Transcript Indian Approaches to Ethics

Indian Approaches to Ethics
1. Autonomy--free-will or agency,
2. Beneficence--to do good,
3. Non-mala-faience--not to harm, and
4. Justice--social distribution of benefits
and burdens.
• Moral values and most moral decisionmakers descriptively and prescriptively have
used these four moral principles; that they
are part of or compatible with most
intellectual, religious, and cultural beliefs.
• Focuses on the common ground moral
principles of autonomy, beneficence, nonmalfeasance, and justice form the basis of
moral thinking. The practicality of this
approach is that it can be derived from, is
consistent with, or at the very least is not in
conflict with a multitude of ethical,
theological, and social approaches towards
moral decision-making.
• This pluralistic approach is essential when
making moral decisions institutionally,
pedagogically, and in the community as
pluralistic interdisciplinary groups by
definition cannot agree on particular moral
theories or their epistemic justifications.
However, pluralistic interdisciplinary groups
can and do agree on inter subjective
principles.
• In the development of a moral framework it is
not a necessary condition that the epistemic
origins and justifications of these principles be
established. Rather the sufficient condition is
that most individuals and societies, would agree
that both prescriptively and descriptively there
is wide agreement with the existence and
acceptance of the general values of autonomy,
non malfeasance, beneficence, and justice.
Jain Ethics
• In Jainism virtues are not limited to becoming good but
are also helpful in spiritual pursuit leading to liberation –
moksha.
• Though Jainism originated in pre historical, pre-modern,
pre-technological era, implied from these foundations and
moral doctrines we can draw inferences relating to
advances in medicine, as there are no direct guidelines
described in scriptures.
• AHIMSA PERMO DHARAMA: The cardinal virtue of Jainism
ahimsa (do not harm) should be he basic guide line for
understanding Jain view relating to bioethics.
• It is the motivation or the thought process behind, rather
than the actual act that is deciding factor.
• Social, Personal and Spiritual Ethics or Virtues in Jainism:
All the virtues are based on the principle of nonviolence.
• In Jainism same virtues are described with different levels
for deferent levels of spirituals persuade (major and minor
vows).
• Rather than separating virtues of body, speech and mind
all virtues need t be followed with body, speech and mind.
• Virtues for House Holders (Minor Vows): Non – Violence
• Non – Stealing
• Truthfulness
• Limiting Possessions
• Limited celibacy (No Adultery)
Buddhist Ethics
• Buddhist ethics is characterized y a
naturalistic outlook.
• Natural law in Buddhism is slightly different
from Aristotle’s view in that it includes
reincarnation and presupposes less
pronounced differences between human and
non – human life.
• Ancient Buddhist philosophy and its
applications to current problem
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The Four Noble Truths (arya satya)
There is suffering (dukha)
There is cause of suffering (dukha samudaya)
There is a cessation of suffering (dukha-nirodha)
There is a way leading to cessation of suffering
(dukha-nirodha-gamini pratipat)
The Eight-fold Path (Buddhism)
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1) Right Resolve (sankalpa)
2) Right Intention (samyag drsti)
3) Right Speech (vak)
4) Right Action (karmanta)
5) Right Livelihood or right living (ajiva)
6)) Right Concentration (samadhi)
7) Right Effort (vyayama)
8) Right Mindedness or Right Thought (smrti)
• Hinduism shares with other religious traditions a positive
attitude toward medicine and the healing art but it is
distinctive in that it has its own indigenous system of
medicine (Ayurveda) with written manuals that commence
on health issues.
• Hindu ethics flows from three basis principles of Hindu
philosophy : i)Transcendent character of human life
expressed through principles of quality and sanctity of life,
• ii)The duty to preserve and guard individual and common
welfare,
• iii)The duty to address imbalance in the processes of nature
that threaten the well-being of human and nonhuman life.