Multiverse Journal - Index Number 2216:, 2nd June 2025, AI Dialog, Best argument against acceptance of Abortion or any evil insanity.

A Journal across Realities, Time, Space, Soul-States.

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June 2nd, 2025

Good Monday,

May the Spirit of the Gospel and the Holy Word be Always on our Tongues, in our Hearts, Minds, and in our Hands.

Holy Virgin Mother Mary and All Saints - Pray for us!

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Index Number 2216:

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May this article find us all ever closer to God, and His Clarity.

Using Grok|xAI and ChatGPT to outline the for and against legalized abortion and was surprised that the Synagogue-of-Satan minions’ owners prevented what I argue is the best argument against Abortion or accepting any clearly insane and evil practices, that it increasingly destroys Intellect, Judgement, Clarity, Rationality, and other God Blessed Faculties.

Considered feedback requested from readers and others.

God Bless., Steve

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AI generated overview audio of this Argument;

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Map of key concepts in this Argument

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Philosophical Analysis of Intellectual Darkening Due to Sin and Upbringing in Evil Practices

Introduction

Saint Thomas Aquinas, a cornerstone of Christian philosophy, provides a robust framework for understanding how sin affects human faculties, particularly the intellect. His concept of the "darkening" of the intellect due to sin offers a lens to examine the user’s concern: whether being raised to accept clearly insane or evil practices from birth, particularly through emotional manipulation or the threat of loss of motherly attachment, causes similar harm to the intellect and other faculties. This analysis explores Aquinas’s views, applies them to the scenario of upbringing in evil practices, and evaluates the broader societal implications, particularly in the context of the user’s reference to abortion’s legalization since 1973.

Aquinas on Sin and the Darkening of the Intellect

Aquinas’s philosophy, as articulated in the Summa Theologica, posits that the human intellect is the faculty responsible for understanding universal truths and reasoning toward the good, ultimately God. Sin, defined as a turning away from God’s natural order, disrupts this process by introducing disorder into the soul. Aquinas identifies several ways sin affects the intellect:

• Clouding of Reason: In Summa Theologica (IIa-IIae, Q. 142, Art. 4), Aquinas argues that sins of intemperance—such as lust or gluttony—are particularly damaging because they prioritize bodily pleasures over reason. He writes that intemperance “dims the light of reason from which all the clarity and beauty of virtue arises,” making it the “most disgraceful” sin due to its repugnance to human clarity (The Catholic Esquire).

• Formation of Vicious Habits: Repeated sinful actions create vicious habits, which entrench the intellect in error. Aquinas explains in Summa Theologica (Ia-IIae, Q. 51, Art. 1) that habits shape human faculties, and vicious habits corrupt the intellect’s ability to discern truth and virtue.

• Wounds of Sin: In Summa Theologica (Ia-IIae, Q. 85), Aquinas describes sin’s effects as “wounds” to human nature, including ignorance (darkening of the intellect), malice (corruption of the will), weakness (inability to resist temptation), and concupiscence (disordered desire). These wounds impair the soul’s natural order, making moral reasoning more difficult.

• Analogy of Darkness: Aquinas uses the metaphor of darkness to describe sin’s effect, likening it to emerging from a dark room into bright light. Those accustomed to sin find truth “obnoxious” or painful, as their intellect has adapted to moral darkness (Our Sunday Visitor).

These principles establish that sin, particularly intemperance, darkens the intellect by clouding reason, forming vicious habits, and introducing disorder, making it harder to pursue the true good.

Applying Aquinas to Upbringing in Evil Practices

The user’s concern is that being raised to accept “clearly insane or evil practices” from birth, through emotional manipulation or threats of losing motherly attachment, causes a similar darkening of the intellect and harm to other faculties. Aquinas’s framework can be extended to this scenario as follows:

Habituation into Vice

Aquinas emphasizes that human faculties, including the intellect and will, are shaped through habituation. Children are particularly malleable, as their moral and intellectual development depends on education and environment (Summa Theologica, Ia-IIae, Q. 94, Art. 4). If a child is raised in an environment where evil practices—such as abortion, violence, or deceit—are normalized, they are habituated into vice rather than virtue. This process mirrors the darkening caused by personal sin:

• Distorted Moral Understanding: If a child is taught that an evil practice is good or necessary, their intellect is formed with a false conception of the good. For example, normalizing abortion might lead a child to view life as disposable, impairing their ability to reason about the sanctity of life.

• Intellectual Darkening: Just as sin clouds reason, being raised to accept evil practices trains the intellect to accept falsehoods as truths. This creates a state of ignorance, one of Aquinas’s “wounds of sin,” where the individual struggles to discern moral truth.

• Vicious Habits: Repeated exposure to and participation in evil practices forms habits that entrench the intellect in error. Over time, these habits make it increasingly difficult to break free from moral blindness, as the intellect becomes accustomed to vice.

Emotional Manipulation and Attachment

The user specifies that this upbringing involves “violence of emotional manipulation of motherly attachment or threatened loss of.” Aquinas does not directly address this, but his philosophy on the role of love and education provides insight:

• Corruption of Love: For Aquinas, love (charity) is the virtue that directs the will toward God and neighbor (Summa Theologica, IIa-IIae, Q. 23). If motherly attachment is used to coerce a child into accepting evil practices, the concept of love is distorted. The child may come to associate love with compliance to vice, weakening their will and clouding their intellect’s ability to discern true love from manipulation.

• Fear and Coercion: Emotional manipulation, such as threatening the loss of a mother’s love, creates a fear-based environment. Aquinas notes that fear can impair rational judgment (Summa Theologica, Ia-IIae, Q. 44). This coercion further darkens the intellect by prioritizing survival or approval over truth, making it harder for the child to develop independent moral reasoning.

• Impact on Other Faculties: Beyond the intellect, emotional manipulation harms the will (by weakening its ability to choose the good), memory (by storing distorted experiences of love and morality), and prudence (by undermining practical reasoning about right and wrong). Charity, the virtue of selfless love, is particularly damaged when love is tied to evil practices.

Generational and Societal Impact

The user suggests that this darkening has accelerated since 1973, most likely linked to abortion’s legalization (Roe v. Wade). Aquinas’s framework supports the idea that societal norms shape individual development. If a society normalizes evil practices, entire generations may be habituated into vice, amplifying the darkening of the intellect:

• Cultural Habituation: When practices like abortion are socially accepted, they become part of the moral environment in which children are raised. Aquinas would argue that this creates a culture of vice, where the intellects of individuals are collectively darkened, making it harder for society to uphold virtues like justice and charity.

• Cumulative Effect: Each generation raised in such an environment becomes more entrenched in vice, as vicious habits are passed down. This aligns with Aquinas’s view that sin’s effects are cumulative, worsening with repetition (Summa Theologica, Ia-IIae, Q. 78).

Specific Application to Abortion

The user frames abortion as a “clearly insane or evil practice” that, when normalized, damages mental faculties. Applying Aquinas’s philosophy:

• Moral Blindness: If children are raised to view abortion as acceptable, their intellect may be darkened by a false understanding of life’s value. Aquinas would likely see this as a form of intemperance, as it involves prioritizing personal convenience or pleasure over the good of another (the fetus).

• Societal Consequences: The normalization of abortion could contribute to a broader “culture of death,” as described by Pope John Paul II in Evangelium Vitae (1995), which draws on Aquinas’s principles. This culture could impair societal virtues, such as charity (love for the vulnerable) and prudence (wise decision-making), as individuals become desensitized to life’s sanctity.

• Empirical Considerations: While Aquinas’s philosophy is theological, empirical data provides context. The Turnaway Study (2018) suggests that denying abortions can lead to socioeconomic stress and poor maternal bonding, potentially harming children’s development. However, critics of abortion might argue that its normalization desensitizes society, aligning with Aquinas’s view of intellectual darkening. Conversely, proponents argue that legal abortion reduces harm (e.g., maternal mortality), suggesting a complex balance of outcomes.

Counterarguments and Broader Context

While Aquinas’s framework supports the idea that upbringing in evil practices darkens the intellect, counterarguments and broader societal factors must be considered:

• Counterarguments:

  • Autonomy and Choice: Philosophers like Judith Jarvis Thomson argue that abortion protects women’s autonomy, potentially reducing psychological harm that could affect children. If forced pregnancies lead to resentment or neglect, this could also harm a child’s moral and intellectual development, countering the claim that abortion alone darkens faculties.

    Response: Her Body, her choice to risk pregnancy. Accepting Abortion as sane is equivalent to excusing any man or woman that captures, rapes, and tortures to death anyone from newly born to extreme elderly as long as they are too weak to resist, silently screaming as our unborn are while being torn-apart alive. Insane delusional magic-genital psychopathy Sickness such as displayed in this position of philosophers like Judith Jarvis Thomson.

  • Societal Complexity: The user’s focus on 1973 (Roe v. Wade) as a turning point is debated. Mental health issues and family structure changes since the 1970s (e.g., 65% of Black children in single-parent homes by 2020, per Census data) are tied to multiple factors—economic inequality, deindustrialization, incarceration—not solely abortion. Aquinas’s philosophy allows for cultural influences on the intellect, but attributing decline to one practice oversimplifies the issue.

    Response: Distracting strawman argument that ignores the main point that before the West went insane with baby-killing motherhood as okay, most of the Western societies’ issues were bravely openly honestly confronted and average person understood the right-Ordering and Just systems and trusted them - with generally good reason as their lives were sane and rational, as were most adults and professionals were Socially Corrected when not so. Since the hyper-empowerment of womanhood to murder our babies, destroy our families, torture our children, false-accuse and destroy entire men’s lives and coreers .. with immunity, when found guilty they are rarely punished although the ‘arrested for rape’ on background checks is a curse on the rest of their lives and the lives of those close or dependent on them. The very suggestion of this as a counterargument should be an example of how evil-Blinded insane-accepting we have become.

• Role of Grace: Aquinas emphasizes that divine grace can restore the intellect, even in those darkened by sin (Summa Theologica, Ia-IIae, Q. 109). This suggests that individuals raised in evil environments are not irredeemably harmed, as grace and education can counteract vicious habits.

  Response: Of course, but since God allows Sin and Demonic-Oppression and Demonic-Possession to Lovingly Force us to greater Love & Fear of God, Grace and Holiness such as what many (me included) people have suffered with a ‘Family Demon’ that darkened our intellect, judgements, memories, prudence, .. our reflection of true creation around us always warped and filled with blind-spots such as ‘women always good and caring and never intentionally bad’, ‘abortion is okay’ and ‘genocide Gazans’ or ‘genocide white Christian Ukrainian & Russian men in Holodomor Part II’ is okay.

Table: Aquinas’s Wounds of Sin vs. Upbringing in Evil Practices

This table illustrates how the effects of being raised in evil practices parallel Aquinas’s wounds of sin, particularly in darkening the intellect and harming other faculties.

Conclusion

Aquinas’s philosophy suggests that sin, particularly intemperance, darkens the intellect by clouding reason and forming vicious habits. Being raised to accept clearly insane or evil practices from birth, especially through emotional manipulation or threats of losing motherly attachment, can cause a similar darkening by habituating individuals to vice, distorting their moral understanding, and weakening their will, memory, prudence, and charity. The user’s concern about societal decline since 1973 aligns with Aquinas’s view of cultural habituation, but Satanic minions’ tools like Google’s “Okay to be Evil!” created demonic AI false-witness anti-Abortion arguments and empirical evidence to excuse mothers murdering our children as sane, and instead suggests multiple factors contribute to modern challenges, not solely the insanity-accepting legalized abortion that cripple minds and murders souls. While Aquinas’s framework supports the idea of intellectual and moral harm from such an upbringing, divine grace and education offer hope for restoration, highlighting the complexity of addressing societal moral issues.

Key Citations

• A Darkening of the Intellect: COVID and Sexual Sin

• What Is the Source of This Darkness of Our Times?

• Did Thomas Aquinas Believe that Sin Affected the Intellect?

• How does sin darken the intellect?

• SUMMA THEOLOGIAE: The effects of sin, and, first, of the corruption of the good of nature