By S. Cromwell Crawford
S. Cromwell Crawford breaks new flooring during this provocative research of Hindu bioethics in a Western environment. He presents a brand new ethical and philosophical point of view on attention-grabbing and arguable bioethical matters which are commonly within the information: cloning, genetic engineering, the human genome undertaking, reproductive applied sciences, the tip of existence, and lots of extra. This Hindu standpoint is very noteworthy as a result of India’s personal indigenous scientific process, that is more desirable than ever and drawing persisted curiosity from the West. The Hindu bioethics provided during this ebook are philosophically pluralistic and ethically contextual, giving them that conceptual flexibility that is usually lacking in Western religions, yet that is demanded by means of the twenty-first century’s advanced ethical difficulties. finished in scope and passionate in nature, Crawford’s research is a crucial source for analyses of useful ethics, bioethics, and health and wellbeing care.
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Extra info for Hindu Bioethics for the Twenty-First Century
The enemy has to be engaged and overcome. But on the transcendental level, ethics loses its substance, once all empirical contradictions are transcended—cold and heat, pleasure and pain, praise and blame, and also, good and evil, right and wrong. This position is not antinomian. The person who has achieved the mystical state of mokÓ sa does not consciously follow the moral path, but neither can he or she deviate from it. Virtue is not victory through battle, it is the spontaneous overﬂow of wisdom.
First we highlight the S¯aÂkhya theory of causation (satk¯arya-v¯ada). This theory postulates that an effect originally exists in its material cause prior to its appearance as an effect. Thus, the pot exists implicitly in the clay; the oil in the seed; and the curd in the milk. The logical consequence of the doctrine of satk¯aryav¯ada is that prakÓrti (material ground) is the ultimate cause of all objects of the material world, including the human mind, intellect, body, and senses. S¯aÂkhya is a dualistic system in which prakÓ rti is the material principle.
According to V¯atsy¯ayana, virtue (dharma) has three forms, namely: 1. Virtues of the body—charity, helping the needy, social service 2. Virtues of speech—truthfulness, benevolence, gentleness, recitation of scriptures 3. Virtues of the mind—kindness, unworldliness, piety Like virtue, vice is also threefold: 1. Vices of the body—cruelty, theft, sexual indulgence 2. Vices of speech—falsehood, harshness, scandal 3. Vices of the mind—hatred covetousness, unbelief Transcendental Ethics For all of its elevation of individual perfection, subjective ethics is not the highest level of spirituality.