Escolar Documentos
Profissional Documentos
Cultura Documentos
regulate human conduct with a view to Indian philosophical schools not only
ensure the well being of the humanity. differ in their metaphysical &
Some philosophers have called ethics is epistemological approaches but they also
the theoretical examination of morality2. differ in substance & details in terms of
Therefore it is also known as Moral their value-perspectives or perspectives
philosophy, or theory of Morals. of life.
According to some philosophers ethics is
The ethical models placed by
also known as Axiology. The term
Indian thinkers thousands of years back
Axiology is derived from Greek ,
are universal familiar. These ideals were
"value, worth"; and logos or reason3. It is
never regarded as mere theories of
the philosophical study of values. In
morality, but as modes of spiritual life by
Indian tradition axiology many times
adopting which the individual and
assumes the form of the theory of
society could expand in pleasurable
s. Before going in detail what
manner. Indian ethics does not divorce
is and nature and kinds of
theory from practice. On the contrary it
this work will also focus on
tries to bring out a synthesis of the ideal
the origin of values and virtues in Indian
and the practical aspects of human life.
ethics and give general information
Indian ethics is synthesis of spiritual
about virtue ethics in its early phases.
insight into the fundamental unity of the
Origin of Indian philosophy and universe and encourages a practical
Ethics pluralistic outlook with regard to the
social and ethical aspect of human life.
The are accepted to be
Indian ethics is based on i.e.
divine and origin of Indian philosophy
ultimate goal of life. The Indian
and religion. the first-
conception of values- viz the four
lawgiver rightly declares
connote as the goals of
all the roots of our
human life to be achieved through
religion and morality is to be traced to
activities or practice. All human
the Vedas.5 It is commonly understood
activities are directed towards some or
that Hindu thought has developed six
other goal.
major orthodox systems of Indian
philosophy. The word orthodox, Indian philosophy is mainly
appears quite out of place in Indian axiological and additionally, cosmological
philosophical traditions. The six systems and epistemological. In the words of
of Hindu philosophy present radically T.M.P. Mahadevan Indian philosophy is
differing world views, but each system essentially a philosophy of values.6
recognizes the sacred authority of the According to Mahadevan, it was because
and is thus considered orthodox as of this fact that Indian philosophy could
against those systems, such as the Jaina maintain its close alliance with religion.7
and the Buddhist, and independent The Vedas have been venerated as the
school of Indian philosophy .i.e. . fountain head of the history of Indian
International Journal of Academic Research
ISSN: 2348-7666 Vol.1 Issue-2(1), July- September, 2014
tradition the purely theoretical level to human level, from human level to
conceptual analysis is also presented in the level of ideal moral man and from
the framework of goals of ideal human that to the level of spiritual perfection.
life. are the goals which satisfy
the bodily needs, the economic needs, the
Etymological meaning of
psychological needs, the moral needs and
In Indian tradition the
the religious or spiritual needs.
Sanskrit word means "that
signify the integrated
which is sought by man; or that which
approach to human problems and human
is desired by man human purpose, aim,
life. A man is not merely the material
or end" refers to a goal, end or aim of
entity, but a moral and a spiritual being
human existence. The term
too integrates and
consists of two words, viz., and
subordinate the worldly life, to the moral
. means person or self,
and spiritual life.
and means aim or goal of human
life. literally means what the Need of :
person () desires as good (
A mans physical growth is
Therefore it means is the
natural. Therefore it must be
end or goal which people desire to
harmonized with its mental, moral and
achieve, . The
spiritual growth. Human beings are
concept expresses the
different from animals not simply
nuance for the sake of man, on account
because they are rational but because
of man.18
they are moral, they can control with
Hiriyanna seems to describe transcend whatever happens as a part a
natural life. The primary urges (instinct)
in terms of value. Hiriyanna says, it is a human
value-consciously pursued an object of desire. common
He to all animals are hunger, sex
starts with the distinction between fact and and enjoyment. They too must be
value and describes value as it is this gratified. The difference between a man
satisfaction of desire or attainment of endsand as an animal is that a man can seek
the results of knowing facts that is to them be knowingly while the animal does
understood by value19. Karl potter considers so unknowingly.
as attitude or orientation. He
says that an
says Rather these terms are to be constructed
uncivilized, uncluttered human being in
more subtly, perhaps as attitudes or
whom there no learning, knowledge,
orientations.20
character any virtue of a sense o duty
Ancient India thinkers tried to are a burden for the earth in this moral
determine the fundamental values of life world and wander here apparently men
in order to assist an individual to plan his but in reality they are beasts, is just like
course, thus giving meaning to life. an animal with two legs.21 Similar idea is
are the fulfillment of the found in wherein it is
goals which uplift a man from the animal stated that a human being when guided
International Journal of Academic Research
ISSN: 2348-7666 Vol.1 Issue-2(1), July- September, 2014
foundation and first of the four human for the fulfillment of those goals. Such a
goals. refers to moral duties, fulfillment of set goals gives men a
obligations and conduct as discussed feeling of containment and competition
above. Why not follow such a path of which make them happy, not just feel
righteousness when instead of happy but be happy. Harmony within
hindering, it helps in the achievement of will lead human being towards
and righteously? Thus even happiness. Dutiful approach towards
the wealth and fulfillment of other others will make life purposeful as well
desires should be based on the guidance as progressive. This ethical approach
of the principles of or morality. will in reality benefit the society.
Thus means controlling the
From the above discussion we
animal in man. , ,
can conclude that the theory of
and are the main
, the implication of this
pillars of also means
notion is broadly axiological and
dutifulness with a sense of
specifically ethical however as expressed
responsibility. Such a means
in the doctrine of the four ,
brings about order and harmony in the
it forms the source of a comprehensive
individual life and in the society.
philosophy of life. What is appropriate at
v. Conclusion a certain period would be inappropriate
at another time. So, one has to make
The integrate and
distinction between needed and needless
subordinate the worldly life to the moral
theories. If in modern times our society
and spiritual life. They enable a man to
requires changes to be made, they must
make his all round development and
be made for the harmony of the society.
satisfy all the elements of human nature
on the principles of righteousness and References:
morality. The practice of four goals of
life, which are 1
J. S. Mackenzie,
and presumed that
pp. 1
the process of living for human being is
2
made meaningful by understanding and Oliver A. Johnson, pp.3.
orienting it to certain well-defined 3
Journal
purpose. among them is a very Vol 32, pp.
important and cardinal value. It is 29.
restraining as well as a growth
4
promoting value. controls all Note: manausmaRtaI is the
the relationships in society and inspires most important and earliest metrical
man to rise to expand his personality work of the textual
and even to ennoble the whole world; tradition of Hinduism. Generally known
( in English as the Laws of Manu.
9.63.5). 31 Human beings live their life
International Journal of Academic Research
ISSN: 2348-7666 Vol.1 Issue-2(1), July- September, 2014
5 19
S.G. Nigal, M. Hiriyanna,
p. 17. p. 21.
6 20
T.M.P. Mahadevan Social, Ethical, and Karl Potter,
Spiritual Values in Indian Philosophy;, p. 1-29
from the Indian Mind, edited by C.A. 21
by 15.
Moore, East-West Centre Press,
22
Honolulu, p. 152, . , Eng. Translation by
7
Radhakrishnana, p. 164.
S.G. Nigal,
23
, p. 7. Kulkarni, Chidambara,
8
, p. 69.
P.S. Sivaswamy Aiyer,
24
, p. 5, 7, 8. Kulkarni, Chidambara,
9
, p. 69.
S. Radhakrishnan, ,
25
vol.1, p 132. Nigal, S.G.,
10
p 29.
Kulkarni, C.M., Vedic Foundations of
26
Indian Culture, P. 71. Bhelke and Gokhale,(Ed.),
11
S. Radhakrishnan, ,
p. 96
vol.1, p 110.
27
12
S.G. Nigal,
Kulkarni, C.M., Vedic Foundations of
p. 64.
Indian Culture, p. 71.
28
13
Kautilaya Arthashastra, 1,7:3-5.
29
, P.V. Kane, History of
Edited by Rajendra Prasad, Vol XII, Part ,
II, p. 112. Mahabharata 12, 292, 9-11. II-1, Poona, p. 9.
30
14
of , 2:35-39. S.G. Nigal,
15
, p. 47.
on the ,
31
1.1.2. S.G. Nigal,
16
p. 65.
of p. 14-15,
23, 85.
17
Bhelke and Gokhale,
p. 103.
18
P.V. Kane, ,
Vol. 2, p. 151.