Introductions and First Thoughts
I, Tsoren of Valenwood, Counselor and Professor of Magickal Ethics of the College of Winterhold, have undertaken the writing of this text for the edification of the aspiring mage through the legitimization and consideration of the role of the Conscience and its use in the peaceful study of the arcane art.
In Skyrim, the study and use of magicka is often viewed by mages as an objective pursuit, a path which many traverse to the exclusion of morality or the consideration of their fellow man or mer. Many practitioners of the mystical art have taken to seclusion in attempts to avoid Nordic criticism. Indeed, many of the native peoples of Skyrim are not charitable in their judgments towards the students of such a field, and very often assume the worst in a man if he is discovered to have any magickal capabilities in any school.
Unfortunately, it is equally common for the aspirant of such magicks, in their strife and rejection, to turn their gazes to more dastardly and immoral practices- indeed, speak to any traveler in your local inn, they are sure to regale you of many tales regarding their encounters with rogue necromancers and conjurers, those who turn their understandings into weapons against the common man, or indeed even beset pilgrims on the road, kidnapping them for their nefarious experiments and rituals.
I must here disclose my position on the magickal schools. For those unfamiliar with the terminology, we at the college observe a Galeric position of magicka. That is; the tradition which states that every spell and use of the magicks can be categorized into the five schools of alteration, conjuration, destruction, illusion, and restoration. Further, more ritualized practices that do not invoke magicka might be found under the practice of enchanting. While there are numerous approaches to the categorization and understanding of the mystical schools, (namely the Shalidorian and Mystical schools, which I will not discuss at length here) I will restrict myself to the Galerian approach in an attempt at consistency and clarity.
I also find it needful to make a comment on the Divines and Daedra; I understand that many students have found it profitable to submit oneself to the worship of a particular deity, whether Julianos, Stendarr, Herma-Mora, or otherwise. While you may find some profit in your service to these beings, I would recommend that you hold your beliefs with a loose hand while reading this work, and not to consider such ‘gods’ in your study of Ethics. While this is not a religious text, (neither should it be considered theological) I am here forced to make the observation, with the consideration of many close friends of mine who do indeed hold the Aedra with great reverence, that the Spirits are prone to fits of passion; love and hate, ecstasy and rage- they are known to, at times, lash out against humanity and commit horrible atrocities. For reference on this statement, I would recommend such works as Sithis, Falsehoods and Fallacies of the Eight, and Where Were You When the Dragon Broke? There is endless discussion on such topics, and I will not bore you with this subject any longer. I will end the discussion of gods and reverence with this- whatever you adhere to, the worship of Aedra, Daedra, or sundry other Being in Aurbis, the question you must ask yourself is; how should I conduct myself in this world, and what is the ethical standard of magickal utilization?
This work strives to propose an answer to such a question, and I hope that eager readers will find time in their busy schedules to explore such a topic with me.
