LEV1154 Rationalization. The ability to use our reason to justify what is wrong is yet another common, and unworthy, human characteristic. In Albert Camus's novel The Fall, the protagonist engages in numerous sexual affairs. He has "principles," however, "such as that the wife of a friend's is sacred. [But when I was attracted to a woman] I simply ceased quite sincerely, a few days before, to feel any friendship for her husband": that way, he could act in good conscience on his lustful inclination. The tendency to rationalize applies with equal force in the financial realm. Maimonides notes the Torah law that once a person designates a specific animal to be sacrificed, he is forbidden to substitute another in its place: "One may not exchange or substitute another for it, either good for bad or bad for good" [this verse]. The prohibition of substituting "bad for good" makes sense, but what is the logic of prohibiting the substitution of a superior animal for an inferior one, since such a substitution shows God greater honor, not less? According to Maimonides, this law is a response to the human tendency to rationalize: "If permission would have been given for a person to exchange a superior animal for an inferior one, one [who regretted his vow, will come to] exchange an inferior one for a superior one, declaring that it really is superior. Consequently, the Torah closes the door to such an action, declaring that one can never exchange it, and fining one for doing so. All these provisions are for the purpose of controlling one's inclinations and improving one's character (Laws of Terumah--Substitutions 4:13]. More than any other character flaw, rationalization makes repentance and self-improvement impossible. A person who understands that she often gives in to her lower inclinations will at least recognize when she is doing something unethical. Perhaps one day she will be motivated to stop engaging in this behavior. But a person who uses her intellect to rationalize or justify wrong behavior will never be motivated to repent. Why should she? Therefore, wrong as it is to act immorally, we should not commit the additional sin of convincing ourselves that what we are doing is right. For example, it is preferable to acknowledge to ourselves that "I bought a dress to wear for a wedding, and then returned it, but I know that Jewish law forbids my doing so," rather than "a lot of people do this, and besides, who was hurt by my action?"