But even impositional power counts as domination only to the ..
The begins with thethree aims of the way of learning as manifesting clear character,loving the people, and living in the highest good. These enableone to achieve directing purpose, calm clarity, peaceful poise,careful deliberation, and success. The eight steps begin withthe investigation of things and proceed to extending knowledge,a sincere will, setting the heart right, cultivating the personallife, making families harmonious, government orderly, and resultin peace in the world. Cultivating the personal life is consideredthe root. Such is the essential text attributed to the great Confucius.
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The soul is from on high but is imprisoned in the body waiting to be liberated. Mani taught renouncing the world’s possessions to find the peace of poverty. He advised wisely and skillfully strengthening oneself around the body’s gates lest the sin of the body prevail and extinguish the Light. His religious methods include singing and chanting spiritual words, reading and studying, discriminating with wisdom and accepting pure commands, always being clean in actions of body, mouth, and mind, practicing kind deeds, being gentle and amiable, bearing humiliation, following good rules and habits, resting the mind in the place of liberation, and leaping for joy in standing firm in the right way. Mani warned against, lying, anger, and hurtful words that may come from speaking for the sake of killing a man, beasts, or trees. Kindness and sincerity are for saints a base for brightness and a wonderful gate which lets one see everywhere while walking a straight path.
The key to the individual and social ethics of Hinduism is the conception of Dharma,whose full implications cannot be conveyed by such English words as religion, duty, orrighteousness. Derived from a root, which means to support, the word signifies the law ofinner growth by which a person is supported in his present state of evolution and is shownthe way to future development. A persons Dharma is not imposed by society or decreedby an arbitrary god, but is something with which he is born as a result of his actions inprevious lives. Dharma determines a mans proper attitude toward the outer world andgoverns his mental and physical reactions in a given situation. It is his code of honour.
others maintain that it is just more human domination of nature.
By contrast to the focus on wild places, relatively littleattention has been paid to the built environment, although this is theone in which most people spend most of their time. In post-warBritain, for example, cheaply constructed new housing developmentswere often poor replacements for traditional communities. They havebeen associated with lower amounts of social interaction and increasedcrime compared with the earlier situation. The destruction of highlyfunctional high-density traditional housing, indeed, might be comparedwith the destruction of highly diverse ecosystems and bioticcommunities. Likewise, the loss of the world’s huge diversity ofnatural languages has been mourned by many, not just professionalswith an interest in linguistics. Urban and linguistic environments arejust two of the many “places” inhabited by humans. Somephilosophical theories about natural environments and objects havepotential to be extended to cover built environments and non-naturalobjects of several sorts (see King 2000, Light 2001, Palmer 2003,while Fox 2007 aims to include both built and natural environments inthe scope of a single ethical theory). Certainly there are manyparallels between natural and artificial domains: for example, many ofthe conceptual problems involved in discussing the restoration ofnatural objects also appear in the parallel context of restoringhuman-made objects.
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In the commentary Confucius is quoted as saying that he couldhandle litigations as well as anyone, but what is needed is forpeople not to have litigations at all. Making the will sinceremeans not allowing any self-deception. Thus the best people alwayswatch over themselves when they are alone. Zeng-zi said that wealthmay make a house shine, but virtue makes a person shine. Sayingthat cultivation of the personal life depends on rectifying themind means that when one is affected by anger, fear, fondness,worries and anxiety, the mind will not be correct. One must cultivatethe personal life in order to regulate the family or else onewill be partial toward those they love, dislike, fear, revere,pity, and respect. Few in the world know what is bad in thosethey like and what is good in those they dislike.
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The main difference Xun-zi had with Mencius was that he believedthat human nature is evil and that goodness is the result of consciousactivity. Desire for profit comes from the nature of the emotions,but one can be transformed by instruction from a teacher and guidanceby propriety. Courtesy and humility are contrary to the emotionalnature and must be learned by conscious action. Thus the wisetransform their nature by conscious activity to set up ritualprinciples and regulations. Xun-zi feared that if the authorityof the ruler was eliminated so that the order of ritual principlesand laws and standards with their punishments were rejected, thenthe powerful would exploit the weak, the many would terrorizethe few, and the whole world would become chaotic and mutuallydestructive. Nevertheless he believed that everyone could understandgoodness, justice, and ritual principles and put them into practiceif one associates with good people and is properly taught.