Ethics in religion
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".
In fact, in Zhou dynasty China, the Confucians' main opponents, the followers of Mozi argued for universal love (Chinese: 兼爱; pinyin: jiān ài).
[14][15] 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.
; 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.
For example, Manusamhita initially listed ten virtues necessary for a human being to live a dharmic life: Dhriti (courage), Kshama (forgiveness), Dama (temperance), Asteya (Non-covetousness/Non-stealing), Saucha (inner purity), Indriyani-graha (control of senses), dhi (reflective prudence), vidya (wisdom), satyam (truthfulness), akrodha (freedom from anger).
[20][21] 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.
[22] 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).
[35][36][37] 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 [Quran 7:172-173]).
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".
According to Kelsay, this challenge was directed against five main characteristics of pre-Islamic Arabia:[38] 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.
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 establishment of justice.
[51] In this vow, there is voluntary and gradual reduction of food and liquid intake to end one's life by choice and with dispassion,[52][53] In Jainism this is believed to reduce negative karma that affects a soul's future rebirths.
[54] Jewish ethics may be said to originate with the Hebrew Bible, its broad legal injunctions, wisdom narratives and prophetic teachings.
Maimonides, in turn, influences Thomas Aquinas, a dominant figure in Catholic ethics and the natural law tradition of moral theology.
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.
The book contains popular ethics in proverbial form as the result of everyday life experience, without higher philosophical or religious principles and ideals.
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.
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.
The concept of Judaeo-Christian ethics has played a role in American politics, law, and moral discourse, tracing back to efforts in the 1930s and 1940s to highlight shared values amid rising antisemitism and societal divisions.
[55] 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.
[56] 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.
[57] 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.
[58][59] 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.
[62] 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".
[65] Many Wiccans also seek to cultivate a set of eight virtues mentioned in Doreen Valiente's Charge of the Goddess,[66] these being mirth, reverence, honour, humility, strength, beauty, power and compassion.
[citation needed] 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.
