Moral Thinkers

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G. S. PAPER – IV
Moral Thinkers
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Contributions of Moral Thinkers and Philosophers from India and World
• Ethics is the philosophical study of morality. Ethics as branch of philosophy arises from the curiosity
about the values involved in the human behavior. Human conduct is a chain of voluntary actions.
It implies the inherent and intense desire for higher ideals. All activities, determined by ends, are
related with Ethics. Ethics investigates into the nature of human conduct accordingly.
• Ethical theories and thinkers can be broadly grouped into three categories-(1)Virtue Ethics (Acts of
virtues person are moral.)(2) Consequentialism (An act is moral if it produces good results. ) and (3)
Deontological (An act is moral if intention is good no matter whether results are good or bad. Duty for
the sake of duty.).
( Please note: 1. Indian contribution can also be categorized in these three categories. 2. Contractualism is very
much related to philosophical basis of governance. 3. Modern thinkers overlaps with “lessons from the lives and
teachings of great leaders, reformers and administrators”. )
Virtue ethics
• Virtue ethics is a broad term for theories that emphasize the role of character and virtue in moral
philosophy rather than either doing one’s duty or acting in order to bring about good consequences. A
virtue ethicist is likely to give you this kind of moral advice: “Act as a virtuous person would act in your
situation.”
• Most virtue ethics theories take their inspiration from Plato/Aristotle.
• Since its revival in the twentieth century, virtue ethics has been developed in three main directions:
Eudaimonism, agent-based theories, and the ethics of care.
• “Eudaimonia” is an Aristotelian term loosely (and inadequately) translated as happiness. The best known
forms of eudaemonism are those of Plato (c. 428–c. 348 BCE), Aristotle (384–322 BCE), and the Stoics.
• The Ethics of Care is another influential version of virtue ethics. Developed mainly by feminist writers,
such as Annette Baier, this account of virtue ethics is motivated by the thought that men think in
masculine terms such as justice and autonomy, whereas woman think in feminine terms such as caring.
• Virtue ethics offers a radically different account to deontology and consequentialism. Virtue ethics,
however, has influenced modern moral philosophy not only by developing a full-fledged account of
virtue, but also by causing consequentialists and deontologists to re-examine their own theories with
view to taking advantage of the insights of virtue.
PLATO (427 B.C. – 347 B.C.): Four cardinal virtues
• Plato was a great Greek philosopher. He is known as a true disciple of Socrates. Plato’s doctrine of
cardinal virtues is based on his concept of virtue. According to Plato, goodness consists of the natural
and proper functioning of human nature. Besides, man is social by nature; therefore, society is a
normal background of moral life of human beings.
• Socrates had said that virtue is knowledge. For Plato, good life is the life of virtues. Like later Greek and
mediaeval thinkers1, Plato assumes that virtue is necessary for happiness, an assumption that remains
unchallenged until the modern period.
• Plato has described four important virtues in his theory of morality. According to him the cultivation
of these four virtues - wisdom, courage, temperance, and justice - constitutes a morally good life.
Later on, these four virtues came to be called ‘Cardinal virtues’. The four virtues are cardinal because
they support moral life of man in society. They are fundamental virtues. Other virtues depend upon
1
Medieval philosophy is the philosophy in the era now known as medieval or the Middle Ages, the period roughly extending
from the fall of the Western Roman Empire in the 5th century C.E. to the Renaissance in the 16th century.
them and are therefore subordinate to them. These four virtues are said to be the basic and important
constituents of moral life or goodness of man.
• Morality consists in knowing and maintaining the harmony between the rational and non-rational
elements of the self. It is called ‘Justice’ by Plato. Malfunctioning of any part of the self will have
adverse effects upon the other parts. Thus, the key to moral life is the proper integration of the three
parts of the self.
• According to Plato, the human self or soul is tripartite. The three elements or parts of human beings are:
(1) Passionate or Appetitive Element (Passions)

(2) Spirited or Dynamic & Executive Element (Will)
(3) Philosophical or Rational Element (Reason or Intellect)
• This integration can be achieved when the spirited element helps the reason to keep the passions in
check.
• Wisdom is the virtue of reason. It consists in knowing and mastering the non-rational elements viz.
spirited element and passions. It includes knowledge, insight and foresight based on that knowledge. It
is not bookish knowledge/data/information only. It implies the active choice of values as against
disvalues, or virtues as against vices. A man is wise in whom reason rules over the other impulses.
• Courage is the virtue of the spirited element. It must perform its heroic function within the limits set by
reason. It is of two types viz. physical courage of a soldier and moral courage of a thinker or a reformer.
Thus, one can be courageous in war as well as in intellectual convictions. Courage, therefore, is the
excellence in the activity of the will. A man is brave when the spirited element holds fast to the
instructions of intellect.
• Temperance or self-control consists in keeping bodily satisfactions within limits. Passions are
not to be condemned. Even they are to be satisfied. The passionate element is both non-moral and non-
rational. It needs to be regulated and subjected to the rules of reason. Temperance is not complete
abstinence. It is the principle of self-restraint and moderation. It is the controlling and ordering of
natural instincts, desires and sensuous pleasures. A man is temperate when the spirited element or
passionate element yields to intellect and obey its commands.
• Justice is the virtue of the whole self or the complete person. It is the proper integration of different
parts of the self. Thus, justice also consists of the harmonious functioning of the three parts of
personality. Each part must do its function for which it is fit. When these three parts of the personality
or the self with their three virtues of wisdom, courage and temperance function harmoniously
together and are ordered and ruled by reason, then justice emerges as the resultant virtue. Each man
is fit for a particular job in accordance with his nature. Justice consists in doing one’s own job. Being
morally perfect, therefore, is tantamount to being wise, valiant, temperate and just. Justice, then,
is the supreme virtue. Just man will not indulge in the pursuit of material pleasures only.
• According to Plato, the four cardinal virtues have both individual and social significance. They
are found both in the individual and in the society. Human beings are rational and social animals.
They have the natural tendency to live in communities. Morality of the society is the same as it is
for the individual. According to Plato, society is the individual ‘writ large’. For society is made up of
individuals.
• Each individual self consists of three parts. All the three elements are not equally dominant in all
individuals. In some persons, the rational element is predominant, while in others the spirited element
is powerful. Majority of the people give more importance to the passionate element. Thus, as we
have three elements of the self so we have three classes in a society. They are: Guardians, Auxiliaries
and Civilians.
• Guardians constitute the class of rulers. They are drawn from that type of men in whom the
rational or the philosophical elements is dominant. Such persons live only for truth. They are truth-
seekers. They can be philosopher-kings. They are men of knowledge and wisdom. Wisdom is their
chief virtue.
• The auxiliary class consists of those in whom the spirited element is dominant. They live for honour and
success. They are good for the execution of laws and to protect the society from internal disorder

and external attack. Courage is their principal virtue. They support the guardians and execute the
laws made by the enlightened rulers or philosopher kings
• The class of civilians consists of producers, such as farmers, blacksmiths, fishermen, traders,
carpenters, etc. In them the element of passion is dominant. They live for material gains.
Temperance is their main virtue.
• The guardians are enlightened or wise rulers. They direct and control the majority of the people with
the help of the members of the auxiliary class. When each class does its appropriate function,
justice emerges. In a just society, the latter two classes willingly accept the rule of the wise
(guardians). Wisdom is an important virtue. It helps a person to control his passions and perform
his duties efficiently. The virtue of justice takes note of different aspects of a human person and
integrates them. It thus stands for the harmony in the individual as well as harmony between the
individual and community.
ARISTOTLE (384 B.C. – 322 B.C.) : Ethics of character
• He was also a great Greek philosopher. He was the first to write a book on ethics in the Western
world. Knowledge, courage, bravery, and perseverance by themselves do not make a morally good
character or man. Their ethical significance depends on the motives and the values to which
they are related. Aristotle, therefore, rightly distinguishes the moral virtues from the intellectual
virtues. The doctrine of the golden mean is central in Aristotle’s concept of virtues.
• Aristotle is also right in extending the meaning of the important virtue of justice. He
considers justice as the supreme virtue. It has two forms. Distributive justice consists in the
equitable distribution of wealth and honours among the citizens of the state. Remedial justice
consists of the fair transactions among the members of the community. The virtues are
acquired through the development of the habit of doing virtuous actions consistently. Ability to
think and ability to control one’s desires and passions is the special virtue of man.
• According to Aristotle, virtuous conduct consists in avoiding the extremes of excess or of
deficiency. For instance, excessive indulgence is as much a vice as the excessive repression of
desires. Self control, therefore, is a virtue. Likewise, courage is the mean between rashness and
cowardice. For instance generosity lies between meanness and prodigality. Thus, virtue is a matter
of striking a mean between two vices. Moral virtue thus is a mean- state lying between two vices,
viz. a vice of excess on the one side and a vice of deficiency on the other. It is not easy to find the
mean. As Sahakian has pointed out, it consists in doing the right thing, to the right person, to the
right extent, with the right motive, and at the right time. For instance, the practice of generosity: give
generously to the right person, at the right time, to the right extent, with the right purpose.
• There can be no two opinions about the significance and the need of virtues for the promotion of the
morally good life. Actual morality consists in doing good deeds, and virtues are good traits or habits of
character which are productive of good works and right conduct. These good traits or virtues in
turn can be cultivated through the doing of good deeds and acting on moral principles. Therefore
Aristotle said that virtue is a matter of habit. Reason and experience play a major role in choosing right
actions or in hitting the mean and avoiding extremes. Hence the importance of both intellectual and
moral virtues.

Alasdair Chalmers MacIntyre (born 1929) : Revival of Virtue Ethics
• MacIntyre is a key figure in the recent surge of interest in virtue ethics, which identifies the central
question of morality as having to do with the habits and knowledge concerning how to live a good life.
His approach seeks to demonstrate that good judgment emanates from good character. Being a good
person is not about seeking to follow formal rules. In elaborating this approach, MacIntyre understands
himself to be reworking the Aristotelian idea of an ethical teleology.
• Believes that our society has lost track of the virtues. He says that a moral society would be one in which
people recognise and accept common virtues. He also noted that in moral dilemmas naturalistic theories
are of little value because they are too time consuming and overly complex.
Criticisms of Virtue Ethics
• According to critics, a major problem with the theory is the difficulty of establishing the nature of the
virtues, especially as different people, cultures and societies often have vastly different opinions on what
constitutes a virtue.
• Another objection is that the theory is not "action-guiding", and does not focus on what sorts of actions
are morally permitted and which ones are not, but rather on what sort of qualities someone ought to
foster in order to become a good person
• Some have argued that Virtue Ethics is self-centred because its primary concern is with the agent's own
character, whereas morality is supposed to be about other people, and how our actions affect other
people.
Strengths
• Focuses on cultivating good people from which good actions will follow, rather than the pedantic
drafting of legalistic laws.
• Virtue ethics is becoming more and more useful in spheres of international relations and probity in
governance because here legalistic laws are seldom effective.
• It can be followed by both religious and secular groups.
• It is a simple system based on a universal well-being for the individual and community
• It attempts to link ethical theory with ethical practice
• It Strives for personal autonomy but within the context of society
Consequentialism
• Consequentialism is a theory of morality that derives duty or moral obligation from what is good or
desirable as an end to be achieved. Also known as teleological ethics (from ancient Greek telos, “end”;
logos, “reason”), it is often contrasted with deontological ethics (deon, “duty”), or deontology, which
holds that the basic standards for an action’s being morally right are independent of the good or evil
generated.
• Consequentialist theories differ on the nature of the end that actions ought to promote. Utilitarian-type
theories hold that the end consists in an experience or feeling produced by the action. Epicureanism, for
example, taught that this feeling is pleasure, including especially the pleasures derived from friendship.
Later theories based on pleasure included the utilitarianism of the English philosophers Jeremy
Bentham (1748–1832), John Stuart Mill (1806–73), and Henry Sidgwick (1838– 1900), with its formula
the “greatest happiness [pleasure] of the greatest number.” Many other consequentialist or
utilitarian-type theories have been proposed, though none has been as influential as classical
utilitarianism. For example, according to “evolutionary ethics,” which originated with the English
sociologist and philosopher Herbert Spencer (1820–1903) and was revived in the late 20th century, the
proper end of action is survival and growth. According to some scholars, the Italian politi-cal
philosopher Niccolò Machiavelli (1469–1527) and the German philosopher Friedrich Nietzsche (1844–
1900) shared the view that right actions are directed toward the experience of power, as in despotism.

Other theo-ries favoured satisfaction and adjustment—as in the pragmatism of the American
philosophers Ralph Barton Perry (1876–1957) and John Dewey (1859–1952)—or free-dom, as in the
existentialism of the French philosopher Jean-Paul Sartre (1905–80).
Theory Propounded End sought

evolutionary Herbert Spencer (1820–1903) The proper end of action is survival
ethics and growth.
despotism Italian political philosopher Niccolò Right actions are directed toward
Machiavelli (1469–1527) and the German the experience of power, as in
philosopher Friedrich Nietzsche (1844– despotism.
1900)
pragmatism American philosophers Ralph Barton Perry satisfaction and adjustment
(1876–1957) and John Dewey (1859–
1952)—
existentialism Jean-Paul Sartre (1905–80). freedom
• The chief problem for utilitarian theories has been to answer the conventional objection that ends do
not always justify means. The problem arises in these theories because they tend to separate the
achieved ends from the action by which these ends are produced. One implication of utili-tarianism is
that one’s intention in performing an act may include all of its foreseen consequences. The goodness of
the intention then reﬂects the balance of the good and evil of these consequences, with no limits
imposed upon it by the nature of the act itself—even if it be, say, the breaking of a promise or the
execution of an innocent person. Utilitarianism, in answering this charge, must show either that what is
apparently immoral is not really so or that, if it really is so, then closer examination of the consequences
will bring this fact to light. Ideal utilitarianism, a view defended by the English philosopher G.E. Moore
(1873–1958), tried to meet the difficulty by advocating a plurality of ends and including among them
the attainment of virtue itself, which, as Mill affirmed, “may be felt a good in itself, and desired as such
with as great intensity as any other good.”
Utilitarianism Vs Hedonism
• According to hedonism, every human action is motivated by the pursuit of pleasure (psychological
hedonism) or ought to be motivated by the pursuit of pleasure (moral hedonism).
• According to Utilitarianism, the good is what produces the greatest amount of happiness for the greatest
number of people (including oneself), even if it causes unhappiness to oneself.
• Classical Utilitarianism is considered as social hedonism but A utilitarian could be a hedonist, and so
measure utility as just the amount of pleasure or pain someone's experiencing. In this case, the
utilitarian would want to maximize pleasure and minimize suffering. However, there are other theories
of welfare out there (some listed above). Two big ones these days include preference-satisfaction and
objective list theories. preference-satisfaction holds that what makes your life go better or worse is the
fulfilment or frustration of your desires or preferences; objective list theories set forth a list of good
states to be in and the quality of your life depends on whether and to what degree you're in those
states.
Epicurus (341-270 B. C.)
• Epicurus of Samos (341-270 B. C.) founded his school, the Garden, in Athens--instructed his followers in
the art of rational living.
• Main belief: pleasure is the end (telos) of life: by pleasure he meant the lack of pain. Pleasure is the
freedom of the body from pain and the soul from confusion--not a positive condition.
• Taught a moderate asceticism, self-control, and independence. One should not undertake heavy
responsibilities and serious involvement. Pleasures which endure throughout a life-time are sought, not
momentary pleasures.

• Epicurus distinguished between higher and lower pleasures (an influence on J.S. Mill). higher pleasures:
pleasures of the mind--intellectual and aesthetic. lower pleasures: pleasures of the body--food, drink,
and sex.
• Epicurus sought virtue--a condition of tranquility of soul. Although it is based on the individual’s pleasure
(rather than duty). Epicurus put great stress on friendship because one’s own pleasure is dependent on
others also. Peace of mind and mental well-being is achieved through philosophy--death is recognized to
be merely the limit of experience and therefore having nothing to do with the quality of experience. It is
not to be feared since it is nothingness.
Jeremy Bentham’s Gross or Quantitative Utilitarianism
• Strongly influenced by the empiricism of David Hume, Jeremy Bentham aimed at developing a "moral
science" that was more rational, objective and quantitative than other ways of separating right from
wrong. Bentham particularly argued against the ascetic religious traditions of eighteenth-century
England that held up suffering and sacrifice as models of virtue.
Jeremy Bentham’s Utilitarianism can be summarized as follows:
• Nature has placed mankind under the governance of two Sovereign Masters viz Pleasure and Pain.
These masters point what we ought to do and determine what we shall do. Bentham argues that we
do desire pleasure therefore we ought to desire pleasure.
• Pleasure is the only desirable. All other things like wealth, power, knowledge etc. are desired because
they lead to happiness.
• Bentham says weigh pleasures and pains in our actions. An action is right if it produces pleasure. An
action is wrong if it produces pain. The worth of an action consists in its utility to produce
pleasure and to avoid pain.
• Bentham believes that all pleasures are alike. Pleasures do not have qualitative differences. Pleasures
have only quantitative differences i.e. they are more or they are less. Bentham argues that the quantity
of pleasure remaining the same, pushpin (a game) is as good as poetry.
• The quantity of pleasure can be calculated. The quantitative differences can be measured by seven
point scale. To calculate pleasure, Bentham considers seven dimensions of pleasure. The Hedonistic
Calculus (Calculus of Pleasure) is as follows: 1. Intensity 2. Duration 3. Proximity 4. Certainity 5. Purity
i.e. freedom from pain, 6. Fruitfulness i.e. capacity to give rise to other pleasures and 7 Extent i.e. the
number of persons affected.
• Bentham argues that each man desire his own happiness. Each man’s happiness is good for him.
Therefore general happiness is good for all. Bentham asserts that by nature man is egoistic and selfish.
Man can be altruistic only when, by being altruistic he satisfies his own desire too. Here Bentham
suggests the moral standard of “the greatest happiness of the greatest number of people.” The moral
standard is not the greatest happiness of one individual but it is happiness of a number of people.
Bentham suggests the maximum happiness of maximum number of people.
• Bentham’s doctrine of Hedonism becomes altruistic by the dimension of “Extent” and by Four Moral
Sanctions. The transition from egoism to universalism is explained by Four external sanctions.
• According to Bentham, pleasure and pain are the prime, governing motives of human conduct. Our
conduct is regulated by Four Sanctions. These sanctions imply higher powers viz. nature, the state, the
society and God. There is a threatened penalty i.e. pain for disobeying the related laws.
1. Natural or Physical sanction i.e. consideration of health and fear of disease.

2. Political sanction i.e. fears of punishment by the State.
3. Social sanction i.e. fears of social boycott.
4. Religious sanction i.e. fear of Divine wrath or the justice of God.
• Due to these Four external Sanctions man sacrifices his extreme, selfish pleasures and thinks about
pleasures of others i.e. general happiness. Man obeys the laws of Nature, the State, the Society and
God as they operate through pleasures or pains for individual.

J S Mill’s Refined or Qualitative Utilitarianism
• The theories of Bentham and Mill have many common points. In some points Mill differs from
Bentham. The Refined or Qualitative Utilitarianism can be summarized as follows:-
• The moral criterion is Utility or the greatest happiness principle. Actions are right, if they promote
happiness. Happiness means pleasure and the absence of pain Actions are wrong if they produce
unhappiness. Unhappiness is pain and the privation of pleasure.
• Pleasure and freedom from pain are only desirable Ends. All other things like virtue, health, love of
honor, wealth, power are desired because they promote happiness.
• Mill argues that “Desiring a thing and finding it pleasant are two names of the same psychological fact.
To desire a thing without its being pleasant is a physical and metaphysical impossibility”.
• Happiness is the only desirable end. Mill argues that we always desire pleasure therefore pleasure
is desirable. The sole evidence that anything is desirable is that people do actually desire it. All person
desire happiness, so happiness is desirable.
• Mill holds that qualitative distinction among pleasures is as real as quantitative distinction.
Intellectual pleasures are better than sensuous pleasures. Mill believes that we ought to seek
satisfaction of higher capacities.
• The question arises, what is the test of quality? Mill leaves it to the verdict of competent judges.
Those who are equally acquainted with both intellectual and sensual pleasures are competent
judges. These judges prefer intellectual pleasures to bodily and sensual pleasures. In addition
to the verdict of competent judges, Mill refers to man’s “natural sense of dignity.” No man would
consent to be changed in to the lower animals. Mill says “It is better to be a human being dissatisfied
than a pig satisfied; better to be Socrates dissatisfied than a fool satisfied.”
• Mill argues that each man desires his own happiness. Each person’s happiness is good to that person.
Therefore the general happiness is good to all persons. So, general happiness is good to each person. In
this way, Mill explains transition from egoism to altruism. Mill advocates that, “The moral end ought to
be, greatest happiness of the greatest number.”
• Mill further states that utilitarianism grows out of self love. The law of transference of interest, changes
self love into sympathy or fellow feeling. Egoist man seeks pleasures of others, in order to relieve his
own pains. Seeking pleasures of others is means to achieve one’s own end i.e. pleasure. In the course
of time, means and end are transferred and altruism develops from egoism.
• Mill accepts the sanction of morality as given by Bentham. According to Mill, there are external as well
as internal sanctions. Natural, Political, Social and Religious sanctions are the external forces. Mill
accepts fifth, Internal sanction of Conscience. Individual’s own conscience controls selfishness and
motivates altruism.
CONTRACTUALISM
(Some parts of this section are related to political philosophies of thinkers, which is essentially related to
philosophical basis of governance)
• Social contract theorists view ethics as a human creation. They judge ethical systems in terms of how
well they function at promoting the interests of the contractors.
• While social contract theorists do not propose that persons living in a "state of nature" at some point in
time actually drew up and gave consent to a social contract, which set the rules by which they would
live; but they do find this a useful model for judging the legitimacy of ethical rules.
• The original inspiration for the notion may derive from the biblical covenant between God and Abraham,
but it is most closely associated with the writings of Thomas Hobbes (1588–1679), John Locke (1632–
1704), and Jean-Jacques Rousseau (1712–78), Ayn Rand (1905 - 1982), John Rawls (1921–2002) , David
Gauthier (born 1932)
• Thomas Hobbes viewed the state of nature as a "war of all against all," and, for Hobbes, the
fundamental purpose of the social contract is to establish order and provide security. So long as a social
system achieves that end, Hobbes regards it as at least a decent bargain.
• A somewhat more elaborate system of social contract ethics was developed by John Rawls. Rawls
proposed that we consider what sort of ethical system or rules we would favor for a society if we knew
nothing about our own particular place within that society, i.e., ethical judgments should be made from
behind a 'veil of ignorance.' He suggested that the system we would adopt from that unbiased
perspective would be most fair.
Egoism
• Egoism is ethical philosophies of self-interest. All forms of egoism require explication of “self-interest”
(or “welfare” or “well-being”). The main type of egoism are 1) Psychological egoism and 2) Ethical
egoism
• Psychological egoism claims that each person has but one ultimate aim: her own welfare. English
Philosopher, Thomas Hobbes (1588 - 1679) is an advocate of psychological egoism.
• Ethical egoism claims that it is necessary and sufficient for an action to be morally right that it maximize
one's self-interest. American thinker Ayn Rand (1905 - 1982) was an advocate of ethical egoism.
• The distinction between psychological egoism and ethical egoism reflects the contrast of "is" verses
"ought," "fact" verses "value," or "descriptive" verses "prescriptive."
PSYCHOLOGICAL EGOISM : THOMAS HOBBES (1588-1679)
• Thomas Hobbes was a British Empiricist. Thomas Hobbes was born in Malmesbury, England. He studied
scholasticism and Aristotelian philosophy at oxford University. He devoted much of his time to
independent reading of literary classics.
• He had sufficient time to reflect, travel and become acquainted with such outstanding contemporary
philosophers and scientists as Galileo, Fransis Bacon, Kepler, Descartes, Gassendi and Mersenne. He
wrote many books but his Leviathan treatise is very popular in political philosophy. He is best known for
his political thought. He is called the founding father of modern political philosophy.
• Hobbes argues that society originates out of self-interest and fear, not out of natural feeling for
one’s fellow men. He defends as natural and reasonable the interest each man takes in his own
welfare and happiness. In a state of nature the first and only rule of life is self-protection and men have
a natural right to do anything which serves this end.
• According to Hobbes the laws of nature are immutable and eternal. Injustice, ingratitude, iniquity and
the rest can never be made lawful. For it can never be that war shall preserve life and peace destroy it.
The science of these laws is the only true moral philosophy. Moral philosophy is a science of what is
good and bad in the conservation and society of mankind. These laws are called natural laws because
they are dictates of reason. They are called moral laws, because they concern men’s manners
toward one another. Hobbes establishes civil authority and law as the foundation of morality.
He is arguing that morality requires social authority. Which must be in the hands of the sovereign. The
will of a sovereign power whose authority is absolute. Morality is based upon-law and the law of the
absolute sovereign. Only the institution of Government, which can be reward right actions and
punish wrongdoing, is moral conduct possible. Without civil authority it would be foolish and
dangerous to follow the precepts of morality. Men are moral only it is conducive to individual security
and prime condition of security is absolute civil power. Hobbes concludes that the laws of nature may
be summed up in a rule which everyone accepts, the Golden Rule lastly Hobbes ethical theory leads to
the political doctrine which is designed to end the natural war of every man with every other man.
Ethical Egoism: AYN RAND (1905-1982)
• Ayn Rand was an American author and thinker. She was born in Soviet Russia. The communist
revolution took place in Soviet Russia in 1917. The communist regime suppressed freedom and thus
Ayn Rand left Russia in 1926 and went to USA. She became a citizen of USA in 1931. Since then, she
opposed organized religion and dictatorship of every kind. Her philosophical position is known as
objectivism. She proudly admitted the influence of Aristotle on her thinking.
• According to Rand every man has a right to his own life, his own liberty, and the pursuit of his own
happiness. She further comments: it does not mention service to others. She was a rationalist,
atheistic, ethical thinker. The first principle of rationalism is that I have the right to live. Likewise, others
also have the right to live. Secondly, rationality means context-keeping. To go by reason means not to be
guided by emotion and whims. Reason demands the recognition of rights of all human beings. It, she
says, is based on the simple fact that man exists by means of his mind. Sometimes it is said that
reason determines only the means and not the ends or aims of human life. That is to say that ends are
not chosen rationally. Rand was opposed to this idea. She firmly said that we must choose our ends by
reason or we perish. Rand talks about three modes of living. They are:
1. Plant model: Plants don't have to move in order to get their life-supporting elements. They get
them from the soil in which they grow.
2. Animal model: Animals and birds have to seek their food and water. Even the lion, the king of
jungle, has to seek his food.
3. Human model: Man does not merely seek food. He has to do productive work. For that purpose
he has to choose actions. He has to think. He has to seek knowledge. He needs knowledge
in order to live. Hence, selfishness is a virtue. Further she elaborates: Selfishness means the
pursuit of one's rational self-interest. Moreover, selfishness means to live by the judgement of
one's own mind and to live by one's own productive work without forcing anything on
others. Humans, by nature, are not enemies of each other. Moreover, concern with
one's own interests is not evil. 'Selfishness' is also not to be identified with evil. 'Selfishness,'
according to Rand, ridicules the concept of a self-respecting, self-supporting man who supports
his life by his own efforts and nither sacrifices himself or others. Rand says: "To attack
selfishness is an attack on man's self- esteem."
• Rand was opposed to Altruistic Morality. Altruism orders man to sacrifice one's interest for the good of
others. Altruism is possible but it is not desirable. According to her, pure altruism treats humans as
sacrificial animals, and every kind of dictator advocates altruistic morality, and suppresses human rights
and freedom of thought and speech.
• Man is neither a mere animal nor a robot. He is a rational animal. Man has a right to live. Life itself is a
value. So whatever supports a happy and healthy life is good. Whatever is detrimental to life is bad. One
has to take decisions by one's self and also take responsibility of one's decisions and actions. One must
earn one's livelihood. He is unjust to claim unearned wealth. Honesty is not to deceive others and to
hate lying, and not to desire what one does not deserve. These principles are applicable to all human
beings.
• Even Knowledge according to Rand has only an instrumental value. Knowledge is not a value itself.
Knowledge is good or even scientific knowledge, in particular, is a value because it expands, enriches,
and protects man's life. It is not a value outside this context. There is nothing wrong in helping
others. But it is not one's ethical duty to help others. One may try to reform society but it is not one's
moral obligation to do so. One may choose to help others and reform society, but that is or that should
be one's choice. It must be the result of one's free and rational choice.
Criticism of Egoism
• Firstly, utilitarians believe that what is right or wrong is determined by the consequences – as do egoists.
However, utilitarians consider the interests of everyone equally while egoists consider the interests of
others only in relation to themselves.
• People have had the tendency to confuse egoism with ethical theories like emotivism. Emotivism claims
that humans can naturally feel inclined to help people – we care about others. If someone enjoys charity
because they like making other people feel good, they are not acting in accordance with egoism. The
egoist would claim they are foolish for caring about what makes other people feel good. In fact, altruism
is morally unacceptable to the egoists.
• Continuing on this line, science has revealed that most people seem to get enjoyment from helping
others. Certain areas in the brain activate pleasure centers.
• Ethical egoism presumes that you are the same person over time. Many philosophers believe we create
a sense of self based on our memories.
• Ultimately, ethical egoism was never a popular theory amongst credible philosophers.
• It should be noted, however, that it’s quite alluring to someone to be told they have no obligation to
help others. In an age where poverty and suffering are widespread, it’s easier for some to close
themselves off then face reality. Even if people are egoists, there is little reason to presume there is
anything ethical about the position
Locke, John (1632–1704)
• Locke, John (1632–1704), English philosopher, founder of British empiricism. Locke summed up the
Enlightenment in his belief in the middle class and its right to freedom of conscience and right to
property, in his faith in science, and in his confidence in the goodness of humanity. His influence upon
philosophy and political theory has been incalculable.
• Locke is most renowned for his political theory. Contradicting Thomas Hobbes, Locke believed that the
original state of nature was happy and characterized by reason and tolerance. In that state all people
were equal and independent, and none had a right to harm another's "life, health, liberty, or
possessions." The state was formed by social contract because in the state of nature each was his own
judge, and there was no protection against those who lived outside the law of nature. The state should
be guided by natural law.
• Rights of property are very important, because each person has a right to the product of his or her labor.
Locke forecast the labor theory of value. The policy of governmental checks and balances, as delineated
in the Constitution of the United States, was set down by Locke, as was the doctrine that revolution in
some circumstances is not only a right but an obligation. At Shaftesbury's behest, he contributed to the
Fundamental Constitutions for the Carolinas; the colony's proprietors, however, never implemented the
document.
• Locke based his ethical theories upon belief in the natural goodness of humanity. The inevitable
pursuit of happiness and pleasure, when conducted rationally, leads to cooperation, and in the long run
private happiness and the general welfare coincide. Immediate pleasures must give way to a prudent
regard for ultimate good, including reward in the afterlife. He argued for broad religious freedom in
three separate essays on toleration but excepted atheism and Roman Catholicism, which he felt should
be legislated against as inimical to religion and the state. In his essay The Reasonableness of Christianity
(1695), he emphasized the ethical aspect of Christianity against dogma.
General will: Rousseau, Jean Jacques ( 1712–78)
• Rousseau, Jean Jacques (1712–78) was Swiss-French philosopher, author, political theorist, and
composer.
• Rousseau is fundamentally a moralist. As a moralist, he is also, unavoidably, a political theorist. His
thought begins with the assumption that we are by nature good, and with the observation that in society
we are not good. The fall of humanity was, for Rousseau, a social occurrence. "But human nature does
not go backward, and we never return to the times of innocence and equality, when we have once
departed from them."
• With regard to the social order, Rousseau's aim is freedom. It is perfect submission of the individual to
what he termed the general will.
• The general will is what rational people would choose for the common good. Freedom, then, is
obedience to a self-imposed law of reason, self-imposed because imposed by the natural laws of
humanity's being. The purpose of civil law and government, of whatever form, is to bring about a
coincidence of the general will and the wishes of the people. Society gives government its sovereignty
when it forms the social contract to achieve liberty and well-being as a group. While this sovereignty
may be delegated in various ways (as in a monarchy, a republic, or a democracy) it cannot be transferred
and resides ultimately with society as a whole, with the people, who can withdraw it when necessary.
• Rousseau's political philosophy assumes that there really is a common good, and that the general will is
not merely an ideal, but can, under the right conditions, be actual. And it is under such conditions, with
the rule of the general will, that Rousseau sees our full development taking place, when "the advantages
of a state of nature would be combined with the advantages of social life." Because he had such faith in
the existence of the common good and the rightness of the general will, Rousseau was extreme in the
sanctions he was willing to allow for its achievement: "If anyone, after publicly recognizing these
dogmas, behaves as if he does not believe them, let him be punished by death: He has committed the
worst of all crimes, that of lying before the law."
Justice as Fairness: John Rawls (1921-2002 )
• Harvard philosopher John Rawls (1921-2002 ) developed a conception of justice as fairness in his now
classic work A Theory of Justice . Using elements of both Kantian and utilitarian philosophy, he has
described a method for the moral evaluation of social and political institutions.
• Imagine that you have set for yourself the task of developing a totally new social contract for today's
society. How could you do so fairly? Although you could never actually eliminate all of your personal
biases and prejudices, you would need to take steps at least to minimize them. Rawls suggests that you
imagine yourself in an original position behind a veil of ignorance . Behind this veil, you know nothing of
yourself and your natural abilities, or your position in society. You know nothing of your sex, race,
nationality, or individual tastes. Behind such a veil of ignorance all individuals are simply specified as
rational, free, and morally equal beings. You do know that in the "real world", however, there will be a
wide variety in the natural distribution of natural assets and abilities, and that there will be differences
of sex, race, and culture that will distinguish groups of people from each other.
• In this original position, behind the veil of ignorance, what will the rational choice be for fundamental
principles of society? The only safe principles will be fair principles, for you do not know whether you
would suffer or benefit from the structure of any biased institutions. Indeed the safest principles will
provide for the highest minimum standards of justice in the projected society.
• To use a more mundane illustration, imagine that you had the task of determining how to divide a cake
fairly among a group of individuals. What rule or method should govern the cutting? A simple one would
be to let the person who does the cutting receive the last piece. This would lead that person to cut all
pieces as equally as possible in order to receive the best remaining share. (Of course if the pieces were
cut unequally, someone would get the largest share, but if you are the cutter, you can hardly rely on that
piece being left over at the end.)
• Rawls argues that in a similar manner, the rational individual would only choose to establish a society
that would at least conform to the following two rules:
1. Each person is to have an equal right to the most extensive basic liberty compatible with similar
liberty for others.
2. Social and economic inequalities are to be arranged so that they are both: a) reasonably
expected to be to everyone's advantage and b) attached to positions and offices open to all.
• Along Kantian lines, the first principle--often called the Liberty Principle -- provides for basic and
universal respect for persons as a minimum standard for all just institutions. But while all persons may
be morally equal, we also know that in the "real world" there are significant differences between
individuals that under conditions of liberty will lead to social and economic inequalities. The second
principle--called the Difference Principle --permits this condition and even suggests that it will be to the
advantage of all (similar to the utility principle), but only if it meets these two conditions.
Amartya Sen’s Criticism
• Amartya Sen has raised concerns over Rawls' emphasis on primary social goods. He has argued that we
should attend not only to the distribution of primary goods, but also how effectively people are able to
use those goods to pursue their ends (capability approach).
• The reason is that this emphasis excludes consideration of the variability in individuals’ actual abilities to
convert resources into valuable outcomes. In other words, two people with the same vision of the good
life and the same bundle of resources may not be equally able to achieve that life, and so resourcists’*
neutrality about the use of resources is not as fair as they believe it is.
• (Resourcism is defined by its neutrality about what constitutes the good life.)

Deontologocal and Duty-based Ethics
• Duty-based ethics teaches that some acts are right or wrong because of the sorts of things they are, and
people have a duty to act accordingly, regardless of the good or bad consequences that may be
produced.
• People have a duty to do the right thing, even if it produces a bad result. So, for example, the
philosopher Kant thought that it would be wrong to tell a lie in order to save a friend from a murderer.
• If we compare Deontologists with Consequentialists we can see that Consequentialists begin by
considering what things are good, and identify 'right' actions as the ones that produce the maximum of
those good things.
• Deontologists appear to do it the other way around; they first consider what actions are 'right' and
proceed from there. (Actually this is what they do in practice, but it isn't really the starting point of
deontological thinking.)
• So a person is doing something good if they are doing a morally right action.
Criticism
• Duty-based ethics sets absolute rules. The only way of dealing with cases that don't seem to fit is to build
a list of exceptions to the rule.
• Because duty-based ethics is not interested in the results it can lead to courses of action that produce a
reduction in the overall happiness of the world.
• Duty-based ethics doesn't deal well with the cases where duties are in conflict.
Strengths
• Duty-based ethical systems tend to focus on giving equal respect to all human beings.
• This provides a basis for human rights - it forces due regard to be given to the interests of a single person
even when those are at odds with the interests of a larger group.
• Kantian duty-based ethics says that some things should never be done, no matter what good
consequences they produce. This seems to reflect the way some human beings think.
• Consequentialist ethical theories bring a degree of uncertainty to ethical decision-making, in that no-one
can be certain about what consequences will result from a particular action, because the future is
unpredictable.
• Duty-based ethics don't suffer from this problem because they are concerned with the action itself - if an
action is a right action, then a person should do it, if it's a wrong action they shouldn't do it - and
providing there is a clear set of moral rules to follow then a person faced with a moral choice should be
able to take decisions with reasonable certainty.
• Consequentialist theories don't pay direct attention to whether an act is carried out with good or bad
intentions; most people think these are highly relevant to moral judgements
• If a person didn't intend to do a particular wrong act - it was an accident perhaps - then from a
deontological point of view we might think that they hadn't done anything deserving of criticism. This
seems to fit with ordinary thinking about ethical issues.
Kant
• Kant, the German philosopher, lived his life on the lines of Categorical Imperative which he stated.
Kant’s life was so organized, disciplined, rather mechanical and time bound that people in Konigsberg
used to set their watches according to his activities. He remained unmarried and lived his uneventful life
within Konigsberg till his death. Kant was the propounder of critical philosophy. He reconciled
empiricism and rationalism. Kant always respected ‘Good’ will and ‘Moral Law’.
• Deontological theories place special emphasis on the relationship between duty and the morality
of human actions. Acts are inherently good or evil regardless of the consequences of act. The theory of
Immanuel Kant is Deontological theory. It gives importance to the performance of duties irrespective of
the consequences.
• Kant believes that moral law arises from pure will. It arises from free and rational will which is self-
determined and self- legislative. A person is free when he is bound by his own will and not by the will of
others.
• Moral law is autonomous as the source and the authority behind the law is the individual’s own will. The
moral law does not operate through the influence of external factors. Each person’s own reason is the
authority, the legislator and the executor of the moral law. Morality is autonomous, universal and
unconditional.
• For example: An autonomous state is one in which the laws are made by the will of the people in that
state. The laws have no legitimate authority when they are imposed by another state as it happened
during colonization.
• Kant regards the moral law imposed by practical reason as Categorical Imperative. Categorical
Imperative is the internal law imposed by conscience upon itself. Kant distinguishes Categorical
Imperatives from Hypothetical Imperatives.
A hypothetical imperative is assertorial. It is an Moral law is an imperative or command which

assertion of fact. e.g. The psychological law, “ should be necessarily obeyed. It is not an assertion
All persons act to relieve a feeling of want”. It but a statement of standard
is a statement of fact.
A hypothetical imperative is conditional. It is a Moral law is categorical i.e. it is unconditional. It is not

means to some other end. If we want to enjoy a means to some other goals. It is an end in itself. It
good health, we must observe the laws of admits no questions. It demands unconditional
hygiene. obedience.
A hypothetical imperative is derivative. Moral law is a priori. It is not derived from
Natural laws are derived from experience. It experience. It is known through reason.
depends upon empirical facts for its
obedience.
A hypothetical imperative can be set aside by Moral law cannot be set aside by any higher laws.
more higher laws. It is the
If the circumstances change, it may change. Categorical imperative and ought to be followed in all
situations.
A hypothetical imperative is relative and Moral law or categorical imperative is to be obeyed
subjective. It applies to different individuals in universally. It applies to all persons. It is command to
different forms. all rational beings.
• Concept of Good Will: Kant holds that Good Will is the only good. Kant says “Nothing can possibly
be conceived in the world or even out of it, which can be called good without qualification, except a
good will.” It is the only Jewell that shines by its own light.
• A good will is one that habitually wills rightly. The rightness or wrongness of volition depends wholly
upon its motive.
• An action is moral, if its motive is accompanied by good will. Wealth, talent and power are not good in
themselves. If they are associated with bad motive they are not good. When these are accompanied by
good will, wealth, talent, power etc. are good.
• Kant says, “Worth of moral action lies, not in the purpose to be attained by it but in the maxim in
accordance with which it is decided upon.”
• Good will is the rational will. It is autonomous and self- legislative. It lays down its own laws. While
obeying the maxim of good will, man follows his own higher self. Thus man is truly free in following good
will.
• Good will follows categorical imperative i.e. moral law, laid down by it. Moral law is to be followed out of
pure respect for it. It is to be obeyed out of consciousness of duty and not due to emotions, feelings or
desires. Moral life is the life of pure reason. Feelings and emotions ought to be completely
suppressed. To give way to compassion or love is irrational and thus non moral. To lead moral life, the
will ought to be guided by its own moral law or categorical imperative. Kant says the will is free when it
acts solely from the sense of duty. The true rule of life is “Duty for duty’s sake.”
• According to Kant an action is right or moral when a) it conforms to moral law b) the person
performs it out of pure respect for moral law i.e. “duty for duty’s sake”.
• The moral law, i.e. categorical imperative is a pure form without matter. It cannot tell us what we
should do or what we should not do. It simply tells us that actions should conform to a form. Kant does
not tell us about the contents of our actions. He maintains that our actions should be in accordance with
principles of moral law. Our actions should self-consistent. The moral law or the categorical imperative is
a pure form, devoid of content.
Principles of Morality
Kant lays down following rules of conduct to make the moral law i. e. the Categorical Imperative more
definite:
1. Act only on that principle which can be a Universal law.
This principle shows that what is right is universal. Kant says, Act in such a way as you could wish
that everyone else should act in same way. Kant gives the example of breaking promises. This act is
wrong because it cannot be universalized. If everyone breaks promise, no one can make any promise. So no
promises would be made even to break it. If everyone commits suicide in despair no one would be left to
commit suicide. According to Kant, this maxim states unity of the form. This is the Formula of Universal Law.
2. Do not use any person including yourself as only means.
This maxim holds a person as an end in itself and not as a means. Man is essentially a rational being. The
rational nature is an end and has absolute value. Thus rationality of human beings ought to be respected.
We should respect our own personality and that of others. Personality has an absolute worth. To make a
false promise to a creditor is to use him as a means to one’s profit and not to respect him as a person.
Similarly we should not allow ourselves to be used as means to others. According to Kant, this is the
principle of inherent dignity of man. This is the Formula of End- in-itself.
3. Act as a member of Kingdom of ends. (Autonomy of morality)
A Kingdom of Ends, is an ideal society of rational beings following Moral law. Rationality is universal. So,
all persons following the Moral Law should live in perfect harmony with one another. Third maxim holds
that, every human being including oneself has intrinsic value. Everyone in this kingdom is sovereign i.e.
imposes moral law upon himself and subject at the same time i.e. he obeys the moral law imposed by
himself. All rational and self-ruled beings stand on equal grounds. According to Kant, this is synthesis of form
and matter.
The complete Good: Virtue & Happiness
• Kant believes that virtue is the supreme Good. However it is not complete good. The complete Good
consists in association of virtue with happiness. To lead moral life, a man ought to pursue virtue for its
own sake and not for the sake of happiness. The moral end consists in promotion of one’s own
perfection and the happiness of others.
• Virtue depends upon good will within our control. Happiness depends upon the external circumstances
which are beyond our control. Virtue does not include happiness, nor does happiness include virtue.
The harmony of virtue and happiness is brought about by the God.
Natural-Rights Theory
• Another important variety of deontological ethics is natural-rights theory. Although the social-contract
theories of Hobbes and Locke both presupposed and justified the existence of some natural rights, some
later political philosophers took the notion of natural rights as absolute and defined the scope and
limits of government power on the basis of this assumption. The leading 20th-century representative of
this line of thinking, the American philosopher Robert Nozick (1938–2002), held that the state should
have no more than minimal powers—essentially the powers to protect citizens’ rights to life and
property—because only a state with those powers could have come about without violating anyone’s
natural rights.
FEMINIST ETHICS : CAROL GILLIGAN
• Feminist Ethics is an attempt to revise, reformulate or rethink traditional Ethics. Feminists have
developed a wide variety of gender-centred approaches to ethics. For ages, ethical thinkers have
talked about two great moral imperatives. ‘Justice’ and ‘love’. The concept of ‘love’ is replaced by the
concepts of ‘goodness’, ‘utility’ etc. Carol Gilligan, like a few other feminists, has emphasied issues
related to women’s traits and behaviours, particularly their ‘care giving ones’. Gilligan’s ethical theory is
essentially based on the “communal nature of women.” The theory is titled as ethic of care as against
typical conventional male oriented ethic of justice.
• According to Gilligan under the ethic of justice, men judge themselves guilty if they do something wrong.
Where as under the ethic of care, women are reluctant even to judge the action. This reluctance to
judge itself may be the indicative of the care and concern for others. Thus women not only define
themselves in a context of human relationship but also judge themselves in terms of ‘care and concern’.
As a result of this a woman’s judgement, her moral deliberations become very different. Her voice is
different Gilligan, however, hasn’t called it a woman’s voice, but a different. voice, since she doesn’t
want to make this theory gender biased and wants to suggest that there may be different ways of
looking at moral behaviour.
• Gilligan further brings out the distinction between ‘ethic of care’ and ‘ethic of justice’. On her view the
quality and quantity of relationships is of great importance in both the systems. Individual rights,
equality before law, fair play, a square deal – all these goals can be pursued without personal ties
to others. Justice is impersonal. Whereas sensitivity towards others, loyalty, responsibility, self sacrifice
and peace – making all these reflect interpersonal involvement. Care comes from connection.
The ethic of authenticity: Jean-Paul Sartre
• Jean-Paul Sartre — hold that a personal and subjective moral core lies or ought to lie at the foundation
of individuals' moral acts. In this view public morality reflects social convention, and only personal,
subjective morality expresses true authenticity.
• In order to bring out the case of existential ethic of human freedom and free self-commitment, Sartre
demonstrates the futility of conventional ethic of deontology and consequestialism, which have
dominated the world of moral philosophy for the past two centuries.
• With the example of a young man, (who is confronted with the dilemma of whether to join Army or to
stay with mother who is totally dependant on him). Sartre shows how both the conventional systems of
ethic cann’t guide him. He further states that even the instincts or sentiments of ethic can’t guide him.
He further states that even the instincts or sentiments of the young man, about his mother or
motherland cannot guide him, beyond a point to take the actual decision. The young boy then realizes
how he is condemned to be free and how he has to assume the responsibility of choosing one
alternative over the other.
• The ethic of authenticity, is at the very heart of existentialism. It emphasises the absolute character of
the free commitment by which every man realizes himself in realizing a type of humanity.
• Sartre compares the moral choice with the construction of a work of art. Does one ever ask what is the
picture that he ought to paint? As everyone knows there is no pre-defined picture for him to make; We
are in the same creative situation. When we are confronted with a moral choice what action he
will choose isn’t predetermined, and can never be predetermined.
• Sartre takes this analogy a step further and maintains that as a painting is just one ‘episode’ in the entire
life of the painter, so is the moral action, but one action in the life of the moral agent. As we cann’t say
before the painting that it is going to be good or bad so we cann’t say about the action as well.
• The only caution which Sartre gives in this context is “bad faith”. Bad faith is self deception.” To believe
that I am not free,’ or I am forced to do a particular action,’ is nothing but “Self deception,” One
should not fall in “bad faith”.

Indian Ethics
• Indian thinkers take a synthetic view of life. For them there are no watertight compartments among the
philosophical problems. The Indians have a strong faith in moral order that prevails in this universe.
Everyone has to contribute to universal moral order. Every individual has a role to play in this universe.
Every role brings with it specified duties and responsibilities.
• In Indian view, the obligation of individual is not confined to human society only. It is extended to the
whole of sentient creation. Indian philosophy holds, “Love thy neighbor as thyself and every living being
is thy neighbor”. Moral philosophy in India is truly speaking the art of living a good and disciplined life.
THE FEATURES OF INDIAN ETHICS
Indian Schools of Philosophy are broadly classified into Orthodox (Astika) and Heterodox (Nastika). Six chief
philosophical systems viz. Mimansa, Vedanta, Sankhya, Yoga, Nyaya and Vaisheshika are Orthodox schools
of Indian Philosophy. These schools accept the authority of the Vedas. So they are called as Orthodox or Astika
schools. Three Chief Philosophical Systems viz. the Charvakas, the Bauddha and the Jaina’s are Heterodox
Schools of Indian Philosophy. These schools do not accept the authority of the Vedas. So they are called as
Heterodox or Nastika schools.
All Indian systems of thought whether Orthodox or Heterodox share some common features. The features of
Indian Ethics can be stated as below:-
1. Indian ethics is the oldest moral philosophy in the history of civilization. The remoteness of Indian
ethics is responsible for making it well established in the practical life of the followers. Every school of
Indian Philosophy confirms the endurance of ethical ideals which are unshaken even today.
2. Indian thinkers suggest some practical means of attaining a life of perfection here in this world. The
rules of conduct have been practically followed by the Yoga, the Jain and the Buddhist disciples for
thousand years. The aim of Indian moral philosophy is not only to discuss moral ideals but also to follow
the path leading to the moral Ideals.
3. In Indian Ethics, there is a synthesis of theory and practice, of intellectual understanding and direct
experience of ultimate reality (Kaivalya, Nirvana etc.) In Indian Ethics, intellectualism and moralism are
two wings that help the soul in spiritual flight.
4. Indian ethics is absolutistic and spiritualistic. It aims at realization of supreme reality by transcending
pleasure and pain; even right and wrong and good and evil. The ideals are attainable by spiritual
discipline.
5. Indian Ethics is humanistic. It seeks a balance between individual’s inner and outer life; individual
and social life. Moral laws or code of conduct is prescribed in such a way that individual progress
and social welfare will lead to harmonious living. The goal a morality is the wellbeing of humanity.
6. Indian ethical thinkers preach non-violence, love, compassion and good will for all living beings. It is not
limited to human beings. It includes every living beings, plants, birds, and animals, every visible and
invisible form of life.
7. Indian thinkers believe in the Law of Karma. Law of Karma means that all our actions good or bad
produce their proper consequences into the life of an individual, who acts with a desire for fruits
thereof. It is the general moral law which governs the life of all individuals. Law of Karma is the force
generated by an action that has the potency of bearing fruit. It is the law of the conservation of moral
values. Except Charvakas, all Indian schools accept the Law of Karma.

THE CONCEPT OF DHARMA WITH REFERENCE TO RTA, RNA & PURUSHARTHA
• The concept of Dharma is the unique and comprehensive concept in Indian philosophy. The Sanskrit
word ‘Dharma’ cannot be exactly translated in English language. The word ‘Dharma’ is derived from the
Sanskrit root,’dhr’ which means to sustain, to support or to preserve. In Indian philosophy the word
‘Dharma’ is used in various ways.
• In Rigveda, the word ‘Dharma’ stands for natural or cosmic law. The cosmic law ‘Rta’ reflects in the
society as ‘Dharma’. It also stands for moral laws and moral conduct.
• In Chhandogya Upnishad, ‘Dharma’ stands for the performance of duties related to the stages of life
that is Aashram- Dharma.
• In ‘Eitereya Brahman’ the word ‘Dharma’ stands for right conduct. The king is the preserver of ‘Dharma’
that prescribes code of conduct.
• In Mahabharat, the word ‘Dharma’ is defined as ‘dharanat dharayate ityahu’. ‘Dharma’ is that which
holds together the society.
• In Vaisheshika philosophy, ‘Dharma’ is that which leads to prosperity and the highest good or spiritual
wellbeing.
• In Mimansa philosophy, the word ‘Dharma’ is a Vedic command which ought to be followed.
• Manu Smruti and Yadnyavalkya Smruti, hold ‘Dharma’ as performance of duties prescribed by
individual’s Varna (the class) as well as Aashrama (the stages of life).
• Dr Radhakrishnan wrote, “We may define ‘Dharma’ as the whole duty of man in relation to the
fourfold purposes of life [Dharma, Artha, Kama & Moksha] by members of four groups
[Chaturvarna] and and the four stages [Chaturashrama].”
• Indian ethical view correlates three strings of morality in human life – subjective, social and
spiritual. Purushartha imply achievement of subjective morality that is individuals own goals.
Varnashrama imply social morality. An individual cannot live a solitary life. The concept of Rna implies
the sense of gratitude for whatever a person receives from his fellow beings. An individual’s spiritual
liberation is possible only through disinterested performance of duties.
• The concept Dharma is depicted in the concept of Rta as a Cosmic Law. It is depicted as a Duty in the
concept of Rna in a social sense. The concept of Dharma plays an imp role in the theory of Purushartha.
It guides the individual at fundamental level in the pursuit of values in his life The concepts of Rta (the
eternal cosmic order), Rna (the debts) and Purushartha (the Supreme Ends) provide the foundation to
the moral life of an individual.
The Concept of RTA
• The concept of Rta is the fundamental concept in Vedic philosophy. Rta is the eternal, cosmic and moral
order. Rta represents the basic truth, harmony or system of the universe which no one can violate.
Rta is Truth or truths (Satyasya satyam), centre of centres (Kendrasya Kendram). It is the Divine order
which is designated as “Vrata” in Vedic literature.
• In the physical sphere Rta represents the eternal and inviolable law of nature. Rotation of Heavenly
stars, alteration of day and nights, flow of rivers, oceans, etc. are regulated by Rta. Rta is the unity-in-
difference in the cosmic order. It maintains everything in its correct place.
• The principal of Rta is eternal and omnipresent principal. It is imminent in all the creations of Cosmos.
Rta is the binding principal of this cosmos, whether physical or moral.
• In the moral sphere, Rta is righteousness. It is the measure of morality. Those who follow the path of
Rta, follow the path of Good. They are called Vratani. The path of Rta (Vrata) is consistent with natural
cosmic order. The path of Rta leads a man to harmonious, prosperous and contented life.
• Anrta is opposite of Rta. Anrta represents complete disorder and confusion. The path of Anrta goes
against the natural laws. It leads a man towards disease and death.
• Vedic Gods are Guardians of Rta. [Rtasya Gopa]. However, Gods are not superior to the cosmic and
moral order. Gods themselves are subject to Rta.
• Gods are angry when path of Rta is not followed. Thus Rta is responsible for the apportionment of
reward and punishment. For Gods, Rta has metaphysical relevance and for human beings Rta has
ethical relevance.
• Life of reason leads to righteous behavior that confirms the solidarity and sovereignty of cosmic and
moral order consequently human beings are rewarded by Gods.
• Life of passions (Anrta) leads to chaotic behavior that harms the solidarity and sovereignty of cosmic and
moral order. Consequently human beings are punished by Gods.
• The concept of the eternal, inviolable cosmic and moral order gradually shapes itself in to the Law of
Karma, the peculiar characteristic of Indian philosophy.
Concept of RNA
• Indian ethics has a special characteristic of Ashram system. Every individual by nature passes through
various stages of life. Indian thinkers correlate the stages of individual to the society.
• Indian thinkers prescribed duties to every stages of life. The prescribed duties contribute to the social
welfare and social stability. Ashram system has four stages. Every individual passes through the stages
of a Brahmacharin (a student), a Grihastha (a house holder), a Vanaprastha (retired) and a
Sanyasin (a wandering monk.)
• The stage of a householder is very important for the stability of the society. The individual enters in to
the first unit of society I.e family, by entering Grihasth Ashrama. A householder enjoys the pleasures of
life. At the same time, he has many responsibilities. He has to take care of his family, the guests
and other society members.
• The concept of Rna implies obligation and responsibility. Man is a social animal. His development is
possible, because many other fellow beings have, in some or other way, contributed to his progress. The
individual is under obligation of many members of his society.
• The individual is born with 3 Rnas namely Rishi Rna (debt of sages / teachers), Pitru Rna (debt of the
ancestors) and Deva Rna (Divine debt)
• By repaying three Rnas the individual reaches the stage of ‘Annrunya’ which means freedom from all
Rnas. Only after reaching the stage of Annrunya, an individual can prepare himself for the highest
purushartha- Moksha
• The concept of Rna-traya [3 debts] is a commonly known concept. However, “Shataphath Brahman”
refers to fourth debt Viz. Manushya Rna. It is obligation towards humanity. By helping other human
beings an individual becomes free from debt towards humanity.
Concept of Purushartha
• The Indian thinkers were not only interested in knowing the Ultimate Reality but in realizing the Ultimate
Reality. Philosophy is an art living good life. They prescribed Four Supreme Ends that is Purusharthas.
The term ‘Purushartha’ means the goal or the End that every human being (man or woman) ought
to seek. The Purusharthavada is a comprehensive Indian theory of human values. Man is a
rational, social, moral and spiritual being. His needs are to be satisfied. Good life consists in the
pursuit of four Supreme Ends, namely Dharma (Virtue), Artha (Wealth), Kama (Desire) and Moksha
(Liberation). Artha satisfies material needs of individual, Kama satisfies psychological needs and Moksha
aims at spiritual satisfaction. Dharma accompanies throughout the life.
• Initially only three Purusharthas i.e. Dharma, Artha and Kama were recognized as the supreme ends.
These three supreme ends were named as ‘Trivarga’. Later on Moksha (Liberation) as the supreme end
was introduced. These four Purusharthas are classified into two groups. Artha and Kama are
considered as lower and material values. Dharma and Moksha are considered as higher and spiritual
values.
• Among the four Purusharthas, Dharma is always mentioned first. It is given priority over others
because all human pursuits have to be compatible with moral values and principles. Dharma is said
to be the special characteristic of human beings. All living organism are indulged in eating, sleeping,
tear, and sex. Dharma is the distinguishing characteristic of Human beings. Dharma indicates moral and
reflective awareness. Man is essentially a rational and spiritual being. He is not satisfied with the
mere satisfaction of biological needs of hunger, sex and safety. He has higher needs – psychological,
moral and spiritual.
• Dharma is as ‘duty’ is classified into Sadharana Dharma that is General virtues and duties and

Vishesha Dharma that is Special virtues and duties.
• Sadharana Dharma includes the actions which are indicative of the general virtues like non-violence in
thought, word and deed, truthfulness, non-stealing, purity, knowledge, veracity, patience, gentleness,
forbearance, honesty, self-control, charity, moderation, compassion, respect for others’ property and
contentment. Such virtues and duties are obligatory on all human beings irrespective of their class or
creed. These virtues and duties are useful for self-development. They are self-regarding as well as
other-regarding virtues
• Vishesha Dharma is related to one’s class in society and to the particular stage of life. Vishesha
Dharma is classified into two Varna Dharma and Ashrama Dharma.
• Prof Shah and Dr. Sunder Rajan believe that the theory of Purusharthavada is the perfect moral theory.
All human problems can be solved by Purushartavada. The four Supreme Ends form one complete
whole. One Purushartha is meaningless without another. These Supreme Ends can coordinate
individual and social ideals at any time. They define the very human nature in terms of goals.
• Four Purushartha are intimately connected with one another. Dharma leads to Artha, Artha leads to
Kama, Kama leads to Moksha. There is integrity among Four Purusharthas. Every Supreme End
(Purushartha) forms foundation for next Supreme End. Dharma accompanies Artha. Artha is means
to Kama and Kama leads to Moksha. Dharma without Moksha leads to mere rituals. Artha without
Dharma is greediness. Kama without Artha will be lust. Moksha without other Purusharthas will be
hollow and abstract.
THE IDEA OF NISHKAMA KARMA IN THE BHAGWAD GITA
• A common man always hopes for the reward of his actions. Desires bind a man. The performance
of duties has dual attachment. 1. Feelings of an agent 2. Interest in the fruits of the action.
• Every action results in reaction and thus the chain of actions continue. This chain i.e. the bondage
can be stopped by detachment.
• The detachment is twofold. Firstly one has to realize that true agent of all activities is prakriti and not the
individual. Secondly the interest and desire regarding the fruits of action should be given up.
• The Gita preaches the path of Nishkam Karma. Our duties must be performed without selfish motive.
We have to offer the fruits of our actions to the Divine. We have a right to the performance of
our duties but we do not have any right to the rewards of our actions. Actions are our sphere, fruits
are not our concern.
• The ideal of the Gita is performance of duties in a detached spirit. The Gita teaching stands, not for
renunciation of action but for renunciation in action. The Gita does not preach to renounce everything
but to renounce the selfish desires and the fruits of one’s actions. The individual should give up any
expectation for the rewards. His actions should be the performance of his prescribed duties.
• The Gita ethics is neither hedonistic nor ascetic. It condemns the wild pursuit of pleasures, as well as
suppression of desires. The Gita prescribes controlled satisfaction of humanly desires.
• Some thinkers equate Nishkam Karma of Geeta to Kantian concept of duty but some other believe that
Nishkam Karma is not deontological but teleological because here the aim of nishkam karma is moksha.
Buddhist Ethics
(Note: It is assumed that you have read basics of Buddhism and Jainism as part of history and art and culture)
• Essentially, according to Buddhist teachings, the ethical and moral principles are governed by examining
whether a certain action, whether connected to body or speech is likely to be harmful to one's self or to
others and thereby avoiding any actions which are likely to be harmful. In Buddhism, there is much talk
of a skilled mind. A mind that is skilful avoids actions that are likely to cause suffering or remorse.

• The two most important systems of moral discipline in Buddhism are the Five Precepts, which apply to
lay people, and the Vows of Individual Liberation (Skt. prātimokṣa) which apply to monks and nuns.
Accepting these commitments is a crucial part of what defines someone as a Buddhist lay person or as a
Buddhist monastic. The Five Precepts are quite similar to basic lists of prohibitions in other great world
religions: those who take them make a commitment to refrain from killing, stealing, sexual misconduct,
lying, and drunkenness. The Vows of Individual Liberation are stricter, ruling out all forms of sexual
activity and laying down detailed regulations for monastic etiquette and deportment.
Lord Buddha’s teaching to lead the path beyond evil is known as Four Noble truths (Chatvari
Aryasatyani) . The Fourth noble truth in Buddhism is about the path to reach a state free from misery i.e
Nirvana. This noble path is eightfold. This is essentially a filled with moral percepts. The Arya Ashtanga
Marg of Buddha is as follows-
1. Right Views [Samyak Drishti]
Right view is defined as the correct knowledge about the Four Noble Truths. Such knowledge helps
moral reformation and leads us to Nirvana. Ignorance is the main link of the chain of 12 causes. So
when ignorance, the root course is removed by Right Views, the whole chain can be broken.
2. Right Resolve [Samyak Sankalpa]
Right resolve is the firm determination to reform life, in the light of truth. The aspirant has to renounce
the worldliness, to give up ill feelings towards others and to desist from doing any harm to them.
3. Right Speech [ Samyak Vacha ]
Right speech is the control of speech. Speech is the reflection of individual’s character. So speech of the
individual indicates that right resolve has become part of the self. Right speech consists in abstention from
lying, slander, harsh words and frivolous talk.
4. Right conduct [ Samyak Karmanta]
Right conduct is unselfish action. It is the outcome of right knowledge, right resolve and right speech. Right
conduct includes five vows viz. “Panchashila’.
`Panchshila’ is similar to Vrata’s of Jainism. These are the rules of conduct to be followed by the aspirant.
These vows consist in restraining oneself from killing, stealing, sensuality, lying and intoxication.
5. Right Livelihood [Samyak Ajivika ]
Right livelihood is maintaining one’s life by honest means. In every action, at every moment, the
aspirant’s righteous character must be reflected. No forbidden means to be adopted to maintain one’s
life.
Right livelihood is the indication of the transmutation or sublimation of the character of the aspirant. It
is the conversion of the whole personality from the gross, ignoble life of indulgence to the pure, noble
life.
6. Right Effort [Samyak Vyayama ]
Right Effort is constant Endeavour to maintain moral progress. There is always a risk of deviation from
righteous path. The moral progress can be maintained by ruling out old evil thoughts and
preventing evil thoughts from arising a new. The empty mind should be filled up with good ideas and
retaining these good ideas.
7. Right Mindfulness [ Samyak Smruti]
Right Mindfulness is the constant contemplation over the perishable nature of things. The constant

remembrance of the true nature of worldly objects including one’s body, helps the aspirant to remain free
from attachment and consequently from the misery.
8. Right Concentration [Samyak Samadhi]
Right Concentration is deeper and deeper stage of meditation to attain Nirvana. Right Concentration has
four stages of meditation
1. First stage of concentration involves reasoning and investigation regarding Truths. The First stage brings
joy and delight.
2. Second stage of concentration involves rising above the reasoning of Truths. The second stage brings
internal joy and calmness.
3. In the Third stage of concentration all passions and views disappear. The Third stage brings
indifference to joy but the feeling of a physical relaxation persists.
4. Fourth stage of concentration involves detachment from physical relaxation too. It is state of Nirvana,
a state of perfectpeace and self-possession.
The stage of Right concentration is a gradual march towards universality. Such march can be facilitated by
constantly cherishing Four Sublime moods (Brahmavihara) viz.
Love (Maitri), Compassion (Karuna), Cheerfulness (Mudita) and Impartiality (Upeksha)
The aspirant who attains Nirvana is called Arhat i.e. a venerable person.
In the old books of Buddhism, the Noble Eightfold path is summarized into Three-fold path namely
Right Knowledge, Right Conduct and Right Concentration. Right Knowledge includes right views and right
resolve, Right Conduct includes right speech, right conduct, right livelihood and right effort. Right
concentration includes right mindfulness and right concentration.
Jainas
The Jainas believe that ignorance is the root cause of bondage. The Jainas prescribe the threefold path
of right faith, right knowledge and right conduct for liberation. Right conduct is essentially related to
morality.
Vratas - The principles of morality
The essential stage of Right conduct is to take five vows (Vratas). These vows are the basic rules of
the conduct viz. Non- injury (Ahimsa), Truthfulness (Sunruta), Non-stealing (Asteyam), Celibacy
(Brahmacharya) and Non-possession (Aparigraha). The purpose of five vows is building a strong character,
self- purification and self- realization.
There is only one fundamental Five fold spiritual discipline in Jainism. In the case of the monk, it is
extremely strict, rigid and puritanical. The vows prescribed for the ascetic are called as Mahavratas (the
great vows). The great vows lead the monk towards absolute renunciation.
The five fold spiritual discipline in the case of the layman or the house holder is modified and diluted.
The Vows prescribed for the layman are called as Anuvratas (the atomic or lesser vows). The first three
vratas viz. Ahimsa, Sunruta and Asteyam are same for the layman. The last two vows are modified.
Brahmacharya is restricted to chastity and Aparigraha is restricted to contentment. The adoption of
Anuvrata is the training for the layman to rise to the level of the monk. The code of conduct for the
layman and the monk is the same differing only in the degree.

The Charvaka Hedonism
• Indian thinkers advocated four Supreme Ends (Purusharthas) viz. Dharma (Virtue), Artha (Wealth),
Kama (Desire) and Moksha (Liberation). The Charvakas accept reality of this empirical world and
the physical body as the soul. Hence the Charvakas deny Dharma and Moksha as the supreme
ends. They accept Kama as the primary goal of life.
• The Charvakas deny moral and spiritual values [Dharma and Moksha] and recognize only material
[Artha and Kama] values. The economic values (Artha) are accepted as means to derive individual
pleasures[Kama]. Artha is subordinate to Kama as wealth is means to sensuous enjoyment. The
Charvakas advocate Hedonism for they accept satisfaction of desires - pleasure as the Supreme End
of life. [kama eva ek pu$Yaa)a-:] The Charvaka school is the only school in Indian tradition that
advocates hedonistic ethics.
• The Charvakas believe that human existence is confined to the physical body and to this life. So the
physical pleasure is the only good thing one can obtain. The goal of human life is to obtain the
maximum amount of pleasure and to avoid pain, in this life. Thus, the Charvakas advocate Gross
Egoistic Hedonism.
• Individual existence in the material body is bound up with pleasure as well as pain. According to
the Charvakas, pleasure is always associated with pain. There is no state such as Absolute
Happiness. Pleasure, though mixed up with pain is the only possible good. One can try to
minimize the pain as much as possible; the existence of pain can not be eradicated. ‘No wise man
will give up eating fish because there are bones in the fish’. ‘No one will give up sowing rice because
there is a fear of its destruction by animals’. Wisdom lies in adopting pleasures and eschewing pains.
• One should always seek the pleasures of present life and give up the futile hope of future
pleasures. ‘Rather a pigeon today than a peacock tomorrow’. ‘A bird in hand is worth two in the
bush’. Thus the Charvakas advocate immediate satisfaction of one’s desires. All pleasures are
equal. There is no qualitative or quantitative difference among pleasures. The satisfaction of
desires is the ideal of life. The immediate pleasures are preferred to remote pleasures.
• The past is dead and the future is uncertain. The present alone is in the possession of individuals.
So the present pleasures cannot be sacrificed. The Charvakas preached, “So long as one lives,
pursue happiness, enjoy all sensuous pleasures, once the body becomes ashes, how can it ever
return here?
o “yavat jivet sukham jivet rinam kritvã dhritam pibet bhasmi- bhutasya dehasya punarãgamanam
kutah.”
• `Personal Pleasure’ in this life, is the sole aim of every individual. Pleasure is the criterion of
morality. A good action is one which brings more pleasure than pain and a bad action is that
which brings more pain the pleasure. The Charvakas seek morality in individual pleasure. In the
act of seeking pleasures, the Charvakas advocate equal freedom to women. It shows their liberal
attitude towards women. They reject Vedic authority and hence oppose all religious and Vedic
ceremonies and rites.
• The Charvakes preach an egoistic ideal i.e the pursuit of individual sensuous pleasure by fair
means. It was argued that one should earn wealth by agriculture, commerce, royal service, etc.
• The Charvakas pursuit of individual pleasures was severely criticized by other Indian Schools of
philosophy. Later on, some wise Charvakas like Vatsyayan, refined their views, regarding the nature
of pleasures and the means for seeking pleasures.

Ethics in Arthasastra
Kautilya’s Arthasastra is one of the most widely known treatises of ancient India. Arthasastra which was written
primarily as a book of codes for efficient administration by the monarch also includes issues pertaining to foreign
relations, social order, wealth creation both for sovereign and his subjects, taxation principles, international
trade issues, labour theory of value, etc.
Many thinkers undermine the ethical importance of Arthasastra because a number of immoral and unethical
practices such as conspiracies, black magic, violence etc. find place in Arthasastra. However, here are few points,
which emphasize the ethical importance of Arthasastra.
1. Kautilya recommended cruel/unethical measures only against enemies and traitors that too in
emergencies. International ethics is still facing the same dilemma.
2. Concept of Welfare state (Yogakshema) and good governance, Duties of King and officials as
enshrined in Arthasastra are very relevant for an effective, efficient and ethical administration.
Prajasukhe Sukham Rajnah Prajanam cha Hite Hitam | Naatmapriyam Hitam Rajnah Prajanaam tu
Priyam Hitam || (In the happiness of the subjects lies the happiness of the king; in their welfare his
welfare. The king shall not consider what pleases himself as good; whatever pleases his subjects is
only good for him.)
3. The social contract in Kautilya's Arthasastra gives the ethical basis of governance.
4. The term artha used by Kautilya has a broader meaning beyond personal wealth. Unlike the modern
capitalist system where individual is the prime focus, Kautilya regards society above the individual
interest. Kautilya’s Arthashastra identifies a crucial role for state/government for the material well-
being of the nation and its people. He regards money as valuable only to the extent it serves as a
means to acquire goods. It is not desirable for its own sake. And thus the Arthasastra guides
individuals to mould their lives for ethical wealth generation. In modern times, corporate scandals
like Enron, Tyco and Satyam have time and again brought forth the importance of ethics in economic
and corporate affairs.
5. The Arthasastra lays down for each individual, to whichever varna and asrama he may belong, the
duties of ahimsa (refraining from injury), satya (truthfulness), sauca (purity), anasuya (freedom from
malice), anrsamsya (compassion) and kshama (forgiveness). These ideals of conduct are meant for
individuals. The Arthasastra regards them as obligatory, though the conduct of public life shall not be
guided by rules of individual morality.
6. The Sastra lays down that the ruler is required to safe-guard the social order based on the varna and
the asrama system.This order is believed to have been prescribed in the Veda and, as such, divinely
ordained. Therefore, it is considered immutable. The state had no role in its creation. So, it does not
have any role to try to modify it. The duty of the state is only to preserve this order and not to allow
it to be disturbed in any way. In this respect, the Arthasastra shares the same view of the
Dharmasastra.
Modern Indian Thinkers

Swami Vivekananda(1863-1902): New Principle of Morality and Ethics
• The prevalent morality, in both individual life and social life, is mostly based on fear – fear of the police,
fear of public ridicule, fear of God’s punishment, fear of Karma, and so on. The current theories of ethics
also do not explain why a person should be moral and be good to others. Vivekananda has given a new
theory of ethics and new principle of morality based on the intrinsic purity and oneness of the Atman.
We should be pure because purity is our real nature, our true divine Self or Atman. Similarly, we should
love and serve our neighbours because we are all one in the Supreme Spirit known as Paramatman or
Brahman.
• Further, Swami Vivekananda said Ethics always say ‘not I but thou’, which is the background of all ethical
codes. It implies the recognition of non-individuality – that you are part of me and I of you; the
recognition that in hurting you I hurt myself and in helping you I help myself. It is this which helps in
shaping certain attitudes which an individual develops while working in a group or an organization.
These attitudes lead to moral excellence in all spheres of life.
Selected Moral Teachings of Swami Vivekananda:
• Education is the manifestation of the perfection already in man.

• We want that education by which character is formed, strength of mind is increased, the intellect is
expanded, and by which one can stand on one's own feet.
• So long as the millions live in hunger and ignorance, I hold every man a traitor who, having been
educated at their expense, pays not the least heed to them.
• Whatever you think, that you will be. If you think yourselves weak, weak you will be; if you think
yourselves strong, strong you will be.
• Strength, strength it is that we want so much in this life, for what we call sin and sorrow have all one
cause, and that is our weakness. With weakness comes ignorance, and with ignorance comes misery.
• Purity, patience, and perseverance are the three essentials to success, and above all, love.
• Religion is the manifestation of the Divinity already in man.
• Teach yourselves, teach everyone his real nature, call upon the sleeping soul and see how it awakes.
Power will come, glory will come, goodness will come, purity will come, and everything that is
excellent will come when this sleeping soul is roused to self-conscious activity.
• They alone live who live for others, the rest are more dead than alive.
• This is the gist of all worship – to be pure and to do good to others.
• It is love and love alone that I preach, and I base my teaching on the great Vedantic truth of the
sameness and omnipresence of the Soul of the Universe.
Mahatma Gandhi
• For Gandhi there is no watertight compartment between personal/private/social ethics. For Gandhi,
dharma is everything. His ethics is guided by what Lord Krishna in Bhagvad Gita [Chapter III, Verse 201
enunciated several thousand years ago i.e. “Loka samgrahamevapi sampasyankar tumarhasi”. Gandhi set
an example of self-sacrifice, demonstrated the highest standards of personal integrity, honesty, pristine
purity, transparent public and private life, fairness and justice which are the basic ingredients of
Gandhi’s ethics. Dharma, in the Indian tradition, commands morality in the sense of righteous conduct.
Mahatma Gandhi has raised dharma to a higher pedestal, signifying a quality through which we know
“our duty in human life and our relation with otherselves”.
• According to Gandhi, moral degeneration is the root cause of all evils including conflicts · So he
recommends acquisition of moral value such as truthfulness, non-violence or love. self-control,
forgiveness, non-enmity or friendliness, compassion, mercy etc.
• Here is the list of some of the ideas of Gandhi
Problem Solutions
Moral Crisis Non-violence Ashram, Anasakta Karma
Religious Fundamentalism Sarva Dharma Sambhava, Tolerance, Respect towards all Religions
Educational Reform Nai-Talim Adult Education
Social Disturbance Removal of Untouchability, Communal Unity, Sarvodaya, Upliftment of
Women, Prohibition, Service of Backward Classes, Village Sanitation
Political Conflicts Swaraj, Decentralisation of Power. Democracy of Enlightened Majority

Economic Problem Trusteeship, Swadeshi, Bread Labour, Khadi and Village Industries,
Decentralisation of Wealth

Theory of trusteeship
• Gandhi gave the theory of trusteeship. Gandhi had a view that all material property was a social trust.
The owner therefore was not required to take more than what was needed for a moderately
comfortable life. The other members of society who were associated with the property were jointly
responsible with the owner for its management and were to provide welfare schemes for all.
Concept of Truth and God
• For Gandhi ji God is Truth and Love; God is ethics and morality; God is fearlessness. According to Gandhi
ji it is more correct to say that Truth is God than to say God is truth. Truth is not a theory for Gandhi ji
but an ideal of human conduct. Devotion to this Truth is the sole justification for our existence. All our
activities should be centered in Truth. Truth should be the very breath of our life.
Concept of Sarva Dharma Sambhav
• To prevent conflicts caused by religious bigotry, Gandhi suggested "Sarva Dharma Sambhav". According
to him all religions are true and man can not live without religion so he recommends attitude of respect
and tolerance towards all religions.
Criticism of modern state
• Gandhi criticsed modern state because of its coercive aspect and its anti-human thrust. Gandhian
perspective on the theory of State can be best reasoned on the basis of a model that he aspired for
independent India. This polity, the model polity, was embedded in ‘Swaraj’. Self-governance or self-rule
at a general level carried the meaning of ‘Swaraj’.
Selected Moral Teaching of Gandhi
• “Seven Deadly Sins (1) Wealth without work (2) Pleasure without conscience (3) Science without
humanity (4) Knowledge without character(5)Politics without principle (6) Commerce without
morality(7)Worship without sacrifice.”
• “The greatness of a nation and its moral progress can be judged by the way its animals are treated.”
• “True morality consists not in following the beaten track, but in finding the true path for ourselves, and
fearlessly following it.”
Chinese Ethics
Confucius /Confucianism
• A primary ethical concept in Confucianism is li, broadly translated as appropriate behavioural norms. The
concept refers to a set of normative practices in Chinese society that were a central part of social
interactions such as bowing to one’s superior, adhering to the requirements of the three-year mourning
period for one’s parents’ and, more broadly, gestures that were appropriate to one’s social and kinship
status. The concept presents much difficulty for modern interpreters of Confucianism because there is a
sense of a traditional, backward pull in their dictates.
• Confucianism goal is making not only the man virtuous, but also making him the man of learning and of
good manners. The perfect man must combine the qualities of a saint, scholar, and gentleman.
Mohism
The first response to Confucianism was given by the Mohist school, which countered the Confucian ritual focus
with a focus on the notion of human welfare, or "the beneficial. Mohist philosophy closely resembles Western
"utilitarianism," which resolves issues of doubt by asking which alternatives of action, belief, or moral disposition
will produce the greatest net benefit to the human race. Mohist utilitarianism poses such questions about
behavioral norms: which standards of values will maximize human welfare? Mohist doctrine consists of the
answers to that question. (Mohists do not advocate that individuals weigh action alternatives according to their
effect on human welfare, but rather that individuals act according to constant standards determined on a
utilitarian basis.)
Global Ethics
• Issues of globalization have sparked great controversy since the 1980s. Globalization, broadly construed,
is manifested in various forms of social activity including economic, political and cultural life. Practicing
global ethics entails moral reasoning across borders. Borders can entail culture, religion, ethnicity,
gender, race, class, sexuality, global location, historical experience, environment, species and nations.
Ethicists ask how we best address issues of globalization–that is, how we begin to address conflicts that
arise when vastly different cultural norms, values, and practices collide.
• There have been two broad philosophical approaches to address cross-border moral disagreement and
conflict. The dominant approach aims to develop moral theories that are not committed to a single
metaphysical world-view or religious foundation, but are compatible with various perspectives. In other
words, it is a goal to develop a theory that is both ‘thick’ (that is, it has a robust conception of the good
embedded within a particular context, and respects local traditions) and ‘thin’ (that is, it embraces a set
of universal norms). These universalists include human rights theorists, Onora O’Neill’s deontology, Seyla
Benhabib’s discourse ethics and Martha Nussbaum’s capabilities approach. They tend to be associated
with constructing ‘thin’ theories of morality. The other approach, most notably advocated by Michael
Walzer, is communitarianism. Communitarians deny the possibility of developing a single universal
standard of flourishing that is both thick enough to be useful and thin enough to support reasonable
pluralism.
• The debate between these two approaches to global ethics has reached an impasse. Since
communitarians hold that moral norms are always local and valid internal to a particular community,
universalists charge the communitarians with relativism. Moreover, universalists argue that
communitarians fail to provide useful methods for addressing cross-border moral conflict. However, the
communitarians charge the universalists with either positing theories that are too thin to be useful or
advancing theories that are substantive but covertly build in premises that are not universally shared,
and so risk cultural imperialism.
• Martha Nussbaum believes her capabilities theory resolves the impasse and offers a viable approach to
global ethics that provides a universal measure of human flourishing while also respecting religious and
cultural differences. The capabilities approach, she argues, is universal, but ‘of a particular type.’ That is,
it is a thick (or substantive) theory of morality that accommodates pluralism. Thus, she argues that her
theory avoids criticisms applied to other universalists and communitarians.
Applied ethics
• Applied ethics, as the name implies, is the branch of ethics consisting of the application of normative
ethical theories to practical problems. Some of the most compelling issues in contemporary applied
ethics have arisen in the fields of medicine and the life sciences, where continual technological advances
have created new ethical dilemmas for doctors, patients, and researchers(BIOETHICS). Another set of
problems has been raised by the concern among growing numbers of people in the West about the
morality of traditional ways in which humans use animals (e.g., for food, clothing, entertainment, and
scientific research)( ANIMAL RIGHTS). The environmental movement since the 1970s, especially the
emergence of global environmental issues such as ozone depletion and climate change in the late 20th
century, has led to renewed speculation among philosophers about whether insentient things, or the
natural environment as a whole, have moral value, and if so whether inherently or by virtue of their
close relation to other morally valuable things (such as future generations of humans)(
ENVIRONMENTAL ETHICS). Finally, traditional questions regarding the morality of war and the value of
peace have been especially prominent in general political discourse these days due to Iraq war, Libyan
War, Syrian war etc(PACIFISM). Ethics in international sphere, including terrorism, war on terrorism is
also a prominent issue of applied ethics these days.
Selected References-
1. Thinkers and Theories in Ethics (The Britannica Guide to Ethics)

2. Ethics: The Key Thinkers Tom P. S. Angier , Tom Angier
3. Moral Philosophy, Institute of Distance and Open Learning University of Mumbai
4. The Internet Encyclopedia of Philosophy (http://www.iep.utm.edu/)
5. Indian Social Thinkers, NIOS
6. Mahatma Gandhi On Ethics By Mishra, Anil Dutta
7. Websites: http://www.thestudentroom.co.uk/, www.wikipedia.org ,
http://philosophy.lander.edu/ethics/index.html ,
plato.stanford.edu,http://www.infoplease.com/,http://www.belurmath.org/swamivivekananda.htm,
http://www.mkgandhi.org/, http://www.bbc.co.uk/ethics/guide/, http://www.humanities360.com/
Supplementary Material
Ambedkar
• Ambedkar was against any kind of religious morality especially Hindu morality. He once said, "Every
religion preaches morality but morality is not the root of religion. It is a wagon attached to it. It is
attached and detached, as the occasion requires. The action of morality in the functioning of religion is
therefore, casual and occasional".
• Ambedkar believed that Hindu morality is caste morality. The effect of caste on the ethics of the Hindus
is simply deplorable. Caste has killed public spirit. Caste has destroyed the sense of public charity. Caste
has made public opinion impossible. A Hindu’s public is his caste. His responsibility is only to his caste.
His loyalty is restricted only to his caste. Virtue has become caste-ridden and morality has become,
caste-bound. There is no sympathy to the deserving. There is no appreciation of the meritorious. There is
no charity to the needy. Suffering as such calls for no response. There is charity but it begins with the
caste and ends with the caste. There is sympathy but not for men of other caste.
• Ambedkar was in favour of idea of constitutional morality formulated by British historian George Grote.
By constitutional morality, Grote meant… a paramount reverence for the forms of the constitution,
enforcing obedience to authority and acting under and within these forms, yet combined with the habit
of open speech, of action subject only to definite legal control, and unrestrained censure of those very
authorities as to all their public acts combined, too with a perfect confidence in the bosom of every
citizen amidst the bitterness of party contest that the forms of constitution will not be less sacred in the
eyes of his opponents than his own.
Kabir/Kabir Panth
• Kabir Panth’s moral and ethical teaching requires the followers to give up pride, ego, covetousness and
anger and to lead a saintly life. They are required to lead a life full of truthfulness and high moral
standards. Accordingly, those who are in full compliance to the required standards of morality and ethics
are referred to as Gurumukhi. Kabir ethical standards constitute truth, non-violence, charity, love,
forgiveness and contentment. Desire, anger, pride, ego and greed eschew mankind away from the
virtues of preferred good society management.
Socrates
• Socrates equated knowledge with virtue, which ultimately leads to ethical conduct. He believed that the
only life worth living was one that was rigorously examined. He looked for principles and actions that
were worth living by, creating an ethical base upon which decisions should be made. Socrates firmly
believed that knowledge and understanding of virtue, or "the good," was sufficient for someone to be
happy. To him, knowledge of the good was almost akin to an enlightened state.
• He believed that no person could willingly choose to do something harmful or negative. (Moral
Intellectualism). If we believe it’s right to help a drowning child, then it would be fairly shocking to
decide not to do so—and it would less surprising when we decide to help the child.
Stoics
• Stoicism is the Greek philosophical system founded by Zeno of Citium c.300 BC and developed by him
and his successors into the most influential philosophy of the Hellenistic age.
• Although the Stoics succeed Aristotle in the history of ethics but in key ways, their legacy amounts to a
rigorous re-working of the early (‘Socratic’) Plato.
• Stoicism Philosophy is primarily concerned with ethics. The end or purpose of life is arete (excellence)
or virtue which is roughly identified with "happiness."
• "Live life according to nature"—Our actions should agree with the laws of nature
• Since we are rational, we can know the laws of nature and can consciously follow them—rather than
seek to overcome them or wish the laws were different.
• No act is evil in itself; moral evil pertains to the intention, the moral condition from which the acts
proceeds.
Thomas Aquinas
• Thomas Aquinas, (1225 –1274) was an Italian Dominican friar and priest and an immensely influential
philosopher and theologian.
• Aquinas follows Aristotle’s privileging of the contemplative over the practical life, even if his Christian
conception of contemplatio differs from Aristotle’s theôria. He also follows Aristotle in understanding
the cognitive and desiderative aspects of human rationality as inextricably intertwined. Against the
Stoics, therefore, Aquinas insists that passions can be rational, and that rational passions inform fully
engaged human action. Indeed, although reason should exercise a ‘constitutional’ rule over the
passions, its rule should never, on his view, be despotic, since our nature is ‘graced’ by our emotive
capacities. What, then, of the role of virtue, which is just as vital for Aquinas as it is for Aristotle?
According to Aquinas, virtue is a disposition (‘habitus’), which is developed by the habituation of our
passions in line with the requirements of reason. These requirements are, he stresses, never
fundamentally in tension with our nature, but actually fulfil it – because they are what he calls
‘connatural’ with it. And this conception of the virtues as fulfilling our nature underlies Aquinas’
celebrated ‘natural law’ theory: human nature, he holds, is inclined to virtuous ends, and human reason
is capable of discerning these ends without any direct divine assistance.
Hume
• Hume’s moral theory appears in Book 3 of the Treatise and in An Enquiry Concerning the Principles of
Morals (1751). He opens his discussion in the Treatise by telling us what moral approval is not: it is not a
rational judgment about either conceptual relations or empirical facts. To make his case he criticizes
Samuel Clarke’s rationalistic account of morality, which is that we rationally judge the fitness or
unfitness of our actions in reference to eternal laws of righteousness, that are self-evidently known to all
humans, just as is our knowledge of mathematical relations. Hume presents several arguments against

Clarke’s view, one of which is an analogy from arboreal parricide: a young tree that overgrows and kills
its parent exhibits the same alleged relations as a human child killing his parent. “Is not the one tree the
cause of the other’s existence; and the latter the cause of the destruction of the former, in the same
manner as when a child murders his parent?”. If morality is a question of relations, then the young tree
is immoral, which is absurd.
• For Hume, all actions of a moral agent are motivated by character traits, specifically either virtuous or
vicious character traits. For example, if you donate money to a charity, then your action is motivated by
a virtuous character trait. Hume argues that some virtuous character traits are instinctive or natural,
such as benevolence, and others are acquired or artificial, such as justice. As an agent, your action will
have an effect on a receiver. For example, if you as the agent give food to a starving person, then the
receiver will experience an immediately agreeable feeling from your act. Also, the receiver may see the
usefulness of your food donation, insofar as eating food will improve his health. When considering the
usefulness of your food donation, then, the receiver will receive another agreeable feeling from your act.
Finally, I, as a spectator, observe these agreeable feelings that the receiver experiences. I, then, will
sympathetically experience agreeable feelings along with the receiver. These sympathetic feelings of
pleasure constitute my moral approval of the original act of charity that you, the agent, perform. By
sympathetically experiencing this pleasure, I thereby pronounce your motivating character trait to be a
virtue, as opposed to a vice. Suppose, on the other hand, that you as an agent did something to hurt the
receiver, such as steal his car. I as the spectator would then sympathetically experience the receiver’s
pain and thereby pronounce your motivating character trait to be a vice, as opposed to a virtue.
Hegel
• Hegel was opposed to Kantian morality.

• Hegel’s view on ethics is concentrated on the idea that our moral integrity as individuals is based more
on our social community, than some universal set of rules.
• The formulation of morals comes from the influences that surround a particular persons upbringing.
Every person has an idealized set of morals based on his/her background. He says, “the locus of morals
not in the universal and necessary laws of reason, but in the particular rules and dictates of the family”.
Ethics and Marxism
• The issue of morality in Marxism is a complex question. Marxists believe that end justifies the means.
Many thinker consider Marxists as immoral because they recommend violence and killing but many
others believe that it Marxism possess different kind of morality.
• Marxists believe that “old morality”—the morality of the reigning capitalist class—exploits the working
class. According to this view, old religious moral codes must be abandoned. For Karl Marx and Frederick
Engels “Thou shalt not steal” establishes a society in which some have property and some do not; such
an establishment is the root of the problem.
• When pursuing Marxist ethics, revolution is the most efficient means for creating a society without class
distinctions. According to Marxists, revolution is unavoidable and it is the only way to overthrow the
bourgeoisie and lift up the proletariat.
• The obligation to work toward the overthrow of the bourgeoisie may very well include the duty to kill.
Morality and Religion
• From the time civilization took birth on this planet, the man has been debating the right way of living
and how they should conduct themselves in society and deal with other human beings, be they are
children, relatives, friends or business associates. Various religions have attempted to provide moral
code for the human beings. Basically the problem facing man is the conflict between divine and un-
divine in him. The stream of mind flows in two different directions, the one leading to virtue the other to
vice. To overcome the conflict and integrate the personality is the aim of all religions. For all practical
purposes all the religions carry the same message, emphasizing the basic harmony of all religions. All
religions propound moral codes not only to carry general obligation and admonition, they also capture
a vision of excellence, of what individual and societies should be striving for. Bharat Ratna Bhagwan Das
says, Commandments of all great religions, on the subject of Ethics, injunctions and prohibitions, do’s
and don’ts, …are identical for all practical purposes. For common man’s understandings basic religious
teachings in all the religions have been reduced to a set of few principal virtues and teachings.
• Moses five Commandments are: 1) Thou shall not kill, 2) Not bear false witness, 3) Not steal, 4) Not
commit adultery, 5) Not covet anything that is thy neighbour’s. The crux of Jesus Christ’s teaching is , ‘ to
love your neighbour as thyself’, which means selfless service.
• The duty of man according to Manu, the lawgiver for Hinduism is Ahimsa, Satyam, Asteyam, Shaucham,
Indriya- nigrahah, Ekam Samiskam Dharmam, Chatur-varne abravit Manuh. Harmlessness, truth,
honesty, cleanliness, restrain of the senses from all erring ways,- this is the duty of man in brief.
• Mohammad commands : 1) Slay none, God has forbidden it, except Justice require it, 2) Avoid false
words, 3) Woman and man who steals shall loose their hand, 4) Intoxicant’s are Satan’s own device, 5)
They who avoid unlawfulness in sex, they only win success. Similar virtues are preached by other
religions such as Buddhism, Confucianism and Jainism.
• Buddha’s five virtues are: 1) Do not kill, 2) Be truthful, do not slander nor lie, 3) Take form non by greed
or force or fraud, what is his own, 4) Have a clear mind, clean body, shun drinks, and drugs, 5) Touch not
thy neighbour’s wife, neither commit the sins of flesh.
• The five ethical commandments of Confucius are : 1) jen, service of or doing good to others, 2) yi,
truthfulness, 3) li, propriety, proper conduct, correct behaviour, 4) chih, knowledge, wisdom, 5) hsian,
trustworthiness.
Glossary of Ethical Terms
Metaphysics
• It is a branch of philosophy. Traditionally it covered theories regarding God, Soul, World etc.
Epistemology
• It is a branch of philosophy. It is the study of theories of knowledge or ways of knowing etc.
Cultural Relativism (sociological relativism):
• the descriptive view that different groups of people have different moral standards for evaluating acts as
right or wrong.
Ethical Relativism:
• the prescriptive view that (1) different groups of people ought to have different ethical standards for
evaluating acts as right or wrong, (2) these different beliefs are true in their respective societies, and (3)
these different beliefs are not instances of a basic moral principle.
Ethical Absolutism:
• the prescriptive view that there are basic or fundamental ethical principles which are true without
qualification or exception as to time, condition, or circumstance.
Ethical Nihilism:
• the view that ethical terms such as "right" and "wrong" have no meaning or are nonsense.
Ethical Skepticism:
• the view that ethical terms such as "right" and "wrong" might have meaning but their meaning cannot
be established.

Ethics
• Ethics refers to standards of conduct that indicate how one should behave based on reasoned ethical
principles and core or universal values. Ethical principles are the rules of conduct that are derived from
ethical values. For example, "honesty" is a value that leads to a series of principles such as: tell the truth,
don’t deceive, be honest, don’t cheat. In this way, values give rise to many principles in the form of
specific "dos" and "don’ts."
• Ethics entails action; it is not just a topic to discuss. In other words ethics is about thinking ethically and
being ethical.
Ethics, Morals and Mores
• The terms "morals" and "mores" describe beliefs, customs and traditions that are reflected in personal
convictions about right and wrong. Morals tend to be associated with a personal concept of values,
especially concerning matters of religion, sex, drinking, gambling, lifestyle and so forth.
• Most people have convictions about what is right and wrong based on religious beliefs, cultural roots,
family background, personal experiences, laws, organizational values, professional norms and political
habits. These are not the best values to make ethical decisions by — not because they are unimportant,
but because they are not universal.
Moral Duty
• Moral duties establish the minimal standards of ethical conduct. Moral duty obliges us to act in certain
ways (e.g., honestly, fairly and accountably), as well as to not act in other ways (cruelly, disrespectfully,
etc.).
Moral Virtue
• Moral virtue goes beyond moral duty. It refers to moral excellence, characteristics or conduct (say,
generosity or valor) worthy of praise or admiration because it advances moral principle. Moral virtue is
an ideal - we ought to be charitable, temperate, humble and compassionate; however, it is not unethical
if we are not so long as we do not harm others.
Universal Values
• Universal values are core beliefs or desires that guide or motivate most peoples' attitudes and actions.
They also define the things we value and prize the most, and, therefore, provide the basis for ranking the
things we want in a way that elevates some values over others.
Ethical Values
• Ethical values directly relate to beliefs concerning what is right and proper (as opposed to what is
correct, effective or desirable). Some ethical values are trustworthiness, respect, responsibility, fairness,
caring and citizenship.
Non-ethical Values
• Most of what we value is not concerned with our sense of ethics but rather with things we like, desire or
find personally important. Wealth, status, happiness, fulfillment, pleasure, personal freedom, being liked
and being respected fall into this category. We call them non-ethical values because they are ethically
neutral. The pursuit of non-ethical objectives is normal and appropriate so long as ethical values are not
sacrificed in the process.
Conflicting Values
• Our values often conflict. For example, the desire for personal independence may run counter to our
desire for intimacy and relationships of interdependency. Similarly, in particular situations, our

commitment to be honest and truthful may clash with the desire for wealth, status, a job or even the
desire to be kind to others. When values conflict, choices must be made by ranking our values. The
values we consistently rank higher than others are our core values, which define character and
personality.
The Stakeholder Concept
• A person concerned with being ethical has a moral obligation to consider the ethical implications of all
decisions. Each person, group or institution likely to be affected by a decision is a “stakeholder”. The
stakeholder concept reinforces our obligation to make all reasonable efforts to foresee possible
consequences and take reasonable steps to avoid unjustified harm to others.
The False Notion of "Personal Ethics"
• Some believe that ethics are "relative" or "personal" but this thinking usually reveals a misunderstanding
of ethics.
• Many people have a wider range of values and beliefs than core, universal ethical values. Unfortunately,
some people seek to impose their personal moral judgments on others as if they were universal values.
A bigger problem is that some people adopt personal codes of conduct that are inconsistent with
universal ethical values. Actions and beliefs inconsistent with trustworthiness, respect, responsibility,
fairness, caring and citizenship are simply not ethical.
Imposing Value Judgment on Others
• Ethical thinking requires an objective examination of personal values, exposing certain beliefs (e.g., that
one race is superior to another) as wrong precisely because they conflict with core ethical values. But
while we must insist on honesty and integrity over hypocrisy and corruption, we cannot also claim that a
particular religion, political philosophy or sexual orientation is universally superior to another. Indeed,
allowing some personal choice and conscience is critical to upholding the core ethical value of treating
all with respect.
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VISIONIAS z™

Copyright © by Vision IAS

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PLATO (427 B.C. – 347 B.C.): Four cardinal virtues

(1) Passionate or Appetitive Element (Passions)

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ARISTOTLE (384 B.C. – 322 B.C.) : Ethics of character

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Criticisms of Virtue Ethics

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Theory Propounded End sought

Epicurus (341-270 B. C.)

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Jeremy Bentham’s Gross or Quantitative Utilitarianism

Jeremy Bentham’s Utilitarianism can be summarized as follows:

1. Natural or Physical sanction i.e. consideration of health and fear of disease.

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PSYCHOLOGICAL EGOISM : THOMAS HOBBES (1588-1679)

Ethical Egoism: AYN RAND (1905-1982)

Locke, John (1632–1704)

General will: Rousseau, Jean Jacques ( 1712–78)

Justice as Fairness: John Rawls (1921-2002 )

Amartya Sen’s Criticism

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A hypothetical imperative is assertorial. It is an Moral law is an imperative or command which

A hypothetical imperative is conditional. It is a Moral law is categorical i.e. it is unconditional. It is not

1. Act only on that principle which can be a Universal law.

2. Do not use any person including yourself as only means.

3. Act as a member of Kingdom of ends. (Autonomy of morality)

The complete Good: Virtue & Happiness

FEMINIST ETHICS : CAROL GILLIGAN

The ethic of authenticity: Jean-Paul Sartre

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THE FEATURES OF INDIAN ETHICS

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The Concept of RTA

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THE IDEA OF NISHKAMA KARMA IN THE BHAGWAD GITA

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1. Right Views [Samyak Drishti]

2. Right Resolve [Samyak Sankalpa]

3. Right Speech [ Samyak Vacha ]

4. Right conduct [ Samyak Karmanta]

5. Right Livelihood [Samyak Ajivika ]

6. Right Effort [Samyak Vyayama ]

7. Right Mindfulness [ Samyak Smruti]

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8. Right Concentration [Samyak Samadhi]

Love (Maitri), Compassion (Karuna), Cheerfulness (Mudita) and Impartiality (Upeksha)

Vratas - The principles of morality

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Modern Indian Thinkers

Selected Moral Teachings of Swami Vivekananda:

• Education is the manifestation of the perfection already in man.

Political Conflicts Swaraj, Decentralisation of Power. Democracy of Enlightened Majority

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Concept of Truth and God

Concept of Sarva Dharma Sambhav

Criticism of modern state