Ramanujan International Journal of Applied Ethics https://ijaethics.in/index.php/1 <p>‘Ethics and Values could be our Happiness Propellants'. This 7<br />volume of International Journal of Applied Ethics (IJAE), an<br />internationally comparable journal of current times, attempts here to<br />establish this fact. A peer-reviewed journal, most of the issues of<br />which contain contributions from eminent persons, including those<br />from heads of the departments, institutions, and distinguished<br />researchers abroad. IJAE seeks periodic consent/opinion of its<br />advisory board that includes noted thinkers from the USA,<br />CANADA, U.K, SWEDEN. The contributions submitted to IJAE are<br />primarily intended to disseminate wisdom-based knowledge and<br />fulfill society's intellectual curiosity. IJAE stands apart from<br />accredited or listed journals where articles are largely submitted for<br />career purposes. To incentivize local talents, about 15 per cent of the<br />total content of IJAE includes research articles of its own faculty<br />members. It also publishes insightful thoughts on love, spirituality,<br />ethical values, happiness, well-being, and peace-building. Such<br />wisdom, culture and emotion-based articles cannot rigidly follow the<br />standard norm or stereotyped format of a typical journal.<br />IJAE depicts a gallery of humanist thinkers who highlight important<br />challenges and propose simple solutions. With 'Happiness Ethics'<br />theme this time, IJAI includes philosophical, ethical, and research<br />articles shining light on the need, dimensions, and imperatives of<br />values- based happiness.</p> en-US spa@ramanujan.du.ac.in (Prof. S. P. Aggarwal, Principal, Ramanujan College, UNIVERSITY OF DELHI) manish2801kumar@gmail.com (Manish Kumar) Mon, 18 Apr 2022 00:00:00 +0000 OJS http://blogs.law.harvard.edu/tech/rss 60 GANDHI ON HAPPINESS AND THE GOOD HUMAN LIFE https://ijaethics.in/index.php/1/article/view/9 <p>This paper will argue that though Gandhi thought of the good human life as a life of self restraint and practice of virtue (and as not connected with the pursuit of happiness as an end in itself) he considered goodness as inseparably connected with happiness. In this connection Section I of this paper will briefly discuss Gandhi's<br />understanding of the good human life as a life of self sacrifice spent in the exercise of the yama/niyama (cardinal and casual virtues). Section II will argue that Gandhi (like Aristotle) thought that the good human life was a happy life.</p> Bindu Puri Copyright (c) 2022 ijaethics https://ijaethics.in/index.php/1/article/view/9 Mon, 18 Apr 2022 00:00:00 +0000 HAPPINESS ETHICS - HOW TO BE “A GOOD MOTHER”AND DO THE BEST FOR THE CHILD https://ijaethics.in/index.php/1/article/view/11 <p style="margin-bottom: 12.0pt;">We make decisions based on our values and self-interest. In this article we are interested in motherhood and consumption. Today, fashion-interested mothers are active online sharing opinions and information on children´s clothing (Friedman 2013). By examining conversations in an Internet forum for mothers about children´s clothing the aim is to discover how they reason about motherhood and ethical values linked to their attempt to be good mothers in relation to gender norms and children´s participation. As our theoretical framework we use Bourdieu and Goffman. Based on posted messages in a Swedish internet forum we identified how mothers in their self presentations position themselves. Mothers create and develop different maternal identities through their discussions regarding consumption experiences (Goffman,1959/2006).</p> Kristina Bartley, Margareta Oudhuis Copyright (c) 2022 ijaethics https://ijaethics.in/index.php/1/article/view/11 Mon, 18 Apr 2022 00:00:00 +0000 IMPORTANCE OF TEACHING LIFE EDUCATION IN SCHOOLS AND COLLEGES https://ijaethics.in/index.php/1/article/view/12 <p>The article looks at Life Education in general and ClearLight Life Education in particular as a tool to inculcate character-building in learners in schools and colleges on duty-first lines. Navdeep Eduhub's ClearLight Life Education uses the individual-based approach to inculcate positivity in individuals using the formula:'change yourself positively and you can change the world.'Abandoning the language of do's and don'ts,ClearLight addresses the minds of learners using the modern idiom to explain universal principles of life and help them apply their related values in life. This makes learners fulfill their duties, and pragmatically receive their rights in return using the principle of reciprocity, unilaterally. The article concludes that Life Education, if followed sincerely can ensure character-building in individuals so one is able to learn (a) to think positively, (b) to cultivate positive personalities, (c) to form positive connections with others in society (d) towards societal progress. And in making our fellow Indians an enlightened, aware and dutiful people, Life Education can help educational institutions lay the foundation of nation- building and global citizenship.</p> Naghma Siddiqi Copyright (c) 2022 ijaethics https://ijaethics.in/index.php/1/article/view/12 Mon, 18 Apr 2022 00:00:00 +0000 THE SIGNIFICANCE OF CARE ETHICS FOR MEDICAL ETHICS https://ijaethics.in/index.php/1/article/view/14 <p>Happiness construed in the Aristotelian eudaemonic sense is the primary constituent of, if not identical to, human well-being. Human well-being is in turn the primary aim of medical practice and thus ought to be the primary value that the ethics of medical practice, i.e. Medical Ethics (construed generally) are concerned about. It may seem then that all Medical Ethics, being united in its central concern, should yield to a unified treatment. However, this seeming platitude has faced some resistance in the Nursing Ethics community. Many in the Nursing Ethics community think that nursing being based on caring for the patient the ethical issues arising therein require an ethics of caring and therefore an ethics of care. However, some have taken this to mean that Nursing Ethics requires a separate ethics from Medical Ethics in general. But, historically Medical Ethics as a whole is itself rooted in Humean sentimentalist moral philosophy which an ethics of care, or Care Ethics – a normative ethics based in the notion of Care – can claim to embody well given a sentimentalist notion of Care a la Michael Slote. Thus, I shall argue, Care Ethics offers the possibility of a conciliation for Medical Ethics. Some also argue that Care Ethics is too confused and unsystematic to provide a proper basis for any kind of ethical understanding. I sketch how a Care Ethics based in the understanding of Care as a sentimental motive, in the manner of Slote, has the resources to defend against this charge.</p> Anumita Shukla Copyright (c) 2022 ijaethics https://ijaethics.in/index.php/1/article/view/14 Tue, 19 Apr 2022 00:00:00 +0000 NO ONE CAN CHEAT IF EVERYONE BECOMES A CHEATER https://ijaethics.in/index.php/1/article/view/15 <p>This paper explores the formulation of universal law in the realm of the major moral philosophical treaties. If the maxim of a person is to cheat, to make a false promise, that person should be prepared to live a society in which cheating would become a universal law. However, it would be interesting to investigate these moral principles to establish a universal law based on morality and virtues, having humanity as an absolute end. The essay will further contextualize certain cases of moral turpitude and instances having reference in popular epics.</p> Jaikishan Copyright (c) 2022 ijaethics https://ijaethics.in/index.php/1/article/view/15 Tue, 19 Apr 2022 00:00:00 +0000 EXPLORING RELIGION AND HAPPINESS: A PHILOSOPHICAL INQUIRY https://ijaethics.in/index.php/1/article/view/16 <p>For centuries religion has played an interesting role, controversial at times in influencing the lives of people. I am examining whether religion is reduced to behavioral practice only, or is it capable of bringing some meaningful changes in the lives of people? At the micro-level, it has an impact, but at the macro level, is it open to some human intervention or maneuverability? What is the demand for religion from its followers? What is the demand of followers from their religion? Who decides the validity of those standards? How are problems of human dignity, discrimination, and gender bias nurtured in the content of practiced religion? The question of happiness should be connected with religion, but does it have any such connection? Are the psychological patterns of human behavior a ground for prescribing that behavior? The answer to these questions will have a socio-philosophical basis for understanding the status of religion in its present form.</p> Divya Tiwari Copyright (c) 2022 ijaethics https://ijaethics.in/index.php/1/article/view/16 Tue, 19 Apr 2022 00:00:00 +0000 TRUE DEVOTION https://ijaethics.in/index.php/1/article/view/17 <p>True devotion is an aspect of Bhakti. A true devotee is one who is contemplative of God, surrenders to Him fully, and finds the purpose and meaning of existence in His Kripa. The devotee's communion replaces the mundane, worldly existence with the ultimate, his absorption in His reality, the vastness and abundance of His splendor. In fact, even the natural world owes its meaning, direction to His signals</p> B. R. Nagpal Copyright (c) 2022 ijaethics https://ijaethics.in/index.php/1/article/view/17 Tue, 19 Apr 2022 00:00:00 +0000 NON-VIOLENCE-A FUTURE-ORIENTED POLICY https://ijaethics.in/index.php/1/article/view/18 <p>The concept of human values is universal in nature. This is the reason we find uniformity in the teachings on human values in all religions. Non- Violence is a central teaching of all major religions. Nonviolence is the practice of being harmless to self and others under every condition. Some ethics of the principle of non-violence are patience, tolerance, self-restraint and positive status quoism. These ethics help individuals become peaceful themselves and become an instrument of peace in society. Further, non- violence is essential in a world of weapons of mass destruction as disputes and disagreements can no longer be solved through the violent method. It is essential to find non-violent ways of solving problems. Peoples of the world need to inculcate non-violent principles in their minds. Only then will peace be possible in the world.</p> Sufia Khan Copyright (c) 2022 ijaethics https://ijaethics.in/index.php/1/article/view/18 Tue, 19 Apr 2022 00:00:00 +0000 PEACE-BUILDING THROUGH DIALOGUE AND LEARNING https://ijaethics.in/index.php/1/article/view/19 <p>Human history has demonstrated over ages that the prime requirement for progress and development is peace. It is the fulcrum for learning and knowledge. However, society is inhabited with people of diverse faiths which causes differences and eventually leads to violence. An important principle of peace-building in matter of faiths from the Islamic perspective is to follow one and respect all. When one adopts this principle, it encourages one to be patient and tolerant towards other religions. This in turn inculcates a fundamental principle of learning from one another which helps in spiritual and religious development. It is the dialogue and learning which helps in inner engineering of a person who then becomes a catalyst for a peaceful society. Essential to peace-building is, therefore, dialogue and learning.</p> Rajat Malhotra Copyright (c) 2022 ijaethics https://ijaethics.in/index.php/1/article/view/19 Tue, 19 Apr 2022 00:00:00 +0000 AN ETHICAL PERSPECTIVE ON ECOLOGY https://ijaethics.in/index.php/1/article/view/20 <p>In contemporary times, the scenario of the environmental crisis has created serious doubts about the future of the Natural Environment. Most scientists have begun to believe that if the current human behavior towards nature continues to exist, the hope for sustainable life will be lost entirely. Considering this, it is necessary for man to modify and correct his behavior towards nature. Though ethics has historically been centered on relationships between human beings it is now getting focused on man- nature interaction. It requires modification of human behavior in order to correct the impacts of human activities on Nature. To attain this, both ethics and ecology are needed simultaneously. Ecological studies help us to develop an understanding of Natural systems and associated laws and regulations. In contrast, ethical studies give us a sense of defining what right and wrong behaviors towards the Natural systems, flora, and fauna is. This article attempts to discuss some links between ethical concerns and ecology for nature conservation.</p> Neha Yadav Copyright (c) 2022 ijaethics https://ijaethics.in/index.php/1/article/view/20 Tue, 19 Apr 2022 00:00:00 +0000