Ethics as is practiced today is based on objective
principles. Ethical principles must be verifiable or measurable. Ethics is
based on values. Values can be experienced and described. I agree that, if we base our
decisions on everyone’s inner “values”, there will be chaos since each one has
a different view of life. Everything becomes relative and acceptable. However,
we know that some values are universal by their consistency over the centuries
and by their presence as the core values of all cultures and religious
traditions.
As pointed out by Tilak in his book on Gita Rahasya, for the
past two centuries, ethical decisions have been defined by: 1.
the effects on observable external things and events. This includes respect for
autonomy, beneficence (bring about good), non-beneficence (do no harm) and
justice.
2.
knowing the reasons behind the decisions.
The second has two components according to the Indian
concepts. What is the practical reason? Even more important, what is the pure
reason? Is the pure reason noble? If it is, you cannot judge the action alone
as good or bad. It is difficult to know what the pure motivation of anyone is.
That is why modern ethics places more emphasis on the visible effects, rather
than on invisible motives. It does try,
though. That is why the law tries to establish the motive behind criminal
offenses. We also know that the offender can hide behind “insanity” or some
such defense.
This emphasis on pure
reason is the focus of the entire Bhagavat Gita. Lord Krishna says that if
your motives are noble and within the province of your duty and you perform
your action without attachment to the results, you are forgiven even if it is a
cruel act, such as going to war.
Take this one step farther. Both the practical reason and
pure reason must be based on the foundations of humanity and collective
consciousness of humanity. You can call it a Divine Principle, if you want.
This is Dharma of the Vedas. This is based on the premise that the “force” that
activated all animate and inanimate, moving and non-moving things is present in
all of them. It connects the individual with the collective and the universal. That
is why the basic common teachings of all religious traditions consist of non-killing,
truthfulness, love for all life-forms, compassion, and non-stealing.
Modern ethics puts emphasis on the primacy of the individual
and on objectivity. Autonomy (? Self-interest) and maximum good for the maximum
numbers are the guideposts. These are reactions to the past excesses over
centuries of rulers and religious fanatics who punished innocent “common” people
without any proof of wrong-doing (except questioning authority), purely on
personal whims and fancy.
The Vedic system puts emphasis on the equability of Reason
based on the following facts: 1. The Spirit (Atman) in you is the same as the
Spirit in the others. Treat others as you would like to be treated. 2.
Disinterested performance of one’s duty based on one’s position in the family
and the society without discrimination and without expecting favors is of
importance, because it is pure reason. 3. Ethical principles cannot be rigid. They
have to be contextual. 4. Realities of worldly affairs tell us that certain
conflicts cannot be reconciled, as pointed out at several episodes in the Maha
Bharata and more recently by Joseph Campbell in his book on Oriental Mythology
(page 123-124, Penguin 1976). For example, justice and mercy; destiny and
free-will; harm and no-harm; truth and lie. That is why exceptions to rules are
part of the mythological stories of India. 5. By nature, self-interest is often the
motive behind individual actions. But we have to make sure it does not harm
others. Universal welfare should be the primary focus of ethical principles.
Epics from India often end discussions on ethical judgments by
saying: “just watch the conduct of a few noble souls who act for the welfare of
all people and lives, without expecting any rewards, with a pure mind and sacrifice
their lives”. That is the basis of Dharma.
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