Asians Philosophy - Term Paper Example

Asians philosophy Introduction Asian religions are centered in the issues concerned with ethics. They propagate the need for self central (Gorsuch 25) whereby the concept emphasizes on person striving to be happy and pursue virtue or good morals. These philosophies are centered in need of each individual to pursue personal perfection by realizing the deep deposit and inner strength inhabited in the person (Gupta 258). These philosophies include; The Upanishads, The Dhammapada, The Bhagavad Gita, Shinto, Sikh, confucious Mencius, Daodejing (Tao Te Ching), The Zhuangzi, Zen flesh, and Zen Bornes. This paper is going to focus on the cosmology or fundamental beliefs of each philosophy and the ethics developed, based on the cosmology and why and how the ethical basis are outlined to help a person to achieve his/her own personal perfection in the end. The paper will also deal with the first four philosophies because they form a fundamental part of the Asian religions; the Hindu, Buddhism, Shinto and Confucians. The Upanishads The Upanishads was written in India in 8th to 6th century BCE (Kupperman 58). It contained answers to radical questions. They try to answer questions surrounding personal identity. Questions like who are we, what are we expected to do. They are regarded as highly serious philosophy. They developed a sophisticated world picture, which generates an ethic, the way the world would tell one the best way to live. The Upanishads may be considered as religion and philosophy as well due to the fact that they offer the raw text of Hinduism especially on matters dealing with life and death (Kupperman 61). Indeed, they are seen as the foundation of some core traditional and value of India philosophies. Religiously, they tend to offer an escape to tedious round of reincarnation. They promise in Moksha (a Spiritual state where one enters a point of liberation). One has an endless spiritual fulfillment after demise. To qualify for this “Moksha” state one must follow after joy rather than pleasure. This is the place it start being a philosophy, a part from religion (Kupperman 64). The Upanishads teaches that, for one to determine the state of eternal life (either to live in the state of reincarnation or enter the state of liberation), one must observe the difference of life of joy or pleasure though certainly there are familiar words yet not easy to differentiate between the two. If any person would differentiate between the two words, that person will achieve personal identity and live a happy life pursuing joy rather than vaporous pleasures. The Dhammapada- It is the most esteemed text in Tipitaka. This is regarded as the sacred scriptures of Theravada Buddhism. Theravada Buddhist believes that, the words in this text were spoken by the very word of Buddha, responding to certain particular episodes (Gupta 250). It is regarded as sympathetic councilor. Its clear teachings inspire humility and reflection. It is a perennial source of practical instruction and inspirations. Each verse of this text emphasizes on the need of right living, and whoever earnestly practices these texts, Buddha unambiguously pointed, will taste the transcend bliss of emancipation. The Bhagavad Gita- This classical philosophy integrated several schools of thoughts. It is regarded as the most complex, and hard text to interpret. Centrally it can be seen that this text is the fight and struggle of self mastery (Gupta 254). It is the fight of the light against the forces of darkness. As opposed to many scholar beliefs, the Gita is an internal dialogue, about the human personality about the purpose of life and the human’s deepest self, divine in nature. The Bhagavad Gita addresses audiences who are of Hindu religion and uses some of the vocabulary from yoga psychology. The Shinto- This is polytheistic and the formal religion of Japan that rooted back in 6th century BC. This religion has no founder, no set doctrine and, furthermore, no sacred text set for it. It has been used to develop Japanese attitudes and shape their consciousness (Gupta 258). Its foundation lays in the belief of Kami a sacred and divine being. This belief understands that Kami reside in nature and spiritual beings. His fathom nature dwells with trees, mountains, wind and even geographical regions. In essence the Kami is creative forces of nature. This belief and philosophy teaches its followers to live peaceful with the nature and fellow humans. That is why they core exist very well with other religions and traditions. Though they do not have a specific text, they rely heavily on the Kojiki and the Nihongi (Kupperman 68). Shinto morals are also influenced by Confucianism. It asserts that humans have innate moral sense, which should be motivated to do good by assuring shame if the otherwise is done. Its vision for the community is living in harmony. This makes them (followers) peace makers. Confucius Mencius was the greatest disciple of Confucius since he propagated his teaching in greater magnitude. “Confucius cares about people”, was his central teachings. He recognized the free will of people, asserting great conviction that, a commander of three battalion could be removed, but not the will of one person (Gupta 257). Confucius teachings encourage co existence with everyone, since virtue never dwells alone. His teaching detested sham and deceit. Unlike other philosophies, Confucius teaching was centered on his belief of moral and he practiced his belief and thoughts. He observed that youths who do not respect their elders end up in nothing and become useless pests (Gupta 267). He desired that youth should focus in building up themselves, as opposed to growing up. He taught youths to be independent thinkers. He regarded himself as a transmitter of culture, but not a creator of the new ideas. His teachings focused in self improvement and self knowledge. He used questions and answers to propagate his wisdom. He insisted on correct use of language and also believed in not only listening to what people say, but all they do (Kupperman 96). He observes that, if one action is motivated by profit, that individual will have many enemies. He taught about the golden rule: do to others what you want them do to you. He taught that higher awareness of wisdom is to get to know when one wants something when that person doesn’t know what he required. The sikh- they mostly derive their ethics and teaching from their sacred book Sikh code of conduct and their guru Granth Sahib (Asakura 678). They also find guidance from their elders of old and other people who lived before them. They pass the conduct down to their generation. Generally, they do not give detailed answers to many ethical questions; instead, they have general principles set down to act as their frame work for moral conducts. Suicide and euthanasia Euthanasia is known as mercy killing. It is assisted killing to end some sought of pains deliberately (Craig 14). Sometimes, it can be expressed as a way of ending life in a painless manner though sometimes it is regarded as vague definition knowing that it includes intractable suffering (Brody 46). Even though, Buddhism in essence does not explicitly deal with this matter, most Buddhists do not really give it a green signal, though their general take is less clear. But the common argument against this act of Buddhism is that, anyone allowing this kind of way he or she has declared weakness of mind being subject of the sick body (Kupperman 104). They hold the belief that one should be able to meditate and use pain killers so that the mind does not suffer pain to contemplate euthanasia. They argue that the person that carries the act might develop evil mental state, thus should be avoided at all circumstances. Buddhist believes greatly on not harming any human being and thus avoiding ending of life. Here, the reference is life and, therefore, ending of life is unethical and against the sacred teaching of the Buddhists. Putting this thought together is just correct to pass the judgment that, Buddhism does not support euthanasia. There are certain codes of Buddhist law explicitly and strongly forbid euthanasia. The karma believes that one is reborn after death (Kupperman 57). They also give the reason why the Buddhist would not enormously support the idea of euthanasia. They believe shortening one’s life would interfere with karmic balance due to shortened life in addition to the mystery of what will happen to the dead after being reborn. Maybe the sick individual will be reborn in the worst state than the present. However, to some extent, Buddha himself tolerated suicide at one time, but regarded it for people who have reached enlightenment and, thus the rest of the people should avoid it. The end was only important if it comes out of selfless and free from anger, fear or hate (Gupta 269). Hindus hold almost the same position as the Hindus. They believe that, euthanasia would damage the karma of both the person who performs it and the one whom the practice is done (Jones and Klein 62). Other Hinduism sects also hold the faith that it breaches ahimsa teaching of doing no harm. However, some Hindus differ with the others citing that, ending ones suffering is a virtue and performing another moral obligation. Hinduism is not really interested in rights and wrong of a person, but rather the outcome of the action performed. They borrow this idea from the Upanishads philosophies, which borrows karma belief and Moksha where the soul is liberated from the tedious reincarnation of the soul (Koller 64). But, for persons to be liberated, (Moksha) must have lived a good life, hence entering good karma. A soul’s next life is solely decided by its karma after the consequences of the kind of life the person lived while still alive. Hindus have two views on euthanasia; one, if you do it to ends someone’s suffering is an act of moral obligation and fulfilling once deed (Kupperman 57). On the other side on helping in mortifying a person, it is disturbing the general cycle of death and reincarnation or rebirth. This is regarded as a bad act and those who practice it take the remaining karma of the suffering individual. On another dimension, they hold some belief like the Buddhists. They hold the belief that one can commit suicide only when the person is fulfilled, they have no ambition and nothing of worth for them to fulfill. Mostly, this is recommended for old folks. They term it prayopavesa or rather fast to death. It is somehow different from the normal way of suicide (Gupta 271). Firstly, it is non-violent kind and uses a natural way to end life. In addition, it is only used when the mortal body has served its ultimate purpose and now it is a burden to the bearer. Thirdly, the process is gradual, preparing both the family and the person contemplating death to prepare. Lastly, suicide is not because of frustration and suffering, but rather a feeling of serenity. There are also conditions set up for prayopayesa. The decision is not secret, but rather public declared. It should be done under community control. Death appears as the only imminent way as the condition of the victim is so bad that life pleasure is nil. At the same time, it is recommended when it is impossible to do normal bodily purification. The Sikh has high respect of life. They regard it as a gift of life. The belief that the timing of death and life is in the hands of God and it is only God himself, who has the power and the right to determine it (Jones and Klein 64). The gurus reject any induced death because it interferes with the gods plan about life of an individual. They believe even suffering it is the process of Karma, and humans should embrace it without complain and make the best out of what they regard God given karma (Kupperman 57). They fundamentally refuse any idea of suicide and euthanasia because life is sacred and the Sikh teachings care for other human being and the less fortunate. Conclusion All the four religions and philosophy pursue self knowledge and improvement. They give hope beyond this life and promise good and reward for any good life in one’s current life. All of these philosophies hold a strong belief about euthanasia and only allow it as the last resort. They all prefer good care and protection to the suffering as opposed to the euthanasia. They tend to borrow their teaching from classic philosophy, which makes their roots for their teachings. Works cited: Gorsuch, Neil. The Future of Assisted Suicide and Euthanasia: Princeton University, 2009. Print. Craig, Paterson. Assisted Suicide and Euthanasia: A Natural Law Ethics Approach: Ashgate publishing, 2008, Print. Brody, Brown, Suicide and Euthanasia: Historical and Contemporary Themes: Springer, 2010. Print. Koller, John. Asian Philosophies: Prentice hall, 2011. Print Kupperman, Joel. Classic Asian Philosophies: Oxford university press, 2006. Print. Asakura, Tomomi. "On Buddhistic ontology: a comparative study of Mou Zongsan and Kyoto School philosophy." Philosophy East and West 61.4 (2011): 647-674. Gupta, Rashmi. "Death beliefs and practices from an Asian Indian American Hindu perspective." Death Studies 35.3 (2011): 244-286. Kupperman, Joel. Learning from Asian philosophy. New York [u.a.]: Oxford Univ. Press, 1999. Jones, David and Klein, Ellen. Asian texts, Asian contexts: encounters with Asian philosophies and religions. Albany: State University of New York Press, 2010. Print. Read More