| ID | 130808 |
| Title Proper | Dr. B. R. Amdedkar's critiques of institutional ethics and morality |
| Language | ENG |
| Author | Mukherjee, Anuradha |
| Publication | 2014. |
| Summary / Abstract (Note) | Ethics and morality are the milestones of civilization in the true sense of the term. These concepts again are not static but evolve with greater implications and subtler nuances as humanity strives to grow towards perfection- the ultimate end of existence. ' whether biologically or spiritually. In the context of Indian thought, the traditional, age-old dictums of ethics and morality. having undergone numerous interpretations and changes have experienced a new set of values,' however latent in the traditional interpretation of Dharma or Niri- with the advent of" nationalism, the emergence of a new nation-state and the concurrent vision of human rights. The Constitution of India fully recognizes the moral as at par with the modem, that is, the western ideals of morality in the realization that in the context of Dalit uprising in modern India, the traditional ideals of ethics and morality are to be reviewed. Obviously this shows that what is legal should be ethical and moral or rather. what is ethical and moral tnust have its place in law. It is from this perspective that the modern-day Dalit struggle against injustices, age-old as they are. are to be seen and Dr.B.R. Ambedkar's initiation to this struggle was aimed at bringing ethics and morality to work at the state level, subjugating the Nili forest while lawgivers to take a backseat before the universal laws of morality. To understand Ambedkar's stand on the place of ethics and morality in Hinduism, one must see the reasons that made him strike out at the roots of Hindu social ethics. The Hindu social life was traditionally ruled by Dilemma. Dharma guided a Hindu's'Iife from birth to death by a set of rules strictly laid out for everyone in society. The observation of these rules was morality and the underlying ethics of these duties and rights was ?rst ofall, societal good, i.e., good for 'all. The second part of this ethics was that by observing this social morality, an individual will attain perfection. In accordance with these concepts, the Dharmas/zastras dictate the functions ofthe state and the king. The Nili and Dandanili emanate from one source and with one ideal- that is to maintain the social order by arranging for the speci?c duties of each and every member of society. Consequently. rights came as group rights and institutional rights as laid out in the Dharamshastra'. And over and above everything was the belief in the law of Karma that sanctified the rule of l/Z7I'l7aS/1I'uII7(l, or ones station in life as prescribed by onc's birth. These two essential features of Hindu society made it a highly stratified one so that the passage of' centuries only tightened the rules and the rituals pertaining to these two rules. The solemn and noble hymns of Rigveda. where the philosophy of Vedic seers and poets as the world being one and where everyone was the other's kin. I Va.t'zzdlmibu Kzzrumba/(um )' is the spirit of the ancient Indian Vedic realization. The utmost ideals of human dignity with the universal ethics of righteous behavior and the universal morality of conscientious behavior were preached in their fullest glory. . ' |
| `In' analytical Note | World Focus Vol.35, No.5; May 2014: p.49-51 |
| Journal Source | World Focus Vol.35, No.5; May 2014: p.49-51 |
| Key Words | Ethics ; Morality ; Humanity ; Civilization ; Nationalism ; Political Context ; Religious Aspects ; Traditional Ideals ; India ; Modern India ; Dr. B R Ambedkar ; Hinduism ; Social Life ; Conscientious Behavior ; Political Thoughts ; Constitution of India ; Human Rights ; Western Thoughts ; Justice and Empowerment ; Dalit ; Social Revolution ; Dalit Struggle ; British Dilemma ; Colonialism |