Wikis
Quiz
Map
Most religions have an ethical component, often derived from purported supernatural revelation or guidance. Ethics, which is a major branch of philosophy, encompasses right conduct and good life. It is significantly broader than the common conception of analyzing right and wrong. A central aspect of ethics is "the good life", the life worth living or life that is simply satisfying, which is held by many philosophers to be more important than traditional moral conduct.[1]
The sole reliance on formulae or practices, however, can be questioned by Western Buddhists whose main concern is the practical solution of complex moral problems in the modern world. To find a justifiable approach to such problems it may be necessary not just to appeal t|Buddhist ethicsfrom these negative actions. Buddhist monks and nuns take hundreds more such vows (see vinaya).
The sole reliance on formulae or practices, however, can be questioned by Western Buddhists whose main concern is the practical solution of complex moral problems in the modern world. To find a justifiable approach to such problems it may be necessary not just to appeal t]]Ethics in Buddhism are traditionally based on the enlightened perspective of the Buddha, or other enlightened beings who followed him. Moral instructions are included in Buddhist scriptures or handed down through tradition. Most scholars of Buddhist ethics thus rely on the examination of Buddhist scriptures, and the use of anthropological evidence from traditional Buddhist societies, to justify claims about the nature of Buddhist ethics.[2]
According to traditional Buddhism, the foundation of Buddhist ethics for laypeople is the Pancasila: no killing, stealing, lying, sexual misconduct, or intoxicants. In becoming a Buddhist, or affirming one's commitment to Buddhism, a layperson is encouraged to vow to abstain o the precepts or the vinaya, but to use more basic Buddhist teachings (such as the Middle Way) to aid interpretation of the precepts and find more basic justifications for their usefulness relevant to all human experience. This approach avoids basing Buddhist ethics solely on faith in the Buddha's enlightenment or Buddhist tradition, and may allow more universal non-Buddhist access to the insights offered by Buddhist ethics.[3]
The Buddha provided some basic guidelines for acceptable behavior that are part of the Noble Eightfold Path. The initial percept is non-injury or non-violence to all living creatures from the lowest insect to humans. This precept defines an non-violent attitude toward every living thing. The Buddhist practice of this does not extend to the extremes exhibited by Jainism, but from both the Buddhist and Jain perspectives, non-violence suggests an intimate involvement with, and relationship to, all living things.[4]
Theravada monk Bhikkhu Bodhi has observed:
Christian ethics in general has tended to stress the need for grace, mercy, and forgiveness because of sin. With divine assistance, the Christian is called to become increasingly virtuous in both thought and deed, see also the Evangelical counsels. Conversely, the Christian is also called to abstain from vice.
Christian ethical principles are based on the teachings within the Holy Bible. They begin with the notion of inherent sinfulness, which requires essential atonement. Sin is estrangement from God which is the result of not doing God's will. God's will can be summed up by the precept: "Love God with all your heart, soul, mind, and strength, and your neighbor as yourself." Christian ethics are founded upon the concept of grace which transforms a person's life and enable's one to choose and act righteously. As sin is both individual and social, so is grace applied to both the individual and society. Christian ethics has a teleological aspect--all ethical behavior is oriented towards a vision of the Kingdom of God--a righteous society where all live in peace and harmony with God and nature, as envisioned in the Book of Isaiah. Specific ethical behaviors originate in the Old Testament’s Ten Commandments, and are enriched by teachings in the Psalms and morals contained in historical accounts, see also Biblical law in Christianity.
Christian ethics is not substantially different from Jewish ethics, except in the exhortation to love one's enemy. Perhaps the greatest contribution of Christian ethics is this command to love one's enemies. It has been argued (see Chet Meyer's Binding the Strong Man, and John Yoder's The Politics of Jesus) that Jesus was wagining a non-violent campaign against the Roman oppressors and many of his sayings relate to this campaign--turn the other cheek, go the second mile, etc. Understanding these commands as part of a larger campaign makes it impossible to interpret Christian ethics as an individual ethic. It is both an individual and a social ethic concerned with life here on earth.
Other tenets include maintaining personal integrity and the absence of hypocrisy, as well as honesty and loyalty, mercy and forgiveness, rejection of materialism and the desire for wealth and power, and teaching others in your life through personal joy, happiness and Godly devotion.
There are several different schema of vice and virtue. Aquinas adopted the four cardinal virtues of Plato, justice, courage, temperance and prudence, and added to them the Christian virtues of faith, hope and charity (from St.Paul, 1 Corinthians 13). Other schema include the Seven Deadly Sins and the Seven virtues. For more see Christian philosophy and Biblical law in Christianity.
Confucianism and Neo-Confucianism emphasize the maintenance and propriety of relationships as the most important consideration in ethics. To be ethical is to do what one's relationships require. Notably, though, what you owe to another person is inversely proportional to their distance from you. In other words, you owe your parents everything, but you are not in any way obligated towards strangers. This can be seen as a recognition of the fact that it is impossible to love the entire world equally and simultaneously. This is called relational ethics, or situational ethics. The Confucian system differs very strongly from Kantian ethics in that there are rarely laws or principles which can be said to be true absolutely or universally.
This is not to say that there has never been any consideration given to universalist ethics. In fact, in Zhou dynasty China, the Confucians' main opponents, the followers of Mozi argued for universal love (simplified Chinese: 加奶; pinyin: jiā năi). The Confucian view eventually held sway, however, and continues to dominate many aspects of Chinese thought. Many have argued, for example, that Mao Zedong was more Confucian than Communist. Confucianism, especially of the type argued for by Mencius (simplified Chinese: 孟子; pinyin: mèng zĭ), argued that the ideal ruler is the one who (as Confucius put it) "acts like the North Star, staying in place while the other stars orbit around it". In other words, the ideal ruler does not go out and force the people to become good, but instead leads by example. The ideal ruler fosters harmony rather than laws.
Confucius stresses honesty above all. His concepts of lĭ (simplified Chinese: 理), yì (simplified Chinese: 義), and rén (simplified Chinese: 仁) can be seen as deeper expressions of honesty (simplified Chinese: 誠; pinyin: chéng; literally "sincerity") and fidelity (simplified Chinese: 孝; pinyin: xiào) to the ones to whom one owes one's existence (parents) and survival (one's neighbours, colleagues, inferiors in rank). He codifed traditional practice and actually changed the meaning of the prior concepts that those words had meant. His model of the Confucian family and Confucian ruler dominated Chinese life into the early 20th century. This had ossified by then into an Imperial hierarchy of rigid property rights, hard to distinguish from any other dictatorship. Traditional ethics had been perverted by legalism.
Buddhism, and specifically Mahayana Buddhism, brought a cohesive metaphysic to Chinese thought and a strong emphasis on universalism. Neo-Confucianism was largely a reaction to Buddhism's dominance in the Tang dynasty, and an attempt at developing a native Confucian metaphysical/analytical system.
Laozi and other Daoist authors argued for an even greater passivity on the part of rulers than did the Confucians. For Laozi, the ideal ruler is one who does virtually nothing that can be directly identified as ruling. Clearly, both Daoism and Confucianism presume that human nature is basically good. The main branch of Confucianism, however, argues that human nature must be nurtured through ritual (li 理), culture (wen 文) and other things, while the Daoists argued that the trappings of society were to be gotten rid of.
Hindu ethics are related to reincarnation, which is a way of expressing the need for reciprocity, as one may end up in someone else's shoes in their next incarnation. Intention is seen as very important, and thus selfless action for the benefit of others without thought for oneself is an important rule in Hinduism, known as the doctrine of karma yoga. This aspect of service is combined with an understanding that someone else's unfortunate situation, while of their own doing, is one's own situation since the soul within is the soul shared by all. The greeting namaskar is founded on the principle that one salutes the spark of the divine in the other. Kindness and hospitality are key Hindu values.
More emphasis is placed on empathy than in other traditions, and women are sometimes upheld not only as great moral examples but also as great gurus. Beyond that, the Mother is a Divine Figure, the Devi, and the aspect of the creative female energy plays a major role in the Hindu ethos. Vande Mataram, the Indian national song (not anthem) is based on the Divine mother as embodied by 'Mother India' paralleled to 'Ma Durga'. An emphasis on domestic life and the joys of the household and village may make Hindu ethics a bit more conservative than others on matters of sex and family.
Of all religions, Hinduism is among the most compatible with the view of approaching truth through various forms of art: its temples are often garishly decorated, and the idea of a guru who is both entrancing entertainer and spiritual guide, or who simply practices some unique devotion (such as holding up his arm right for his whole life, or rolling on the ground for years on a pilgrimage), is simply accepted as a legitimate choice in life.
Ethical traditions in Hinduism have been influenced by caste norms. In the mid-20th century Mohandas Gandhi, a Vaishnava, undertook to reform these and emphasize traditions shared in all the Indian faiths:
After his profound achievement of forcing the British Empire from India, these views spread widely and influence much modern thinking on ethics today, especially in the peace movement, ecology movement, and those devoted to social activism.
The foundational source in the gradual codification of Islamic ethics was the Muslim understanding and interpretations of the mankind has been granted the faculty to discern God's will and to abide by it. This faculty most crucially involves reflecting over the meaning of existence, which, as John Kelsay in the Encyclopedia of Ethics phrases, "ultimately points to the reality of God." Therefore, regardless of their environment, humans are believed to have a moral responsibility to submit to God's will and to follow Islam (as demonstrated in the Qur'an, [Qur'an 7:172]).[6]
This natural inclination is, according to the Qur'an, subverted by mankind's focus on material success: such focus first presents itself as a need for basic survival or security, but then tends to manifest into a desire to become distinguished among one's peers. Ultimately, the focus on materialism, according to the Islamic texts, hampers with the innate reflection as described above, resulting in a state of jahiliyya or "heedlessness."[6]
Muslims believe that Muhammad, like other prophets in Islam, was sent by God to remind human beings of their moral responsibility, and challenge those ideas in society which opposed submission to God. According to Kelsay, this challenge was directed against five main characteristics of pre-Islamic Arabia:[6]
These changes lay in the reorientation of society as regards to identity and life of the Muslim belief, world view, and the hierarchy of values. From the viewpoint of subsequent generations, this caused a great transformation in the society and moral order of life in the Arabian Peninsula. For Muhammad, although pre-Islamic Arabia exemplified "heedlessness," it was not entirely without merit. Muhammad approved and exhorted certain aspects of the Arab pre-Islamic tradition, such as the care for one’s near kin, for widows, orphans, and others in need and for the establisent of justice. However, these values would be re-ordered in importance and placed in the context of strict monotheism.[6]
Jewish ethics may be said to originate with the Hebrew Bible, its broad legal injunctions, wisdom narratives and prophetic teachings. Most subsequent Jewish ethical claims may be traced back to the texts, themes and teachings of the written Torah.
In early rabbinic Judaism, the oral Torah both interprets the Hebrew Bible and delves afresh into many other ethical topics. The best known rabbinic text associated with ethics is the non-legal Mishnah tractate of Avot, popularly translated as Ethics of the Fathers. Similar ethical teachings are interspersed throughout the more legally-oriented portions of the Mishnah, Talmud and other rabbinic literature. Generally, ethics is a key aspect of non-legal rabbinic literature, known as aggadah. This early Rabbinic ethics shows signs of cross-fertilization and polemical exchange with both the Greek (Western philosophical) ethical tradition and early Christian tradition.
In the medieval period, direct Jewish responses to Greek ethics may be seen in major rabbinic writings. Notably, Maimonides offers a Jewish interpretation of Aristotle (e.g., Nicomachean Ethics), who enters into Jewish discourse through Islamic writings. Maimonides, in turn, influences Thomas Aquinas, a dominant figure in Catholic ethics and the natural law tradition of moral theology. The relevance of natural law to medieval Jewish philosophy is a matter of dispute among scholars.
Ethics in systematic form, and apart from religious belief, is as little found in apocryphal or Judæo-Hellenistic literature as in the Bible. However, Greek philosophy greatly influenced Alexandrian writers such as the authors of IV Maccabees, the Book of Wisdom, and Philo.
Much progress in theoretical ethics came as Jews came into closer contact with the Hellenic world. Before that period the Wisdom literature shows a tendency to dwell solely on the moral obligations and problems of life as appealing to man as an individual, leaving out of consideration the ceremonial and other laws which concern only the Jewish nation. From this point of view Ben Sira's collection of sayings and monitions was written, translated into Greek, and circulated as a practical guide. The book contains popular ethics in proverbial form as the result of everyday life experience, without higher philosophical or religious principles and ideals.
More developed ethical works emanated from Hasidean circles in the Maccabean time, such as are contained in Tobit, especially in Chapter IV. Here the first ethical will or testament is found, giving a summary of moral teachings, with the Golden Rule, "Do that to no man which thou hatest!" as the leading maxim. There are even more elaborate ethical teachings in the Testaments of the Twelve Patriarchs, in which each of the twelve sons of Jacob, in his last words to his children and children's children, reviews his life and gives them moral lessons, either warning them against a certain vice he had been guilty of, so that they may avoid divine punishment, or recommending them to cultivate a certain virtue he had practised during life, so that they may win God's favor. The chief virtues recommended are love for one's fellow man, industry, especially in agricultural pursuits, simplicity, sobriety, benevolence toward the poor, compassion even for the brute and avoidance of all passion, pride, and hatred. Similar ethical farewell monitions are attributed to Enoch in the Ethiopic Enoch (xciv. et seq.) and the Slavonic Enoch (lviii. et seq.) and to the three patriarchs.
The Hellenistic Jewish propaganda literature made the propagation of Jewish ethics taken from the Bible its main object for the sake of winning the pagan world to pure monotheism. It was owing to this endeavor that certain ethical principles were laid down as guiding maxims for the Gentiles, first of all the three capital sins, idolatry, murder, and incest, were prohibited (see Sibyllines, iii. 38, 761; iv. 30 et seq.). In later Jewish rabbinic literature these Noachide Laws were gradually developed into six, seven, and ten, or thirty laws of ethics binding upon every human being.
Germanic Neopagans, including followers of both Asatru and Theodism, try to emulate the ethical values of the ancient Germanic peoples (Norse or Anglo-Saxon) through the form of the Nine Noble Virtues.
Scientology ethics is based upon the concepts of good and evil. Ethics may be defined as the actions an individual takes on itself to ensure its continued survival across the dynamics.[8]
Wiccan morality is largely based on the Wiccan Rede: 'An it harm none, do what ye will'. While this could be interpreted to mean "do no harm at all", it is usually interpreted as a declaration of the freedom to act, along with the necessity of taking responsibility for what follows from one's actions.[9]
Another element of Wiccan Morality comes from the Law of Threefold Return, which is understood to mean that whatever one does to another person or thing (benevolent or otherwise) returns with triple force.[10]
Many Wiccans also seek to cultivate a set of eight virtues mentioned in Doreen Valiente's Charge of the Goddess,[11] these being mirth, reverence, honour, humility, strength, beauty, power and compassion. In Valiente's poem they are ordered in pairs of complementary opposites, reflecting a dualism that is common throughout Wiccan philosophy.[citation needed]
Secular ethics is a moral philosophy in which ethics are based solely on human faculties such as logic, reason or moral intuition, and not derived from purported supernatural revelation or guidance. Secular ethics can be seen as a wide variety of moral and ethical systems drawing heavily on humanism, secularism and freethinking.
The majority of secular moral concepts are based on the acceptance of social contracts, and on a more individual scale of either some form of attribution of intrinsic value to things, ethical intuitionism or of a logical deduction that establishes a preference for one thing over another, as with Occam's razor. Approaches like utilitarianism and ethical egoism are also considered.
Shinto, the native religion of Japan, is highly polytheistic and animistic and, as such, does not have many teachings on ethical issues.
Western philosophical works on ethics were written in a culture whose literary and religious ideas were based in the Hebrew Bible (Old Testament) and the New Testament. As such, there is a connection between the ethics of the Bible and the ethics of the great western philosophers. However, this is not a direct connection; significant differences of opinion in how to interpret and apply passages in the books of the Bible lead to different understandings of ethics. Some have suggested that modern understandings of the Bible are fundamentally mistaken.
|
|||||||||||||||||||||||||||||||||||||||||||||||||||
|
|||||||||||||||||
   | Source - Going for Refuge & Taking the Precepts |
| | Studies in Christian Ethics - Studies in Christian Ethics |
| | "Exegesis on the Rede" - Proteus Library: Exegesis on the Rede |
|
|
Search
