Baumgarten defines duties to be actions which one is bound to perform, and Christian August Crusius coiiir cides with this opinion when he defines duty as the ap- plication of the principles of morality to individual cases, and with Opitz, who calls it the inward knowledge of what one must do or abstain from doing in order to lead a religious life. Reinhard defines duty as the moral necessity of doing or not doing a certain thing, result- ing from our perception of right (^System d. christl. Mor- al, pt. ii, § 196). This is the view taken bji- many others, even by Roman Catholic moralists (see Riegler, Christl. Moral, pt.i, § 124 sq.). This, however, considers only the outward part of duty, as manifested in action; its scope was afterwards enlarged by connecting it with the con- science (see Moral Sense), which Crusius understands to be the inborn impulse by which we recognise the ob- ligation of subjecting all our thoughts and actions to the will of God. Paley stands almost alone in making virtue consist in utility, and those who resolve it into " the fitness of things" do but indirectly refer it to the will of God, who has ordained the constitution of the universe. All our duties to God are comprised in the expression, honor God (Walch), or, love God. For to fear God and keep his commandments is the whole duty of man (Eccles. xii, 13). It was already present- ed as such in the O. T., but in the N. T. this is put in the first place, as the one important principle : un- limited love towards God, and to one's neighbor as the image of God, as well as of one's self (Matt, xxii, 37 -40 ; Rom. xiii, 8-10 ; Dent, vi, 4-9 ; Lev. xix, 14, 17, 18, etc.). As the Kantian philosophy, abandoning the cog- nition of a thing ^jer se, placed the power of truth entire- ly in the consciousness of obligation (categorical im- perative), duty, as that commanded by it, acquired in that system an extraordinary significance. AVill noth- ing, and do nothing which it cannot be lawful for entire mankind to do; or, As ye would that men should do to you, do ye also to them likewise (Matt, vii, 12 ; Luke vi, 31). The total submission to the categoric imperative arising from pure regard for the law is the highest mo- rality ; while that arising from love, a sort of subjective satisfaction in it, is less pure, since the motive is akin to egotism. Thus morality resolved itself into the doc- trine of law and duty, while previously it was consid- ered as almost exclusively a question of good. Indeed, Paley made morality itself consist in seeking the high- est good, a theory not far removed from the purer form of ancient Epicureanism. The modern philosophj', how- ever, has justly repudiated this utilitarian text, and thrown the subject back for solution upon the deeper convictions of mankind as expressed in the instinctive discriminations of conscience. See also jMoral Philos- ophy.
Morand, St., a Clugny monk, was born in Germa- ny, and flourished in the 11th century. He was edu- cated at Worms, and then went to Burgundy, in France, and joined the Congregation of Clugny. Falling in with Hugo of Samur, a severe ascetic, Morand was en- listed in behalf of monasticism, and he preached in its
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favor wherever he went. He roamed all over France and Switzerland, restoring as far as possible the former interest in monastic institutions, and creating new ones where they had never been. His austerity and piety secured for iiim a place in the list of saints; and it is claimed by Komanists that he worked many miracles. See I'ila A'. Mortaidi in Biblioth. Cluniacensis, col. 501; Montaknibcrt, Monks of the Wesf, vol. iii (see Index).
Morando, Paoix), a Veronese painter, sometimes called (Javazzuola, was born in 1491. He died young, and consequently left but few works to perpetuate his name ; these, however, are of a high order of merit. Christ hearing his Cross, now in the gallery of Verona, is attributed to him, and is one of the best compositions on the subject which can be found among the old paint- ers. Mrs. Jameson says : "This conception is one of the few which realize the scriptural and liistorical picture to the mind. Simon is here in his suitable character, and no superadded incident diverts the eye from the chief figure." — Mrs. Jameson and I'^astlake, IJist. of our Lord (Lond. 18G4, 2 vols. 8vo), ii, 113.
Morange, Rkdiox, a French theologian, was born at Paris about 16155, and was educated at the Sorbonne, wliere he received tlic doctorate. In ICOO he became canon of Lyons, and later vicar-general of that diocese. He died there in 1703. He wrote, Libri de jircEudamitis hrevis Analysis (Lyons, 1G5G, 8vo) : — Prinutus Lugdu- nensis Apologeticon (l()o8, 8vo) : — Summa unicersm The- ologim Catechistm (1G70, 4 vols. 8vo). — Hoefer, jVouv. Biog. Generale, s. v.
Morant, Pmi.ir, a British antiquary and divine, was bom in the island of Jersey in 1700; was educated at I'embroke College, Oxford ; then entered the sacred ministry, and became, first, rector of St. Mary's, Colches- ter, afterwards of Aldham, Essex. He died in 1778. Morant edited several works, and wrote a History of Culrhfstcr (Lond. 1748, fol.) ; also enlarged, and incor- poratetl in a later work of his, Hist, and Antiquities of the County of Essex (1768, '2 vols.). He also wrote all the biographies marked with the letter C and the life of Stillingtlcet in the Biog. Brit. (1st ed. 17 vols, fol.).— Allibune, JJiit. of Brit, and A mer. Authors, ii, 1359.