ETHICS-1-Module-5-study-guide-Aug-2018 Asian Ethical Frameworks and Religious Conceptions.pdf

Refers to the ethical wisdom of being able to

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refers to the ethical wisdom of being able to determine with spontaneity and effortlessness what is the natural course of human relations and human life. A person of superior virtue is not virtuous, and this is why he has virtue. A person of inferior virtue never loses virtue, and this is why he lacks virtue. A person of superior virtue takes no conscious action and so acts out of nothing. A person of inferior virtue takes conscious action and so acts out of something. When a person of superior benevolence takes action, he acts out of nothing. When a person of superior righteousness takes action, he acts out of something. When a person of superior propriety takes action and no one responds, he pushes up his sleeves and leads them to it. Therefore one resorts to virtue only after losing the Dao, resorts to benevolence only after losing virtue, resorts to righteousness only after losing benevolence, and resorts to propriety only after losing righteousness. Propriety consists of the superficial aspects of loyalty and trust and is thus the beginning of disorder. Foresight consists of the flower of the Dao and is thus the origin of duplicity. This is why the really great man involves himself with its substance and not with its superficial aspects. He involves himself with its fruit and not with its flower. Therefore he rejects the one and takes the other. (Lao Zi Ch. 38) Page of 13 31
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ETHICS 1 - Ethics and Moral Reasoning in Everyday Life Yin-Yang (The Positive and Negative Aspects of Reality) Another fundamental metaphysical notion of Chinese thought is the principle of Yin and Yang . Yin signifies yielding and it is considered as the “negative” aspect of reality. It signifies something earthly, dark, feminine, passive. On the other hand, Yang means unyielding and it is considered the “positive” aspect of reality. It connotes something heavenly, bright, masculine, active. Together, Yin and Yang highlights the paradoxical nature of reality. “The Dao begets the One; the One begets two; two beget three; and three beget the myriad things. The myriad things, bearing yin and embracing yang, form a unified harmony through the fusing of these vital forces.” (Lao Zi Ch. 42) The eternal interaction between the two aspects of reality is symbolized in Chinese thought by the image of a circle divided equally and fluidly into white and black (see Figure 1). Both divisions contain a smaller version of the circle that are further equally divided into two and that both contain a smaller version of the equally divided circle, ad infinitum. This symbolism is meant to illustrate how the positive and negative elements of reality are constitutive of one another in infinite dialectical relation. The S-like division represents the fluidity and dynamism of reality as well as its perceived dichotomies.
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  • Spring '10
  • Johnson
  • Buddhism, Chinese philosophy, Dao De Jing, Bhagavad Gita Ch

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