By Peggy Morgan, Clive Lawton

How do Hindus view euthanasia? Is there a ‘Sikh view’ of advertisements? Do Jews and Muslims percentage an identical angle to marriage? How do Christian and Buddhist perspectives at the surroundings differ?

This booklet attracts jointly authors revered in six traditions to discover in parallel the moral foundations for Hindu, Buddhist, Sikh, Jewish, Christian and Muslim faiths. every one part introduces a special faith and asks particular, topical questions, set in a much wider context. the problems addressed are non secular identification and authority; the private and the personal; marriage and relatives; affects on and use of time, funds and different own assets; the standard and price of lifestyles; questions of correct and unsuitable; equality and distinction; clash and violence and worldwide issues.

The members to this improved version are Peggy Morgan, Clive Lawton, Werner Menski, Eleanor Nesbitt, Alan Brown and Azim Nanji.

Additions for this re-creation comprise subsections on replica, vegetarianism, simply battle and terrorism, and genetic amendment. The ebook is based in order that themes may be explored inside a particular culture or relatively around the traditions.

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Additional info for Ethical Issues in Six Religious Traditions (2nd Edition)

Example text

Modern India is officially a secular republic, while Nepal is the only Hindu kingdom in the world today. However, in practice, under a Western-type constitution, India today is a ‘democracy with Hindu characteristics’ and many Hindu concepts of government continue to be applied, although they often operate at a subconscious level. The fact that modern India combines a somewhat dynastic pattern of leadership with democratic elections shows how important leader figures continue to be. The functioning of modern India’s democracy, much to the surprise of Western specialists, owes much of its success to the concept that those in positions of power are accountable to those whom they rule.

If there is no absolute guarantee that marriage will follow, the ‘lover’ may subsequently despise the girl for agreeing to sex before marriage! While orthodox religious leaders and media ‘gurus’ tend to advise total abstinence and emphasise the ascetic elements of Hindu philosophy, in social reality many real problems arise for young Hindus and are difficult to solve. At the end of the day, families and individuals try to find the right approach against the vaguely moralising background of Hindu teaching.

In practice, then, Hinduism is polytheistic and sectarian. Hindus have agreed to disagree over the very fundamentals of religious belief out of a tacit acknowledgement of the limits of human knowledge. As a result Hinduism puts more emphasis on experience and action than belief, its ethical foundations being marked by an almost limitless plurality. To the individual Hindu in India, this was rarely a problem. Hindus in other countries, however, are beginning to find it difficult to ascertain their identity as Hindus.

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