User:Phlsph7/Ethics - history
History[edit]
The history of ethics studies how moral philosophy has developed and evolved in the course of history.[1] It has its origin in the ancient civilizations. In ancient Egypt, the concept of Maat was used as an ethical principle to guide behavior and maintain order by emphasizing the importance of truth, balance, and harmony.[2] In ancient India, the Vedas and Upanishads were written as the foundational texts of Hindu philosophy and discussed the role of duty and the consequences of one's actions.[3] Buddhist ethics also originated in ancient India and advocated compassion, non-violence, and the pursuit of enlightenment.[4] Ancient China saw the emergence of Confucianism, which focuses on moral conduct and self-cultivation by acting in accordance with virtues, and Daoism, which teaches that human behavior should be in harmony with the natural order of the universe.[5]
In ancient Greece, Socrates emphasized the importance of inquiry into what a good life is by critically questioning established ideas and exploring concepts like virtue, justice, courage, and wisdom.[6] According to Plato, to lead a good life means that the different parts of the soul are in harmony with each other.[7] For Aristotle, a good life is associated with being happy by cultivating virtues and flourishing.[8] The close relation between right action and happiness was also explored by Hellenistic schools of Epicureanism, which recommended a simple lifestyle without indulging in sensory pleasures, and Stoicism, which advocated living in tune with reason and virtue while practicing self-mastery and becoming immune to disturbing emotions.[9]
Ethical thought in the medieval period was strongly influenced by religious teachings. Christian philosophers interpreted moral principles as divine commands originating from God.[10] Thomas Aquinas developed natural law ethics by claiming that ethical behavior consists in following the laws and order of nature, which he believed were created by God.[11] In the Islamic world, philosophers like Al-Farabi and Avicenna synthesized ancient Greek philosophy with the ethical teachings of Islam while emphasizing the harmony between reason and faith.[12] In medieval India, philosophers like Adi Shankara and Ramanuja saw the practice of spirituality to attain liberation as the highest goal of human behavior.[13]
Moral philosophy in the modern period was characterized by a shift toward a secular approach to ethics. Thomas Hobbes identified self-interest as the primary drive of humans. He concluded that it would lead to "a war of every man against every man" unless a social contract is established to avoid this outcome.[14] David Hume thought that only moral sentiments, like empathy, can motivate ethical actions while he saw reason not as a motivating factor but only as what anticipates the consequences of possible actions.[15] Immanuel Kant, by contrast, saw reason as the source of morality. He formulated a deontological theory, according to which the ethical value of actions depends on their conformity with moral laws independent of their outcome. These laws take the form of categorical imperatives, which are universal requirements that apply to every situation.[16] Another influential development in this period was the formulation of utilitarianism by Jeremy Bentham and John Stuart Mill. According to the utilitarian doctrine, actions should promote happiness while reducing suffering and the right action is the one that produces the greatest good for the greatest number of people.[17]
An important development in 20th-century analytic philosophy was the emergence of metaethics.[18] Significant early contributions to this field were made by G. E. Moore, who argued that moral values are essentially different from other properties found in the natural world.[19] R. M. Hare followed this idea in formulating his prescriptivism, which states that moral statements are commands that, unlike regular judgments, are neither true nor false.[20] Another development in this period was the revival of ancient virtue ethics by philosophers like Philippa Foot.[21] In continental philosophy, phenomenologists such as Max Scheler and Nicolai Hartmann built ethical systems based on the claim that values have objective reality that can be investigated using the phenomenological method.[22] Existentialists like Jean-Paul Sartre, by contrast, held that values are created by humans and explored the consequences of this view in relation to individual freedom, responsibility, and authenticity.[23] This period also saw the emergence of feminist ethics, which questions traditional ethical assumptions associated with a male perspective and puts alternative concepts, like care, at the center.[24]
- Imafidon, E. (2 June 2015). The Ethics of Subjectivity: Perspectives since the Dawn of Modernity. Springer. ISBN 978-1-137-47242-7.
- Norlock, Kathryn (2019). "Feminist Ethics". The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University. Retrieved 18 December 2023.
- Norman, Richard (2005). "Moral Philosophy, History of". In Honderich, Ted (ed.). The Oxford Companion to Philosophy. Oxford University Press. ISBN 9780199264797.
- Abelson, Raziel; Nielsen, Kai (2006). "Ethics, History of". In Borchert, Donald M. (ed.). Encyclopedia of Philosophy. 3: Determinables–Fuzzy Logic (2. ed.). Thomson Gale, Macmillan Reference. ISBN 978-0-02-866072-1.
- Mattila, Janne (25 April 2022). The Eudaimonist Ethics of al-Fārābī and Avicenna. Brill. ISBN 978-90-04-50691-6.
- Sajoo, Amyn (30 November 2008). Muslim Ethics: Emerging Vistas. Bloomsbury Publishing. ISBN 978-0-85771-495-4.
- Brandon, S. G. F. (1975). "The Idea of the Judgment of the Dead in Ancient Near East". In Hinnells, John R. (ed.). Mithraic Studies: Proceedings of the First International Congress of Mithraic Studies. Manchester University Press. ISBN 978-0-7190-0536-7.
- Ortiz, Melba Vélez (13 February 2020). "Preface". Maatian Ethics in a Communication Context. Routledge. ISBN 978-1-000-04831-5.
- Karenga, Maulana (2004). Maat, the Moral Ideal in Ancient Egypt: A Study in Classical African Ethics. Psychology Press. ISBN 978-0-415-94753-4.
- Perrett, Roy W. (4 February 2016). An Introduction to Indian Philosophy. Cambridge University Press. ISBN 978-0-521-85356-9. Archived from the original on 22 June 2023. Retrieved 9 June 2023.
- Tebbit, Mark (4 July 2013). The Philosophy of Law: An Encyclopedia. Routledge. ISBN 978-1-135-58277-7. Archived from the original on 22 June 2023. Retrieved 10 June 2023.
- Thapar, Romila (1978). Ancient Indian Social History: Some Interpretations. Orient Blackswan. ISBN 978-81-250-0808-8.
- Grayling, A. C. (20 June 2019). The History of Philosophy. Penguin UK. ISBN 978-0-241-98086-6. Archived from the original on 3 July 2023. Retrieved 24 May 2023.
- Littlejohn, Ronnie. "Chinese Philosophy: Overview of History". Internet Encyclopedia of Philosophy. Retrieved 18 December 2023.
- Boyd, Craig A.; Timpe, Kevin (25 March 2021). The Virtues: A Very Short Introduction. Oxford University Press. ISBN 978-0-19-258407-6.
- Slingerland, Edward (24 May 2007). Effortless Action: Wu-wei As Conceptual Metaphor and Spiritual Ideal in Early China. Oxford University Press. ISBN 978-0-19-987457-6.
- Dalal, Neil (2021). "Śaṅkara". The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University. Retrieved 18 December 2023.
- Ranganathan, Shyam. "Ramanuja". Internet Encyclopedia of Philosophy. Retrieved 18 December 2023.
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- Abelson & Nielsen 2006, p. 394
- Norman 2005, p. 622
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- ^
- Perrett 2016, Indian philosophy: a brief historical overview, The ancient period of Indian philosophy
- Tebbit 2013, p. 400
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- Thapar 1978, p. 48
- Grayling 2019, Indian Philosophy
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- Littlejohn, § 1b. Confucius (551-479 B.C.E.) of the Analects, § 1e. The Daodejing
- Boyd & Timpe 2021, p. 64
- Slingerland 2007, p. 77
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- Norman 2005, p. 623
- Abelson & Nielsen 2006, pp. 394–396, 398
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- Norman 2005, p. 623
- Abelson & Nielsen 2006, pp. 396–398
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- Norman 2005, p. 623
- Abelson & Nielsen 2006, pp. 397–398
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- Norman 2005, p. 623
- Abelson & Nielsen 2006, pp. 399–400
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- Norman 2005, p. 623
- Abelson & Nielsen 2006, p. 401
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- Norman 2005, p. 623
- Abelson & Nielsen 2006, pp. 403–404
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- Mattila 2022, p. 2
- Sajoo 2008, p. 60
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- Dalal 2021, Lead Section
- Ranganathan, Lead Section, § 4b. Rāmānuja’s Soteriology
- Grayling 2019, Indian Philosophy
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- Norman 2005, p. 624
- Abelson & Nielsen 2006, pp. 404–406
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- Norman 2005, p. 624
- Abelson & Nielsen 2006, pp. 408–409
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- Norman 2005, p. 625
- Abelson & Nielsen 2006, pp. 410–412
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- Norman 2005, p. 624–625
- Abelson & Nielsen 2006, pp. 412–414
- ^ Norman 2005, p. 626
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- Norman 2005, p. 626
- Abelson & Nielsen 2006, pp. 418–419
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- Norman 2005, p. 626
- Abelson & Nielsen 2006, pp. 429–430
- ^ Norman 2005, p. 627
- ^ Abelson & Nielsen 2006, pp. 421–422
- ^ Abelson & Nielsen 2006, pp. 426–428
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- Norlock 2019, Lead Section
- Imafidon 2015, p. 211