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Ethics and the History of Indian Philosophy, by Shyam Ranganathan, presents a compelling, systematic explication of the moral philosophical content of history of Indian philosophy in contrast to the received wisdom in Indology and comparative philosophy that Indian philosophers were scarcely interested in ethics. Unlike most works on the topic, this book makes a case for the positive place of ethics in the history of Indian philosophy by drawing upon recent work in metaethics and metamorality, and by providing a through analysis of the meaning of moral concepts and PHILOSOPHY itself- in addition to explicating the texts of Indian authors. In Ranganathan`s account, Indian philosophy shines with distinct options in ethics that find their likeness in the writings of the Ancient in the West, such as Plato and the Neo-Platonists, and not in the anthropocentric or positivistic options that have dominated the recent Western tradition.
A comprehensive overview of the study of Buddhist ethics in the twenty-first century.
This latest addition to the Oneworld Library of Global Ethics and Religion contains articles from leading scholars on the role played by religious ethics in today's society.
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Ratified by the Parliament of the World’s Religions in 1993 and expanded in 2018, "Towards a Global Ethic (An Initial Declaration)," or the Global Ethic, expresses the minimal set of principles shared by people—religious or not. Though it is a secular document, the Global Ethic emerged after months of collaborative, interreligious dialogue dedicated to identifying a common ethical framework. This volume tests and contests the claim that the Global Ethic’s ethical directives can be found in the world’s religious, spiritual, and cultural traditions. The book features essays by scholars of religion who grapple with the practical implications of the Global Ethic’s directives when applied to issues like women’s rights, displaced peoples, income and wealth inequality, India’s caste system, and more. The scholars explore their respective religious traditions’ ethical response to one or more of these issues and compares them to the ethical response elaborated by the Global Ethic. The traditions included are Hinduism, Engaged Buddhism, Shi‘i Islam, Sunni Islam, Confucianism, Protestantism, Catholicism, Judaism, Indigenous African Religions, and Human Rights. To highlight the complexities within traditions, most essays are followed by a brief response by an expert in the same tradition. Multi-Religious Perspectives on a Global Ethic is of special interest to advanced students and scholars whose work focuses on the religious traditions listed above, on comparative religion, religious ethics, comparative ethics, and common morality.
In 1991, Bruce Rich traveled to Orissa and gazed upon the rock edicts erected by the Indian emperor Ashoka over 2,200 years ago. Intrigued by the stone inscriptions that declared religious tolerance, conservation, nonviolence, species protection, and human rights, Rich was drawn into Ashoka's world. Ashoka was a powerful conqueror who converted to Buddhism on the heels of a bloody war, yet his empire rested on a political system that prioritized material wealth and amoral realpolitik. This system had been perfected by Kautilya, a statesman who wrote the world's first treatise on economics. In this powerful critique of the current wave of globalization, Rich urgently calls for a new global ethic, distilling the messages of Ashoka and Kautilya while reflecting on thinkers from across the ages—from Aristotle and Adam Smith to George Soros.
In this timely and urgent work, Hans Kung reminds us: - Every minute, the nations of the world spend 1.8 million dollars on military armaments; - Every hour, 1500 children die of hunger-related causes; - Every week during the 1980s, more people were detained, tortured, assassinated, made refugee, or in other ways violated by acts of repressive regimes than at any other time in history; - Every month, the world's economic system adds over 7.5 billion dollars to the catastrophically unbearable debt burden of more than 1.5 trillion dollars now resting on the shoulders of Third World peoples; - Every year, an area of tropical forest three-quarters the size of Korea is destroyed and lost; - Every decade, if present global warming trends continue, the temperature of the earth's atmosphere could rise dramatically with a resultant rise in sea levels that would have disastrous consequences, particularly for coastal areas of all the earth's land masses. In 'Global Responsibility', the author offers important new approaches and concludes that: - There can be no peace among the nations without peace among the religions. - There can be no peace among the religions without dialogue between the religions. - There can be no ongoing human society without a global ethic.
Indian ethics is one of the great traditions of moral thought in world philosophy whose insights have influenced thinkers in early Greece, Europe, Asia, and the New World. This is the first such systematic study of the spectrum of moral reflections from India, engaging a critical cross-cultural perspective and attending to modern secular sensibilities. The volume explores the scope and limits of Indian ethical thinking, reflecting on the interpretation and application of its teachings and practices in the comparative and contemporary contexts. The chapters chart orthodox and heterodox debates, from early classical Hindu texts to Buddhist, Jaina, Yoga, and Gandhian ethics. The range of issues includes: life-values and virtues, karma and dharma, evil and suffering, renunciation and enlightenment; and extends to questions of human rights and justice, ecology and animal ethics, nonviolence and democracy. Ramifications for rethinking ethics in a postmodern and global era are also explored. Indian Ethics offers an invaluable resource for students of philosophy, religion, human sciences and cultural studies, and to those interested in South Asian responses to moral dilemmas in the postcolonial era.
The focus of this book is the normativity of global ethic. Over the years, different cultures and civilizations have been brought closer than never before by globalization. This trend has both its negative and positive dimensions. Overall, the main problem of this present trend of societal organization and human interaction called globalization is a moral issue, namely, the question: how should we treat one another? Okeja's global ethic seeks to answer this question. It underscores that we should treat one another in our current age of globalization in accordance with the Golden Rule principle. The suggestion of this ethic is therefore that we should not treat others the way we would not want to be treated. This sounds simple enough. The problem, however, is that it is not exactly clear what this principle of moral conduct would suggest in both simple and complex moral situations. Most importantly, it is not clear why it is reasonable to treat people the way we would not want to be treated. Why, in other words, should we act in accordance with the Golden Rule principle? What is the justification of the demand the Golden Rule makes on us? This book answers these and other questions about the normative plausibility of the Golden Rule, and thus global ethic, from the comparative perspective of ethics in African philosophy. It analyzes three stages of the possible normative justification of the moral imperative of global ethic and proposes a deliberative form of justification.