Indian Approaches to Ethics

1. Indian Approaches to Ethics 1. Autonomy--free-will or agency, 2. Beneficence--to do good, 3. Non-mala-faience--not to harm, and 4. Justice--social distribution of benefits and burdens.

2. Moral values and most moral decision-makers descriptively and prescriptively have used these four moral principles; that they are part of or compatible with most intellectual, religious, and cultural beliefs.

3. Focuses on the common ground moral principles of autonomy, beneficence, non-malfeasance, and justice form the basis of moral thinking. The practicality of this approach is that it can be derived from, is consistent with, or at the very least is not in conflict with a multitude of ethical, theological, and social approaches towards moral decision-making.

4. This pluralistic approach is essential when making moral decisions institutionally, pedagogically, and in the community as pluralistic interdisciplinary groups by definition cannot agree on particular moral theories or their epistemic justifications. However, pluralistic interdisciplinary groups can and do agree on inter subjective principles.

5. In the development of a moral framework it is not a necessary conditionthat the epistemic origins and justifications of these principles be established. Rather the sufficient condition is that most individuals and societies, would agree that both prescriptively and descriptively there is wide agreement with the existence and acceptance of the general values of autonomy, non malfeasance, beneficence, and justice.

6. Jain Ethics • In Jainism virtues are not limited to becoming good but are also helpful in spiritual pursuit leading to liberation – moksha. • Though Jainism originated in pre historical, pre-modern, pre-technological era, implied from these foundations and moral doctrines we can draw inferences relating to advances in medicine, as there are no direct guidelines described in scriptures. • AHIMSA PERMO DHARAMA: The cardinal virtue of Jainism ahimsa (do not harm) should be he basic guide line for understanding Jain view relating to bioethics. • It is the motivation or the thought process behind, rather than the actual act that is deciding factor.

7. Social, Personal and Spiritual Ethics or Virtues in Jainism: All the virtues are based on the principle of nonviolence. • In Jainism same virtues are described with different levels for deferent levels of spirituals persuade (major and minor vows). • Rather than separating virtues of body, speech and mind all virtues need t be followed with body, speech and mind. • Virtues for House Holders (Minor Vows): Non – Violence • Non – Stealing • Truthfulness • Limiting Possessions • Limited celibacy (No Adultery)

8. Buddhist Ethics • Buddhist ethics is characterized y a naturalistic outlook. • Natural law in Buddhism is slightly different from Aristotle’s view in that it includes reincarnation and presupposes less pronounced differences between human and non – human life. • Ancient Buddhist philosophy and its applications to current problem

9. The Four Noble Truths (aryasatya) • There is suffering (dukha) • There is cause of suffering (dukhasamudaya) • There is a cessation of suffering (dukha-nirodha) • There is a way leading to cessation of suffering (dukha-nirodha-gaminipratipat)

10. The Eight-fold Path (Buddhism) • 1) Right Resolve (sankalpa) • 2) Right Intention (samyagdrsti) • 3) Right Speech (vak) • 4) Right Action (karmanta) • 5) Right Livelihood or right living (ajiva) •  6)) Right Concentration (samadhi) •  7) Right Effort (vyayama) • 8) Right Mindedness or Right Thought (smrti)

11. Hinduism shares with other religious traditions a positive attitude toward medicine and the healing art but it is distinctive in that it has its own indigenous system of medicine (Ayurveda) with written manuals that commence on health issues. • Hindu ethics flows from three basis principles of Hindu philosophy : i)Transcendent character of human life expressed through principles of quality and sanctity of life, • ii)The duty to preserve and guard individual and common welfare, • iii)The duty to address imbalance in the processes of nature that threaten the well-being of human and nonhuman life.