Riley Insko Mr. Bartel TA Temecula Inklings Term Paper Four 24 May 2011 Word Count: 1,930 A Moral Code to Transcend Century and Culture

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1 Riley Insko Mr. Bartel TA Temecula Inklings Term Paper Four 24 May 2011 Word Count: 1,930 A Moral Code to Transcend Century and Culture Is there a right? Is there a wrong? These questions have mused and inspired philosophers and theologians for centuries. However, in current Western Society, the answer appears to be a resounding no. For many today, it is moral relativism that guides philosophical thought. Recently, Professor Catherine Ross, from George Washington Law School, published an article in the William and Mary Bill of Rights Journal. Ross comments: Many liberal political theorists argue that there are limits to tolerance. In order for the norm of tolerance to survive across generations, society need not and should not tolerate the inculcation of absolutists views... (Ross 18). It is clear that, at least for Professor Ross, the concept of an absolute truth is not only a fallacy, but it should not even be tolerated. Her thesis condemns and eliminates the existence of an absolute right and wrong. Although many, including Professor Ross, contend that morality is relative and subject to both circumstance and culture, I think that there is a definable right and wrong that is inherent to humankind and established through acknowledging that there is a higher being outside of mankind, because of a compilation of philosophies and religious thought, spanning centuries and cultures, that independently express a similar set of values and beliefs, ultimately pointing to a consistent moral code of conduct. C.S. Lewis explores this concept of a universal and timeless truth, which he refers to as the Tao in The Abolition of Man (Lewis 43-44). From the minds of Confucius and Aristotle to Hindu and Christian religious beliefs, there is

2 Insko, 2 a consistent alignment of teachings: there is a higher being or force outside of humankind, and there is a standard of moral conduct guided by the principle of the Golden Rule, which is doing to others what you would like to be done to yourself. Five hundred years before the birth of Christ, Confucius, a Chinese thinker, educator and political figure, formulated a code of conduct that offered direction to the individual, the family, and the government. Confucius recorded these teachings in a collection known as the Analects. Confucius acknowledges that there is a force beyond humankind, which is known as the Heaven: a combination of an intelligent higher being and the rhythmic patterns of nature. Confucius instructs his followers to treat the Heaven with sincerity, One should sacrifice to the gods as if they were present. The Master said: If I do not sacrifice with my whole heart, I might as well not sacrifice (Confucius 3.12). Additionally, Confucius makes reference to the Heaven as being omnipotent, and ultimately, controlling a person s fate. This does not, however, leave the individual void of responsibility for his own actions on a daily basis (Zalta). Although the Heaven is recognized by Confucius, the foremost of his teachings are instructions to the individual on how to live a good life as expressed in the philosophy of the Ren. The Ren embodies living with,...gentility, magnanimity, humanity, goodness of character and benevolence (Roth 399). A prominent, guiding concept of the Ren is that of the Golden Rule. In the Analects, Confucius is questioned as to what man can be called a good man. Confucius responds, As for the good man: what he wishes to achieve for himself, he enables others to obtain - the ability simply to take one s own aspirations as a guide is the recipe for goodness (Confucius 6.30). He elaborates further by saying, What you do not wish for yourself, do not impose upon others (Confucius 12.2). In the overall illustration of Confucianism, the concept of a higher, intelligent being and the standard of living in accordance

3 Insko, 3 with the Golden Rule are firmly established and supported. An inherent code of ethics is beginning to emerge. Empowered by a vivid curiosity and dialogical questioning, the philosophers of ancient Greece were on a mission to find truth. Aristotle, today revered as one of the foremost Greek philosophers, observed and commentated on the world around him. Aristotle developed a theory explaining the creation of the physical world and life: a force called the unmoved mover was responsible. Aristotle proposes that the universe is perpetually in a state of change and motion; therefore, it requires an infinite mover that does not require to be moved itself. This is a curious phenomenon, because in the observable world all effects have a cause. Aristotle recognizes that this unmoved mover is therefore a higher being or force outside of humankind. As described by the modern American philosopher, popular author and educator, Mortimer Adler: It is by such reasoning that Aristotle came to the conclusion that the prime mover is pure actuality - a being totally devoid of matter or potentiality. In addition, this immaterial being is a perfect being, a being lacking no perfection that remains for it to attain. This perfect being, which is the prime mover of the universe, Aristotle called God (Adler 187). Through Aristotle s observations and logical thought, he concludes that a higher being outside of humankind exists. He joins the now growing chorus of philosophers affirming the existence of an external higher being capable of establishing a moral code. Like Confucius, Aristotle attempts to define what a good life should be. In his Nicomachean Ethics, Aristotle delves into such details of daily life as the healthy structures of friendships, different types of courage, and how the youth should be educated. In the case of the different structures of friendships, he describes three different forms of friendship: pleasure,

4 Insko, 4 utility and perfection. Friendship based upon pleasure and utility are merely incidental and are formed and broken cavalierly depending on the need of each individual. Aristotle explains, those who love for the sake of utility love for the sake of what is good for themselves, and those who love for the sake of pleasure do so for the sake of what is pleasant to themselves (Aristotle 1060). Aristotle continues to establish what he calls the perfect friendship, perfect friendship is the friendship of men who are good, and alike in virtue, for those wish well alike to each other qua good, and they are good in themselves (Aristotle 1061). It is when utility and pleasure are coupled with the aspiration of virtue, goodness and selflessness that good men find the most desirable relationship: a perfect friendship. Elements of the Golden Rule are reflected in this description of the perfect friendship, such as: self deprecation, taking an interest in others, and desiring to develop the goodness in the other partner of the friendship. Within Aristotelian thought, there is clearly a search for the truth in the unmoved mover, as well as a quest of selflessness and goodness as found in employing the Golden Rule in relations with others. Hinduism, as it is practiced today by over one billion people, emerged from the ancient Indian Vediec traditions at the onset of the second century BC. Within its bounds, lies a myriad of gods, both personal and abstract. Vishnu, one of the primary personal gods, is credited with the creation of the heavens, and Brahma, Vishnu s equal, is attributed with the creation of Earth and its solar system. However, it is Shiva that is considered to be the Supreme Consciousness, the ultimate reality. Directly related to the Supreme Consciousness is the concept of karma: the cycle of punishments and rewards of each individual depending upon the goodness of their actions, thoughts and words. Karma not only affects the immediate life of the individual, but also their status of reincarnation. The Hindus acknowledge the existence of gods outside of humankind, as well as attributing the circumstances and status of a person s life to their hands.

5 Insko, 5 The Hindu teaching of karma clearly reflects the principle of the Golden Rule. As recorded in the Hindu holy text the Mahabharata 5,1517, This is the sum of duty; do naught onto others what you would not have them do unto you (teachingvalues.com). The foundation of the practical concept of karma is based on that passage. When the individual mindfully acts in a way towards others that he himself would appreciate, he develops good karma. In the same way, if he is not mindful with his actions, thoughts and words towards others, he will develop bad karma. Another focal aspect of Hinduism is reincarnation. Karma indicates whether the individual will progress to a higher social caste when reincarnated, or if he will descend to a lower caste. The moral code being illustrated in Hinduism is similar to that of Confucius and Aristotle. It acknowledges that there is an ultimate higher being outside of humankind, the Supreme Consciousness, and it upholds the principle of the Golden Rule which shapes the actions of the individual through karma. Currently, one-third of the world s population maintains a faith in Christianity, making it the most commonly held religious belief system. The Christian faith was born out of Judaism, which originated around 2000 B.C. One of the foundational doctrines of Christianity is that there is one all-powerful, omnipotent, omnipresent, and infinite God. This monotheistic faith clearly proclaims that its God is the creator of all things and has existed since before the origin of the universe. In the opening passages of the Christian Bible it states, In the beginning, God created the heavens and the earth... the Spirit of God was hovering over the faces of the waters (ESV Bible, Genesis 1:1-2). In the Gospel of John, the apostle John pens, All things were created through Him, and apart from Him not one thing was created that has been created (John 1:2-3). The Christian faith fundamentally acknowledges that there is a higher being that exists

6 Insko, 6 outside of humankind. Christianity joins the ranks of Confucius, Aristotle, and Hinduism with the affirmation of an external governing force. The Christian notion of the Golden Rule is distinctly defined. St. Paul notes in Galatians that,...whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life (Galatians 6:7-8). Like Hinduism s karma, good actions will receive rewards and bad actions will receive punishments. However, St. Paul notes that it will be the Holy Spirit that bestows the blessings and rewards to the individual, and it will be the flesh that will bring destruction. St. Paul emphasizes serving the Holy Spirit rather than the physical pleasures of self. The idea of the Golden Rule is referenced again in the Gospel of Matthew in the words of Jesus, So whatever you wish that others would do to you, do also to them... (Matthew 7:12). In addition to recognizing that there is a higher being outside of humankind, the Christian Bible also affirms the fundamental premise of the Golden Rule. The philosophical thoughts of Confucius and Aristotle, as well as the Hindu and Christian religious world-views span a plethora of centuries and multiple cultures. It is undeniable that a consistent set of values and beliefs emerged independent one of another. Specifically, each affirm the existence of a higher being outside of humankind which, in itself, influences the formation of a moral code whose foundation can be found in the standard of the Golden Rule. This places into question Professor Ross s bold assertion that absolute morality is a fallacy. Clearly, a consistent set of truths were found in Confucius, Aristotle, Hinduism and Christianity. This strongly points towards a set of universal truths that establish a moral law of right and wrong. An absolute and inherent moral code has surfaced that transcends century and culture.

7 Insko, 7 W o r k s C i t e d Adler, Mortimer. Aristotle for Everybody: Difficult Thought Made Easy. New York, New York: Macmillan Publishing Co., Inc., Print. Aristotle, First. McKeon, Richard, ed. The Basic Works of Aristotle. New York, New York: Random House, Print. The Bible. ESV. Wheaton, Illinois: Crossway, Print. The Concise Oxford Dictionary of World Religions. Ed. John Bowker. Oxford University Press, 2000; Confucius, First. The Analects of Confucius. New York, New York: W.W. Norton and Company, , Print. Edward N. Zalta(ed.), forthcoming URL = http.plato.stanford.edu/archives/spr2011/ entries/confucius Johnsen, Linda. The Complete Idiot's Guide to Hinduism. New York, New York: Penguin Group, Print. Lewis, C.S. The Abolition of Man. New York: HarperCollins, Print. Riegel, Jeffrey, "Confucius", The Stanford Encyclopedia of Philosophy (Spring 2011 Edition) Ross, Catherine. Fundamentalist Challenges to Core Democratic Values: Exit and Homeschooling, William and Mary Bill of Rights Journal 18 (May 2010): 991. Roth, John. Confucius. World Philosophers and Their Works. vol 1. Pasadena, California: Salem Press, Inc., Print. "The Universality of the Golden Rule in the World Religions." TeachingValues.com. TeachingValues.com, Web. 22 May < goldenrule.html>.