By S. Cromwell Crawford
S. Cromwell Crawford breaks new flooring during this provocative examine of Hindu bioethics in a Western environment. He offers a brand new ethical and philosophical point of view on attention-grabbing and arguable bioethical concerns which are in many instances within the information: cloning, genetic engineering, the human genome venture, reproductive applied sciences, the tip of existence, and lots of extra. This Hindu standpoint is very noteworthy due to India’s personal indigenous clinical approach, that's more suitable than ever and drawing persisted curiosity from the West. The Hindu bioethics awarded during this e-book are philosophically pluralistic and ethically contextual, giving them that conceptual flexibility that is frequently lacking in Western religions, yet that's demanded by means of the twenty-first century’s advanced ethical difficulties. accomplished in scope and passionate in nature, Crawford’s research is a crucial source for analyses of functional ethics, bioethics, and wellbeing and fitness care.
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Additional resources for Hindu Bioethics for the Twenty-First Century
38 In the Parable of the Chariot (Ratha-r¯upaka), the soul (¯atman) is the owner of the chariot, which is the body. The driver is buddhi (reason, intellect), or vijñ¯ana (discriminating understanding). The horses are the indriy¯aÓni, normally rendered “senses” but “life powers” may be more suitable. In present form the indriyani are the senses and instincts. They are of two groups—the ﬁve powers of knowing (jñ¯anendriy¯aÓni), namely, the ﬁve senses, and the powers of acting, enumerated as the organs of speech, reproduction, evacuation, hands and feet (refering not simply to the organs but to their functions).
6. 7. 8. 9. 10. Steadfastness (dhairya) Forgiveness (kshama) Application (dama) Non-Appropriation (choury¯abhava) Cleanliness (shoucha) Repression of sensuous appetites (indriya-nigraha) Wisdom (dhi) Learning (vidy¯a) Veracity (satya) Restraint of anger (akrodha)17 It is apparent that the virtues in this list of universal duties are predominantly ascetical (steadfastness, application, and repression) and dianoetic (wisdom, learning, and veracity). Their end is self-culture, based on an ethic of autonomy.
The classic formulation of karma-yoga is embodied in the admonition, “In action only hast thou a right and never in its fruits. ”23 Thus in the principle of karma-yoga the G¯ ıt¯a synthesizes the positive elements of pravÓrtti and nivÓ rtti. “While it does not abandon activity, it preserves the spirit of renunciation. It commends the strenuous life, yet gives no room for the play of selﬁsh impulses. ”24 The next two ideals, truth and nonviolence, are combined, and are regarded as Hinduism’s highest ideals.
Hindu Bioethics for the Twenty-First Century by S. Cromwell Crawford