emerging values capable of integrating the values actualized by both modernity and antiquity and integrating both the more static, conserving equilibrium of ecological sensitivity with the dynamism of equilibrium-disrupting evolving consciousness.1
1 Kealey, Daniel A. Revisioning Environmental Ethics,State University of New York, 1990.