Abstract
The proposed book, being a study on Indian ethics from an applied ethical point of view, calls for a second question, namely, why and how ethics should be applied in life. This question is asked within ethics and presupposes the ethical point of view and hence can be answered by appealing to the nature and spirit of ethics. The problem addressed to is that ethical theories are exalted principles of morals meant for guiding practical life, yet more often than not, many such theories seem to be inapplicable or difficult to apply. This chapter attempts to explore the source of this seeming paradox and offers some methodological hints for effective application of ethics to practical life. It is argued that ethics can be applied effectively (1) by striking a reasoned balance between the spirit of the ethical principles concerned and the demands of the situation and to that purpose (2) by taking a liberal view of ethics as opposed to the literal, absolutistic view espoused in tradition. In course of this argument, the need for justified violation is pleaded with supporting illustrations from prominent Indian texts. We offer the argument from defeasibility (of particular moral theories under adequately demanding situations) and justified violation in support of applied ethics.
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- 1.
“Hato va prapsyasi swargam, jitva va bkokshyase mahim// Tasmat uttistha Kounteya, yudhaya kritanischayah”//. (If you die in the battle, you will go to heaven, and if you win, you’ll enjoy mastery over the kingdom; therefore arise, Oh Son of Kunti, and be determined to fight) mocks at the theory of Niskama Karma and “Sarva dharman parityajya mamekam saranam braja// Aham tvam sarva papebhyah mokshyayisyami ma sucha” ( Bhagavad Gita -?- (Give up all dharmas and stake shelter in me, I shall free you from all sins) smacks of persuasion and indoctrination rather than argumentation).
- 2.
If varnadharma is determined by guna and karma, a person can very well change his varna to which he might have happened to belong and become worthy of another varna by virtue of his guna and karma. A critique of swadharma as swabhavaja and hence unchangeable is detailed in what follows.
- 3.
For I have reasons to believe that both externalism and internalism are inadequate for giving a proper account of the relation between beliefs and motives. See Chap. 3 for more on this.
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Mohapatra, P.K. (2019). Ethics, Applied Ethics and Indian Theories of Morals. In: An Applied Perspective on Indian Ethics. Springer, Singapore. https://doi.org/10.1007/978-981-13-7503-3_2
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DOI: https://doi.org/10.1007/978-981-13-7503-3_2
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