Ethical Issues in Six Religious Traditions (2nd Edition) by Peggy Morgan, Clive Lawton

By Peggy Morgan, Clive Lawton

How do Hindus view euthanasia? Is there a ‘Sikh view’ of ads? Do Jews and Muslims proportion an analogous perspective to marriage? How do Christian and Buddhist perspectives at the setting differ?

This ebook attracts jointly authors revered in six traditions to discover in parallel the moral foundations for Hindu, Buddhist, Sikh, Jewish, Christian and Muslim faiths. each one part introduces a unique faith and asks particular, topical questions, set in a much broader context. the problems addressed are spiritual identification and authority; the non-public and the non-public; marriage and kinfolk; impacts on and use of time, cash and different own assets; the standard and price of lifestyles; questions of correct and improper; equality and distinction; clash and violence and international issues.

The individuals to this accelerated variation are Peggy Morgan, Clive Lawton, Werner Menski, Eleanor Nesbitt, Alan Brown and Azim Nanji.

Additions for this new version comprise subsections on copy, vegetarianism, simply battle and terrorism, and genetic amendment. The ebook is established in order that subject matters should be explored inside a particular culture or relatively around the traditions.

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Extra resources for Ethical Issues in Six Religious Traditions (2nd Edition)

Example text

In fact, it is all this together. Its conceptual roots lie 4 ETHICAL ISSUES IN SIX RELIGIOUS TRADITIONS in the Vedic rta, but it goes further: dharma as ‘duty’ emphasises the systemic duty of every individual to act, in every life situation, in such a way that righteousness is achieved; in other words, to act appropriately. It is during this classical period of Hinduism (c. 500 BCE to c. 200 CE) that the concept of dharma is linked together with many other concepts to form a consistent body of Hindu socio-religious theories.

The purpose of some rituals is also to bring a step-by-step familiarisation of the spouses, for example the holding of the hands. Even in socalled ‘love marriages’, where the spouses themselves have selected each other, they may still be virtual strangers. Marriage rituals, as a rite of passage, introduce a long process of adjustment of the spouses to each other. It would seem that often the wife has to make all the adjustments, while nothing much changes for the husband. In reality, this is a mutual process; ideally, both spouses will more or less consciously make efforts to become united and to adjust to each other.

A Hindu marriage is traditionally considered a sacrament (samskara), a divinely blessed indissoluble union. This irrevocable bond between the spouses is deemed to be created by the performance of customary marriage rituals. It is believed that the correct performance of such marriage rituals creates in the minds of the spouses an awareness of the state of being married, a realisation of the transition from unmarried youngster to married man or woman. This is important: if the marital tie is supposed to be irrevocable, the spouses will have to adjust to each other in all respects.

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