Morality Sensitivity is developed from the Price Sensitivity theory in modern economics. In Dhammonomics, morality sensitivity means the timely responsiveness of oneself in term of (a) Thought (b) Speech, and (c) action, toward either moral or immoral stimulant perceived through (i) Sight (ii) Sound (iii) Smell (iv) Taste (v) Bodily Feeling, and (vi) Thinking.
According to our Morality Sensitivity Graph, the higher sensitivity is presented with a steep curve whereas the less sensitive is presented with a flatter curve. When one is highly sensitive toward morality stimulant, one is more likely to response with more good conducts.
For example, when one learns about a fund raising campaign on a natural disaster such as flood that destroys many shelters causing people to be homeless, one decides to promptly donate a considerable amount to the charity organization in order to help the unfortunate.
On the contrary, in case of less sensitivity toward the immorality, when one sees a TV advertising about liquor product, one does not feel much motivated by the advertising, but deciding to buy the liquor product for consumption after viewing the advertising for six times as a slow responsiveness or reaction.
The factors contributing to our morality and immorality responsiveness are the competing three essences in our mind namely (1) the Wholesome or Kusala Dhamma (2) the Neutrality or Abhayagata Dhamma, and (3) the Unwholesome or Akusala Dhamma, which compete each other to rule our mind or thought and extend further into speech and action, and it is almost like the mental persuasion by the Devil & Angel scenario in the Western sense.
To become more sensitive toward morality, one has to train oneself to think, speak, and act in the wholesome way more frequently as well as opposing one’s own unwholesome thought, speech, and action effectively until becoming a habit.
By Pittaya Wong
9 August 2018