If we contemplate even a minute sector of the vast range of life, we are faced with such a tremendous variety of life's manifestations that it defeats description. And yet three basic statements can be made that are valid for all animate existence, from the microbe up to the creative mind of a human genius. These features common to all life were first found and formulated over 2500 years ago by the Buddha, who was rightly called "Knower of the Worlds" (loka-vidu). They are the Three Characteristics (ti-lakkha.na) of all that is conditioned, i.e., dependently arisen. In English renderings, they are also sometimes called Signs, Signata, or Marks.
“Buddhist ethics” is a fraud: a fabrication created to deceive, passed off as something valuable that it is not, for the benefit of its creators and promoters. “Buddhist ethics” is actually a collection of self-aggrandizing strategies for gaining social status within the left side of the Western cultural divide. “Buddhist ethics” actively obstructs Buddhists’ moral and personal development. It has also deliberately obscured—and sometimes forcefully suppressed—most of Buddhism. “Buddhist ethics” is gravely ill and will probably die shortly.
Contemporary Buddhist Ethics by Damien Keown (Curzon Routledge) This collection of essays on Buddhist views of ethical and current ethical problems offers a rich introduction to Buddhist thought and tradition as well as contemporary practical ethical reasoning. In terms of the structure of the book, the first two chapters introduce the reader to important issues regarding the theoretical nature of Buddhist ethics and the sources of Buddhist moral precepts. An obvious question to ask at the outset is: How are we to classify Buddhist ethics in terms of the categories evolved in the study of the ethics in the West? As James Whitehill observes in the first chapter, contemporary Buddhism increasingly seeks to make itself understood in modern terms and to respond to contemporary conditions. In his view, Buddhism's legitimization in the West can be partially met by demonstrating that Buddhist morality is a virtue-oriented, characterbased, community-focused ethics, and has much in common with the Western `ethics of virtue' tradition. Whitehill takes the view that the earlier generation of the study of Buddhist ethics focused on escape from Victorian moralism, and was incomplete.
Most religions have an ethical component, often derived from supernatural revelation or guidance. Some assert that religion is necessary to live ethically. 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.
In the wake of the terrorist attacks of September 11, 2001, I have found myself musing about nonviolence, its contributions, its limits, and its place in the Buddha’s teaching. I have also been surprised to hear many of my acquaintances confuse the Buddha’s teaching of nonviolence with pacifism (which I will here take to mean the objection to any kind of violence for any reason), so that, due to their confusion, they find themselves either rejecting nonviolence as hopelessly naive and inadvertently destructive, or embracing the politicized group allegiances of pacifism, which they imagine incorrectly to present what the Buddha taught. The Buddha did not intend to form either a religious or political position, nor a philosophy of society. Historically, he lived before the era of organized, systematic theorizing about the human collective. He addressed himself as an individual to individuals.
Disclaimer: This essay has been submitted by a student. This is not an example of the work written by our professional essay writers. Any opinions, findings, conclusions or recommendations expressed in this material are those of the authors and do not necessarily reflect the views of UK Essays. Buddhism and Christianity are religions with comprehensive and contrasting ethical laws and customs. Throughout this essay the ethical practices of both religions will be described in detail, with an exploration of their similarities and differences presented.
In the wake of the terrorist attacks of September 11, 2001, I have found myself musing about nonviolence, its contributions, its limits, and its place in the Buddha’s teaching. I have also been surprised to hear many of my acquaintances confuse the Buddha’s teaching of nonviolence with pacifism (which I will here take to mean the objection to any kind of violence for any reason), so that, due to their confusion, they find themselves either rejecting nonviolence as hopelessly naive and inadvertently destructive, or embracing the politicized group allegiances of pacifism, which they imagine incorrectly to present what the Buddha taught. The Buddha did not intend to form either a religious or political position, nor a philosophy of society. Historically, he lived before the era of organized, systematic theorizing about the human collective. He addressed himself as an individual to individuals. Even when he spoke to large groups, as he frequently did, he focused on individual responsibility. He understood every group—for example, the democratic states that existed in the India of his times—as resting upon the insight, conscience and actions of each of its participants. He had no theory of, nor belief in, supervening collective structures of society or government that could amend or replace the bedrock of individual choice. Rather than a theologian or a systems thinker, the Buddha was a liberator, a spiritually attained practitioner and teacher of the path to , freedom from hate, delusion and fear. His goal was to help as many beings as possible live in equanimity, harmony and loving kindness.
THIS MODULE IS RUNNING IN 2017-18 The modules run in each academic year are subject to change in line with staff availability and student demand so there is no guarantee this module will run. Module descriptions and information may vary depending between years. Credit value: 15 Module tutor: 2016-17: Dr Pyi Phyo Kyaw 2017-18: Dr Pyi Phyo Kyaw and Professor Kate Crosby Assessment: 2017-18 One 2,000-word essay (40%) and one two-hour exam (60%) 2016-17 One 2,500-word essay (40%) and one two-hour exam (60%) Students are reassessed in the failed elements of assessment and by the same methods as the first attempt. Teaching arrangements: A one hour weekly lecture and a one hour weekly seminar over ten weeks. Pre-requisites: none; however, students should normally have taken 4AAT1901 Introduction to Buddhism. Where 4AAT1901 has not been taken, the student should contact the module tutor for advice as to reading they might wish to do in advance of taking the class. This module is an introduction to the broad topic of Buddhist ethics. It will focus on the Buddhism(s) of South and South East Asia, with reference also be made to the Buddhism of Tibet and East Asia. It explores the fundamental ideological and cosmological principles of Buddhism and how these shape characteristic Buddhist ethical positions. These will include Buddhist concepts of karma, of causality, the nature of the self, the status of deities, the nature and goals of spiritual life, etc.
or non-self is one of the three characteristics of the phenomenal existence. According to this doctrine there is no permanent or everlasting self or soul either inside or outside the five aggregates which constitute a being. This doctrine is usually discussed as a philosophical problem leaving aside its ethical significance which is the subject matter of this short essay. By ethics is generally meant good and evil or right and wrong behaviors of individuals. According to Buddhism individual’s behavior has a psychological basis. Karunadasa says, Buddhist ethics is the ‘ethics of intension’. Because Buddhism uses two sets of psychological terms namely 1) kusala and 2) akusala to evaluate all moral actions. Actions influenced by the former are considered skillful and actions influenced by the latter are unskillful. Skillful actions result in happiness whereas the unskillful ones bring about harmful consequences to both oneself and others [). Moreover, unskillful actions are those that have their psychological basis greed, hatred and delusion of mind. On the contrary, skillful ones have their basis loving kindness, compassion and wisdom. In one place in the Pali Canon the Buddha very precisely states how views can influence our lives either for the well being or for the ill being. The Buddha says; “he sees no single factor so responsible for the suffering of living beings as wrong view, and no factor so potent in promoting the good of living beings as right view.