This document summarizes the key ideas from two of the author's publications about the role of anger, fear, and hate in undermining morality and moral education. It discusses the concept of "moral symmetry" - experiencing social harmony through a state of internal equanimity. Two ancient epics, the Iliad and Bhagavad-Gita, illustrate how their heroes overcome internal conflicts and regain a state of "internal harmony" that allows them to perceive moral symmetry. The document argues that cultivating this state through spiritual practices can help people make morally good decisions by reducing the influence of destructive emotions like anger and fear. It proposes addressing moral development through four interconnected domains: direct/indirect instruction and direct/indirect influences on

2. Moral Symmetry Rediscovering the aesthetic dimension of morality and uncovering the Four Domains of Moral Education

5. These images illustrate the concept of balance or symmetry: aesthetic and moral symmetry.

6. Aesthetic symmetry is not necessarily perfect or bilateral with the exact same image on both sides. Balance is proportional.

8. Internal and External Harmony: Our individual sense of moral symmetry, or our path toward external, social harmony is dependent upon a state of internal equanimity and harmony: not reasoning.

9. Two Heroes Both are true heroes: noble individuals, great in spirit and character despite human weaknesses In the epic stories in which they play central roles, each hero is confronted by a conflict, a dilemma which suspends the heroes involvement in a battle—each refuses to fight. Yet, each ultimately return to the battlefield. Achilles from The Iliad Arjuna from The Bhagavad-Gita It is in the examination of the conditions under which they return to battle that we gain our insights into the aesthetic dimension of moral development—moral symmetry—since resolution of their conflict does not come about through the hero’s recourse to moral reasoning, but rather through the establishment of a state of internal harmony or equilibrium which makes the apprehension of moral symmetry possible.

11. The examples provided by the Iliad and the Bhagavad-Gita are illustrative of a perennial dimension to the way in which moral problems may be conceptualized— not how they are resolved.

23. When unprepared for the vicissitudes of life, our life experiences may be disruptive to our equilibrium and thus not evoke positive transformations in our capacity for apprehending moral symmetry. (See Victor Frankl’s Man’s Search For Meaning ).

24. Perceiving symmetry: our perspective is everything. The analogy to visual symmetry is just that: only an analogy. This is a dimension of tacit knowledge which lies within our subsidiary, not our focal awareness.

26. “ There is no better evidence of a well formed moral character than knowledge of when to raise the moral issue and when not. It implies a sensitiveness to values which is the token of a balanced personality” John Dewey Knowing when to, and when not to raise the moral issue is itself an art. It is an art which portrays our sense of moral symmetry, as well as a sense of when moral growth can be optimized in a timely fashion.

29. Four Domains of Moral Education A chicken is more than a collection of parts. The same is true about the four domains of moral education. Any one or two, by itself, is inadequate to the task.

30. The Four Domains Of Moral Education INDIRECT DIRECT EXTERNAL INTERNAL DIRECT EXTERNAL INDIRECT EXTERNAL DIRECT INTERNAL INDIRECT INTERNAL