Жақсылық пен жамандық: Буддизм этикасының негіздері

none

Ethics involves systematizing, defending, and recommending concepts of right and wrong behavior. 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. Most religions have an ethical component, often derived from purported supernatural revelation or guidance. Some assert that religion is necessary to live ethically. Simon Blackburn states that there are those who "would say that we can only flourish under the umbrella of a strong social order, cemented by common adherence to a particular religious tradition".

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. 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 from these negative actions. Buddhist monks and nuns take hundreds more such vows (see vinaya). 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. 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 a 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. Theravada monk Bhikkhu Bodhi has observed:Buddhist ethics, as formulated in the five precepts, is sometimes charged with being entirely negative. [I]t has to be pointed out that the five precepts, or even the longer codes of precepts promulgated by the Buddha, do not exhaust the full range of Buddhist ethics. The precepts are only the most rudimentary code of moral training, but the Buddha also proposes other ethical codes inculcating definite positive virtues. The Mangala Sutta, for example, commends reverence, humility, contentment, gratitude, patience, generosity, etc. Other discourses prescribe numerous family, social, and political duties establishing the well being of society. And behind all these duties lie the four attitudes called the "immeasurables" – loving kindness, compassion, sympathetic joy, and equanimity.

Christian ethics is a branch of Christian theology that defines virtuous behavior and wrong behavior from a Christian perspective. Systematic theological study of Christian ethics is called "moral theology". Christian virtues are often divided into four cardinal virtues and three theological virtues. Christian ethics includes questions regarding how the rich should act toward the poor, how women are to be treated, and the morality of war. Christian ethicists, like other ethicists, approach ethics from different frameworks and perspectives. The approach of virtue ethics has also become popular in recent decades, largely due to the work of Alasdair MacIntyre and Stanley Hauerwas. There are several different schema of vice and virtue. Aquinas adopted the four cardinal virtues of Aristotle (justice, courage, temperance and prudence), and added to them the Christian virtues of faith, hope and charity Other schema include the Seven Deadly Sins and the Seven virtues.

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 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, 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 , yì , and rén can be seen as deeper expressions of honesty and fidelity to the ones to whom one owes one's existence (parents) and survival (one's neighbours, colleagues, inferiors in rank). He codified 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.

Germanic Neopagans, including followers of both Asatru and Theodism, try to emulate the ethical values of the ancient Germanic peoples (Norse or Anglo Saxon).

Ethics is called Nitisastra (Sanskrit: नीतिशास्त्र) in ancient texts of Hinduism. Ethics and virtue are a much debated and an evolving concept in ancient scriptures of Hinduism. Virtue, right conduct, ethics and morality are part of the complex concept Hindus call Dharma – everything that is essential for people, the world and nature to exist and prosper together, in harmony. As P. V. Kane, the author of the History of Dharmasastra said, the term "Dharma" does not have a synonym in English language. While it is often interpreted as meaning "duty", it can mean justice, right, moral, good, and much more. Ethics are explained in Hindu philosophy as something that cannot be imposed, but something that is realized and voluntarily lived up to by each individual. For example, Apastamba explained it thus: "virtue and vice do not go about saying – here we are! ; neither the Gods, Gandharvas, nor ancestors can convince us – this is right, this is wrong; virtue is an elusive concept, it demands careful and sustained reflection by every man and woman before it can become part of one's life. Ethics that constitute a dharmic life – that is a moral, ethical, virtuous life – evolve in vedas and upanishads. Ethical subjects and questions are debated by various schools of Hinduism, quite extensively, in numerous texts on what is right conduct, when, how and why. In later verses, this list was reduced to five virtues by the same scholar, by merging and creating a more broader concept. The shorter list of virtues became: Ahimsa (Non violence), Dama (self restraint), Asteya (Non covetousness/Non stealing), Saucha (inner purity), Satyam (truthfulness). The Persian historian Al Biruni who visited and lived in India for 16 years in the early 11th century, describes the concept of ethics and virtuous behavior among Hindus of his times. Of ethical mandates among Hindus, a literal translation of his Persian language manuscript includes (1) A man shall not kill; (2) nor lie; (3) nor steal; (4) nor whore; (5) nor hoard up treasures. These correspond to five Yamas of ancient Hindu ethics: Ahimsa (non violence), Satya (truth, non falsehood), Asteya (non stealing), Brahmacharya (celibacy if unmarried and non cheating on one's partner if married), and Aparigraha (non possessiveness). In addition to these five negative things to abstain from, Hindu ethics also recommends five positive things to strive for as Niyamas: Śauca (purity in body, speech and mind), Santosha (contentment, acceptance of circumstances with optimism), Tapas (perseverance, meditation, austerity), Swadhyaya (lifelong learning) and Pranidhan (right attitude, contemplation). An ethical life in Hinduism is essential for a liberated life, one without craving, one that is content, attained through knowledge and by abstaining from evil. Hindu literature variously discuss ethics as one or more of four topics: (1) Gunas that is inner tendencies of conduct found in every individual (in large measure, psychology); (2) Purushartha that is proper aims of life for every individual for self development and happiness (dharma, artha, kama and moksha); (3) Ashramas that is ethics for an individual in different periods of one's lifetime (ethical expectations for a child are distinguished from those for adults, old age); and (4) Varnasramas that is ethics and conduct for every individual in relation to society. Later studies have yielded the above four approaches to ethics in different schools of Hinduism, tied together with three common themes: (1) ethics is an essential part of dharma concept, (2) Ahimsa (non violence) is the foundational premise without which – suggests Hinduism – ethics and any consistent ethical theory is impossible, and (3) Ethics cannot always be dualistically or non dualistically reduced from first principles, ethics is closely related to moksha (self realization and spiritual freedom) with Vivekacudamani stating, "individuals with self knowledge and spiritual freedom are inherently self examining and ethical" and "ethics, freedom and knowledge require each other". In addition to the above four topics in Hindu ethics, scholars state that the karma doctrine of Hinduism is part of its ethical theory compendium. The Bhagavad Gita – considered one of the epitomes of historic Hindu discussion of virtues and an allegorical debate on what is right and what is wrong – argues some virtues are not necessarily always absolute, but sometimes relational; for example, it explains a virtue such as Ahimsa must be re examined when one is faced with war or violence from the aggressiveness, immaturity or ignorance of others.

The foundational source in the gradual codification of Islamic ethics was the Muslim understanding that mankind has been granted the faculty to discern God's will and to abide by it. This faculty most crucially involves reflecting on 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 and the Sunnah, or the sayings of Muhammad ). 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 "ignorance". and business ethics. Attempts to reestablish ethics and re conceptualize Islamic ethical theory had emerged during the 20th century by figures like: Muhammad Abdullah Draz, Muhammad Iqbal, Alija Izetbegović, and Taha Abdulrahman who developed a religious contractarian theory of ethics.

Jainism teaches five ethical duties, which it calls five vows. These are called anuvratas (small vows) for Jain laypersons, and mahavratas (great vows) for Jain mendicants. For both, its moral precepts preface that the Jain has access to a guru (teacher, counsellor), deva (Jina, god), doctrine, and that the individual is free from five offences: doubts about the faith, indecisiveness about the truths of Jainism, sincere desire for Jain teachings, recognition of fellow Jains, and admiration for their spiritual pursuits. Such a person undertakes the following five vows of Jainism:
Ahiṃsā, "intentional non violence" or "noninjury": The first major vow taken by Jains is to cause no harm to other human beings, as well as all living beings (particularly animals). This is the highest ethical duty in Jainism, and it applies not only to one's actions, but demands that one be non violent in one's speech and thoughts. Satya, "truth": This vow is to always speak the truth. Neither lie, nor speak what is not true, and do not encourage others or approve anyone who speaks an untruth. Rooted in both Jewish and Christian traditions, has garnered support from leaders across the political spectrum, including Franklin D. Roosevelt and Lyndon B. Johnson. Roosevelt, in his inaugural address, invoked these values to unite the nation, emphasizing social justice and caring for one's neighbor as principles upheld by both faiths. Similarly, Johnson strategically employed appeals to Judaeo Christian ethics to rally support for civil rights legislation in the 1960s, framing discrimination as contrary to the moral principles shared by Jews and Christians. While the concept of a Judaeo Christian tradition has influenced American discourse and policymaking, scholars and theologians caution against uncritical usage; stressing the importance of acknowledging and respecting the distinct theological differences between Judaism and Christianity. Despite debates over its validity, the enduring presence of Judaeo Christian ethics underscores its significance as a factor in American moral and political discourse, reflecting a commitment to common values amid diversity.

According to Stephen A. Kent, Scientology's ethics is "a peculiar brand of morality that uniquely benefitted [the Church of Scientology] In plain English, the purpose of Scientology ethics is to eliminate opponents, then eliminate people's interests in things other than Scientology. In this 'ethical' environment, Scientology would be able to impose its courses, philosophy, and 'justice system' – its so called technology – onto society."

Secular ethics is a moral philosophy in which ethics are based solely on human faculties such as scientific reason, sociobiological composition, or ethical intuition, and not derived from purported supernatural revelation or guidance. Secular ethics comprise a wide variety of moral and ethical systems including consequentialism, freethinking, humanism, secular humanism, and utilitarianism, among others. The majority of secular moral concepts are based on the acceptance of natural rights and social contracts, and on a more individual scale of either some form of attribution of intrinsic value to things, Kantianesque ethical intuitionism or of a logical deduction that establishes a preference for one thing over another, as with Occam's razor. Approaches such as ethical egoism, moral relativism, moral skepticism, and moral nihilism are also considered.

Shinto beliefs start with an assumption of the inherent goodness of humans as descendants of the kami. By the 6th century CE, Shinto had drawn from a Chinese idea that good people will adhere to societal norms, and emperors have a divine mandate to bring about the "desirable and required order". Shrine Shinto also stresses gratefulness for "blessings of the kami", and maintaining harmony with the emperor and the world. 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. Many Wiccans also seek to cultivate a set of eight virtues mentioned in Doreen Valiente's Charge of the Goddess, 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.

In Zoroastrianism, the purpose in life is to become an Ashavan (a master of Asha) and to bring happiness into the world, which contributes to the cosmic battle against evil. Zoroastrianism's core teachings include but are not limited to:
Follow the Threefold Path of Asha: Humata, Huxta, Huvarshta (Good Thoughts, Good Words, Good Deeds). Charity is a way of maintaining one's soul aligned to Asha and to spread happiness. The spiritual equality and duty of the genders. Being good for the sake of goodness and without the hope of reward (see Ashem Vohu).