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[5] [34] Bommer et al. suggest that ethical/non-ethical behavior is an outcome of individual attributes, personal environment, social environment and institutional rules and laws. [35] Guna theory is the ancient Indian philosophy on individual attributes, while the theories of Dharma and Ashramas address the personal and social environment, as ...
Since unconscious things generally do not move except when caused by an agent (for example, the axe moves only when swung by an agent), and since the law of karma is an unintelligent and unconscious law, Sankara argues there must be a conscious God who knows the merits and demerits which persons have earned by their actions, and who functions ...
The term karma (Sanskrit: कर्म; Pali: kamma) refers to both the executed 'deed, work, action, act' and the 'object, intent'. [3]Wilhelm Halbfass (2000) explains karma (karman) by contrasting it with the Sanskrit word kriya: [3] whereas kriya is the activity along with the steps and effort in action, karma is (1) the executed action as a consequence of that activity, as well as (2) the ...
Michchhāmi Dukkaḍaṃ (मिच्छामि दुक्कडम्)] Error: {{Transliteration}}: transliteration text not Latin script (pos 33) , also written as michchha mi dukkadam, is an ancient Indian Prakrit language phrase, found in historic Jain texts. Its Sanskrit equivalent is "Mithya me duskrtam" and both literally mean "may ...
Regarding procreation, the argument follows that coming into existence generates both good and bad experiences, pain and pleasure, whereas not coming into existence entails neither pain nor pleasure. The absence of pain is good, the absence of pleasure is not bad. Therefore, the ethical choice is weighed in favor of non-procreation.
Idiomatic expressions, particularly profanity, are not always directly translatable into other languages, and make little sense even when they can be translated. Many English translations may not offer the full meaning of the profanity used in the context. [1] Hindustani profanities often contain references to incest and notions of honor. [2]
Hume discusses the problem in book III, part I, section I of his book, A Treatise of Human Nature (1739): In every system of morality, which I have hitherto met with, I have always remarked, that the author proceeds for some time in the ordinary way of reasoning, and establishes the being of a God, or makes observations concerning human affairs; when of a sudden I am surprised to find, that ...
Mahāvīra did not use the word anekāntavada, but his teachings contain the seeds of the concept (painting from Rajasthan, ca. 1900) Ancient India, particularly the centuries in which the Mahāvīra and the Buddha lived, was a ground of intense intellectual debates, especially on the nature of reality and self or soul.