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Suffering-focused ethics are those views in ethics according to which reducing suffering is either a key priority or our only aim. Those suffering-focused ethics according to which the reduction of suffering is a key priority are pluralistic views that include additional aims, such as the prevention of other disvaluable things like inequality, or the promotion of certain valuable things, such ...
Ralph Siu, an American author, urged in 1988 the "creation of a new and vigorous academic discipline, called panetics, to be devoted to the study of the infliction of suffering", [21] The International Society for Panetics was founded in 1991 to study and develop ways to reduce the infliction of human suffering by individuals acting through ...
Compassion is recognized through identifying with other people (i.e. perspective-taking), the knowledge of human behavior, the perception of suffering, the transfer of feelings, and the knowledge of goal and purpose-changes in sufferers which leads to the decline of their suffering.
The reason why the good has to happen to the same subject is because the miserable cannot feel the happiness of the joyful, and hence it has no effect on him. The reason why the good has to happen at the same time is because the future joy does not act backwards in time, and so it has no effect on the present state of the suffering individual.
Besides the philosophy of religion, the problem of evil is also important to the fields of theology and ethics. There are also many discussions of evil and associated problems in other philosophical fields, such as secular ethics, [5] [6] [7] and evolutionary ethics. [8] [9] But as usually understood, the problem of evil is posed in a ...
Exploring what Freud saw as a clash between the desire for individuality and the expectations of society, the book is considered one of Freud's most important and widely read works, and was described in 1989 by historian Peter Gay as one of the most influential and studied books in the field of modern psychology. [3]
Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.
The book explores wild animal suffering as a moral issue and argues that there is a moral obligation to intervene in nature to alleviate this. It begins by establishing two main assumptions: suffering is bad, and if we can prevent or reduce suffering without causing greater harm and without jeopardizing other important values, we have an ethical obligation to do so.