Ethics in religion

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Ethics

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Meta-ethics Normative · Descriptive Consequentialism Deontology Virtue ethics Ethics of care Good and evil · Morality

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Ethics is a branch of philosophy dealing with right and wrong in human behavior. Most religions have a moral component, and religious approaches to the problem of ethics historically dominated ethics over secular approaches. From the point of view of theistic religions, to the extent that ethics stems from revealed truth from divine sources, ethics is studied as a branch of theology. Many believe that the Golden Rule, which teaches people to "treat others as you want to be treated", is a common denominator in many major moral codes and religions.

Contents 1 Abrahamic religious ethics 1.1 Christian ethics 1.2 Jewish ethics 1.3 Islamic ethics 2 Indian religious ethics 2.1 Buddhist ethics 2.2 Hindu ethics 2.3 Jainist ethics 3 East Asian religious ethics 3.1 Confucian Ethics 3.2 Chinese Buddhist ethics 3.3 Daoist ethics 3.4 Shinto ethics 4 Neopagan ethics 4.1 Germanic Neopagan ethics 4.2 Wiccan ethics 5 Other religious ethics 5.1 LaVeyan Satanist ethics 6 See also 7 Notes 8 Bibliography

[edit] Abrahamic religious ethics

[edit] Christian ethics

Christian ethics developed while early Christians were subjects of the Roman Empire. From the time Nero blamed Christians for setting Rome ablaze (64 AD) until Galarius (311 AD), persecutions against Christians erupted periodically. Consequently, early Christian ethics included discussions of how believers should relate to Roman authority and to the empire.

Under the Emperor Constantine I (312-337), Christianity became the religion of the state. While some scholars debate whether Constantine's conversion to Christianity was authentic or simply matter of political expediency, Constantine's decree made the empire safe for Christian practice and belief. Consequently, issues of Christian doctrine, ethics and church practice were debated openly. By the time of Theodosius I (379-395), Christianity had become the normative religion of the empire. With Christianity now in power, ethical concerns broaden and included discussions of the proper role of the state.

Saint Augustine adapted Plato, and later, after the Islamic transmission of his works, Aquinas worked Aristotelian philosophy into a Christian framework.

Christian ethics in general has tended to stress the need for grace, mercy, and forgiveness because of human weakness. With divine assistance, the Christian is called to become increasingly virtuous in both thought and deed. Conversely, the Christian is also called to abstain from vice. There are several different schema of vice and virtue. Aquinas adopted the four cardinal virtues of Plato, (justice, courage, temperance, prudence) and added to them the Christian virtues of faith, hope and charity (from St.Paul, First Corinthians 13). Other schema include the Seven Deadly Sins and the Seven virtues. For more see Christian philosophy.

Early Church

See also: Early Christianity

Paul teaches (Rom., ii, 24 ff) that God has written his moral law in the hearts of all men, even of those outside the influence of Christian revelation; this law manifests itself in the conscience of every man and is the norm according to which the whole human race will be judged on the day of reckoning. In consequence of their perverse inclinations, this law had become, to a great extent, obscured and distorted among the pagans; Christian understand their mission as, to restore it to its pristine integrity.

The New Testament generally asserts that all morality flows from the Great Commandment to love God with all one's heart, mind, strength, and soul, and to love one's neighbor as oneself. In reaffirming this Great Commandment, Jesus Christ was reaffirming the teaching of the Torah. These are well known Old Testament teachings, known respectively as the Shema (Deut 6:4-9) and the Great Commandment (Lev 19:18), see also Ministry of Jesus#General Ethics and The Law of Christ.

Ecclesiastical writers, as Justin Martyr, Irenaeus, Tertullian, Clement of Alexandria, Origen, Ambrose, Jerome, and Augustine of Hippo all wrote on ethics from a distinctly Christian point of view. Interestingly, they made use of philosophical and ethical principles laid down by their Greek (Pagan) philosopher forbears.

The Church fathers had little occasion to treat moral questions from a purely philosophical standpoint and independently of Christian Revelation; but in the explanation of Catholic doctrine their discussions naturally led to philosophical investigations.

This is particularly true of Augustine, who proceeded to develop thoroughly along philosophical lines and to establish firmly most of the truths of Christian morality. The eternal law (lex aeterna), the original type and source of all temporal laws, the natural law, conscience, the ultimate end of man, the cardinal virtues, sin, marriage, etc. were treated by him in the clearest and most penetrating manner. Hardly a single portion of ethics does he present to us but is enriched with his keen philosophical commentaries. Late ecclesiastical writers followed in his footsteps.

Scholasticism

A sharper line of separation between philosophy and theology, and in particular between ethics and moral theology, is first met with in the works of the great Schoolmen of the Middle Ages, especially of Albertus Magnus (1193–1280), Thomas Aquinas (1225–1274), Bonaventure(1221-1274), and Duns Scotus (1274–1308). Philosophy and, by means of it, theology reaped abundant fruit from the works of Aristotle, which had until then been a sealed treasure to Western civilization, and had first been elucidated by the detailed and profound commentaries of Albert the Great and Thomas Aquinas and pressed into the service of Christian philosophy.

The same is particularly true as regards ethics. Thomas, in his commentaries on the political and ethical writings of Aristotle, in his Summa contra Gentiles and his Quaestiones disputatae, treated with his wonted clearness and penetration nearly the whole range of ethics in a purely philosophical manner, so that even to the present day his words are an inexhaustible source from which ethics draws its supply. On the foundations laid by him the Catholic philosophers and theologians of succeeding ages have continued to build. In his Summa Theologiae, Thomas locates ethics within the context of theology. The question of beatiudo, perfect happiness in the possession of God, is posited as the goal of human life. Thomas also argues that the human being by reflection on human nature's inclinations discovers a law, that is the natural law, which is "man's participation in the divine law."[1]

In the fourteenth and fifteenth centuries, thanks especially to the influence of the so-called Nominalists, a period of stagnation and decline set in, but the sixteenth century is marked by a revival. Ethical questions, also, though largely treated in connection with theology, are again made the subject of careful investigation. Examples include the theologians Francisco de Vitoria, Dominicus Soto, Luis de Molina, Francisco Suarez, Leonardus Lessius, and Juan de Lugo. Among topics they discussed was the ethics of action in case of doubt, leading to the doctrine of probabilism. Since the sixteenth century special chairs of ethics (moral philosophy) have been erected in many Catholic universities. The larger, purely philosophical works on ethics, however do not appear until the seventeenth and eighteenth centuries, as an example of which we may instance the production of Ign. Schwarz, "Instituitiones juris universalis naturae et gentium" (1743).

Protestant Ethics

Far different from Catholic ethical methods were those adopted for the most part by Protestants. With the rejection of the Church's teaching authority, each individual became on principle his own supreme teacher and arbiter in matters appertaining to faith and morals. The Reformers held fast to the Bible as the infallible source of revelation, but as to what belongs or does not belong to it, whether, and how far, it is inspired, and what is its meaning — all this was left to the final decision of the individual.

Lutheran Philipp Melanchthon, in his "Elementa philosophiae moralis", still clung to the Aristotelean philosophy strongly rejected by Luther; so, too, did Arminian Hugo Grotius, in his work, "De jure belli et pacis". But Cumberland and his follower, Samuel Pufendorf, moreover, assumed, with Descartes, that the ultimate ground for every distinction between good and evil lay in the free determination of God's will, a view which renders the philosophical treatment of ethics fundamentally impossible.

In the 20th century, some Christian philosophers, notably Dietrich Bonhoeffer questioned the value of ethical reasoning in moral philosophy. In this school of thought, ethics, with its focus on distinguishing right from wrong, tends to produce behavior that is simply not wrong, whereas the Christian life should instead be marked by the highest form of right. Rather than ethical reasoning, they stress the importance of meditation on and relationship with God.

Ethics in the Bible

Main article: Ethics in the Bible

Western philosophical works on ethics were written in a culture whose literary and religious ideas were based in the Hebrew Bible (Old Testament) and the New Testament. As such, there is a connection between the ethics of the Bible and the ethics of the great western philosophers. However, this is not a direct connection; significant differences of opinion in how to interpret and apply passages in the books of the Bible lead to different understandings of ethics. Some have suggested that modern understandings of the Bible are fundamentally mistaken.

[edit] Jewish ethics

Main article: Jewish ethics

Jewish ethics stands at the intersection of Judaism and the Western philosophical tradition of ethics. Like other types of religious ethics, the diverse literature of Jewish ethics primarily aims to answer a broad range of moral questions and, hence, may be classified as a normative ethics. For two millennia, Jewish thought has also grappled with the dynamic interplay between law and morality. The rich tradition of rabbinic religious law (known as Halakha) addresses numerous problems often associated with ethics, including its semi-permeable relation with duties that are usually not punished under law.

Jewish ethics may be said to originate with the Hebrew Bible, its broad legal injunctions, wisdom narratives and prophetic teachings. Most subsequent Jewish ethical claims may be traced back to the texts, themes and teachings of the written Torah.

Ethics in the Jewish Apocrypha

Ethics in systematic form, and apart from religious belief, is as little found in apocryphal or Judæo-Hellenistic literature as in the Bible. However, Greek philosophy greatly influenced Alexandrian writers such as the authors of IV Maccabees, the Book of Wisdom, and Philo.

Much progress in theoretical ethics came as Jews came into closer contact with the Hellenic world. 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. From this point of view Ben Sira's collection of sayings and monitions was written, translated into Greek, and circulated as a practical guide. The book contains popular ethics in proverbial form as the result of everyday life experience, without higher philosophical or religious principles and ideals. More developed ethical works emanated from Hasidean circles in the Maccabean time, such as are contained in Tobit, especially in ch. iv.; here the first ethical will or testament is found, giving a summary of moral teachings, with the Golden Rule, "Do that to no man which thou hatest!" as the leading maxim. There are even more elaborate ethical teachings in the Testaments of the Twelve Patriarchs, in which each of the twelve sons of Jacob, in his last words to his children and children's children, reviews his life and gives them moral lessons, either warning them against a certain vice he had (laura is the best) been guilty of, so that they may avoid divine punishment, or recommending them to cultivate a certain virtue he had practised during life, so that they may win God's favor. 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 (Issachar, 5; Reuben, 1; Zebulun, 5-8; Dan, 5; Gad, 6; Benjamin, 3), and avoidance of all passion, pride, and hatred. Similar ethical farewell monitions are attributed to Enoch in the Ethiopic Enoch (xciv. et seq.) and the Slavonic Enoch (lviii. et seq.), and to the three patriarchs.

The Hellenistic propaganda literature made the propagation of Jewish ethics taken from the Bible its main object for the sake of winning the pagan world to pure monotheism. 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. 38, 761; iv. 30 et seq.). In later Jewish rabbinic literature these "Noachide Laws" were gradually developed into six, seven, and ten, or thirty laws of ethics binding upon every human being.

Modern Jewish Ethics

The Mussar Movement is a Jewish ethical movement which developed in the 19th century, and which still exists today.

[edit] Islamic ethics

Main article: Islamic ethics

Islam is monotheistic and emphasizes submission to Allah. It sees all of natural law, including that revealed by science, as an aspect of that law. The Islamic ethical system is based upon the teachings of the Quran, which is believed to be the word of Allah and Hadith, which is believed to be the teaachings of the prophet Muhammad. Islamic ethics has often been formulated into Sharia law, which is followed in many Islamic countries such as Saudi Arabia and Iran.

[edit] Indian religious ethics

All the Indian (or Dharmic) religions believe in reincarnation, and as such it is believed that punishment for immoral behaviour will come through the form of a bad rebirth. The basis of these religious ethics is to therefore do good actions to ensure a rebirth into a better life.

[edit] Buddhist ethics

Buddhist ethics revolve around the teachins of the Buddha, who taught that by following a code of morality and meditation, enlightenment could be achieved and a person would escape the cycle of reincarnation. Whilst moral and ethical beliefs among Buddhists vary through different denominations such as Theravada, Mahayana and Vajrayana, there are similarities.

Therevada Buddhism

Devoted Buddhist lay people (upasaka) recite the following Five Precepts daily (either morning or night or both):

1. I undertake the precept to refrain from destroying living creatures.

2. I undertake the precept to refrain from taking that which is not given.

3. I undertake the precept to refrain from sexual misconduct.

4. I undertake the precept to refrain from incorrect speech.

5. I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.^[1]

In the Theravada tradition, on the Buddhist sabbath (uposatha) and festival days, monks administer to laity eight precepts which essentially include the above five precepts (except where, in the third precept, "sexual misconduct" is changed to "sexual activity" for the day) plus the following three:

6. I undertake the precept to refrain from eating at the forbidden time (i.e., after noon).

7. I undertake the precept to refrain from dancing, singing, music, going to see entertainments, wearing garlands, using perfumes, and beautifying the body with cosmetics.

8. I undertake the precept to refrain from lying on a high or luxurious sleeping place.^[2]

In addition, the Theravada monastic code (Patimokkha) consists of 227 rules for monks (bhikkhus) and 311 for nuns (bhikkhunis).

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."^[3]

[edit] Hindu ethics

Hindu ethics are related to reincarnation, which is a way of expressing the need for reciprocity, as one may end up in someone else's shoes in their next incarnation. Intention is seen as very important, and thus selfless action for the benefit of others without thought for oneself is an important rule in Hinduism, known as the doctrine of karma yoga. This aspect of service is combined with an understanding that someone else's unfortunate situation, while of their own doing, is one's own situation since the soul within is the soul shared by all. The greeting namaskar is founded on the principle that one salutes the spark of the divine in the other. Kindness and hospitality are key Hindu values.

More emphasis is placed on empathy than in other traditions, and women are sometimes upheld not only as great moral examples but also as great gurus. Beyond that, the Mother is a Divine Figure, the Devi, and the aspect of the creative female energy plays a major role in the Hindu ethos. Vande Mataram, the Indian national song (not anthem) is based on the Divine mother as embodied by 'Mother India' paralleled to 'Ma Durga'. An emphasis on domestic life and the joys of the household and village may make Hindu ethics a bit more conservative than others on matters of sex and family.

Of all religions, Hinduism is among the most compatible with the view of approaching truth through various forms of art: its temples are often garishly decorated, and the idea of a guru who is both entrancing entertainer and spiritual guide, or who simply practices some unique devotion (such as holding up his arm right for his whole life, or rolling on the ground for years on a pilgrimage), is simply accepted as a legitimate choice in life.

Ethical traditions in Hinduism have been influenced by caste norms. In the mid-20th century Mohandas Gandhi, a Vaishnava, undertook to reform these and emphasize traditions shared in all the Indian faiths:

• vegetarianism and an ideology of harms reduction leading ultimately to nonviolence
• active creation of truth through courage and his 'satyagraha'
• rejection of cowardice and concern with pain or indeed bodily harm

After his profound achievement of forcing the British Empire from India, these views spread widely and influence much modern thinking on ethics today, especially in the peace movement, ecology movement, and those devoted to social activism.

Many New Age traditions also derive from his thought and other Hindu traditions such as acceptance of reincarnation, which is a way of expressing the need for reciprocity, as one may end up in someone else's shoes "in a future life". A cardinal virtue in Hinduism is kindness.

[edit] Jainist ethics

Jainism advocates extreme non-violence, and as such Jainists are vegetarian.

[edit] East Asian religious ethics

[edit] Confucian Ethics

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, jian'ai. 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 (Mengzi), 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 li 理, yi 義, and ren 仁 can be seen as deeper expressions of honesty (cheng 誠, commonly translated as "sincerity") and fidelity (xiao 孝) to the ones to whom one owes one's existence (parents) and survival (one's neighbours, colleagues, inferiors in rank). He codifed 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.

[edit] Chinese Buddhist ethics

There are many other major threads in Chinese ethics. 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.

[edit] Daoist ethics

Laozi and other Daoist authors argued for an even greater passivity on the part of rulers than did the Confucians. For Laozi, the ideal ruler is one who does virtually nothing that can be directly identified as ruling. Clearly, both Daoism and Confucianism presume that human nature is basically good. The main branch of Confucianism, however, argues that human nature must be nurtured through ritual (li 理), culture (wen 文) and other things, while the Daoists argued that the trappings of society were to be gotten rid of.

[edit] Shinto ethics

Shinto, the native religion of Japan, is highly polytheistic and animistic, and as such does not have many teachings on ethical issues.

[edit] Neopagan ethics

Neopaganism encompases a wide variety of religious beliefs and practises.

[edit] Germanic Neopagan ethics

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

[edit] Wiccan ethics

Main article: Wiccan morality

In the Neopagan religion of Wicca, the main ethical basis comes from the Wiccan Rede - do as ye will as long as ye harm none. Wiccan ethics are therefore both liberal and libertarian. Other teachings that influence Wiccan ethics include the Charge of the Goddess and the Wiccan laws (which are usually specific to Gardnerian Wicca).

[edit] Other religious ethics

[edit] LaVeyan Satanist ethics

LaVeyan Satanism, is based around the idea of there being no sins.

[edit] See also

• The Golden Rule
• Ethics in the Bible
• Catholic moral theology
• Neetham
• Divine command ethics
• Seven virtues
• Secular Morality
• Studies in Christian Ethics

[edit] Notes

1. ^ Bullitt (2005b).
2. ^ Bullitt (2005a).
3. ^ Bodhi (1994). For other examples of Buddhist discourses that promote ethical behaviors among laity see, for instance, the Sigalovada Sutta (referred to as "the Vinaya of the householder" by Buddhaghosa) and the Dhammika Sutta.

[edit] Bibliography

• Bodhi, Bhikkhu (1981/1994). Going for Refuge & Taking the Precepts (The Wheel Publication No. 282/284). Kandy, Sri Lanka: Buddhist Publication Society. (Originally published 1981 and transcribed for Internet publication in 1994.) Retrieved 2007-11-12 from "Access to Insight" at http://www.accesstoinsight.org/lib/authors/bodhi/wheel282.html.

• Bullitt, John T. (2005a). The Eight Precepts (attha-sila). Retrieved 2007-11-12 from "Access to Insight" at http://www.accesstoinsight.org/ptf/dhamma/sila/atthasila.html.

• Bullitt, John T. (2005b). The Five Precepts (pañca-sila). Retrieved 2007-11-12 from "Access to Insight" at http://www.accesstoinsight.org/ptf/dhamma/sila/pancasila.html.