Term
| First Noble Truth: Suffering is Universal(dukkah) |
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Definition
| ...this is the Noble Truth of Sorrow. Birth is Sorrow, age is sorrow, disease is sorrow, death is sorrow; contact with the unpleasant is sorrow, seperation from the pleasant is sorrow, every wish unfulfulled is sorrow,- in short all five componants of individuallity are sorrow. |
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| Second Noble Truth: The source of suffering lies in Craving |
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Definition
| The root cause of suffering is tanha, which literally means "desire", "thirst", and "Craving". The Buddah singles out three distinct objects of craving: sensual pleasure, continued life, and power. Underlying these three is an even deeper object of our craving -ideas, whether it is an idea of what constitutes pleasure, ideas regarding continued life, or ideas about power and control. Since our minds give birth to our ideas, the driving for in all of this is mind. And when we cling to an idea, we become attatched to it. When we become attatched to an idea, that idea takes over us. We no longer have the idea. The idea has us. |
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Term
| Third Noble Truth: We can Free ourselves from suffering. |
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Definition
| We ourselves create our suffering. Our will generates our tendency to crave or to cling. My mind can free me from my mind. As long as we sustaing the illusion of "I" we will continue to crave. the key lies in waking up to the truth of anatman. |
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Term
| Fourth Noble Truth: The eightfold Path |
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Definition
| The Eightfold Path: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfullness, right concentration. If we follow this path, we can liberate ourselves from the condition of suffering that we in effect impose upon ourselves. |
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Term
| The Eightfold Path: Right view |
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Definition
| requires that we embrace the three signs and the four noble truths. Otherwise, we fall victim to what buddhists call the four noble truths. Otherwise we fall victime to the Four perverse veiws ...1)clinging to permanence...2)enjoying anothers suffering...3) clinging to a self.... 4)having false beliefs about beauty. |
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Term
| The Eightfold path: Right Resolve |
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Definition
| having an understaning that there is a need to be free of any notion of a permanent, intdependent self or "thinker" |
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Term
| The Eightfold path: Right Speech |
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Definition
| is speech that is harminous. It avoids any negativity such as deceit, cursing, gossiping, and spreading rumors. Right speech ultimately means that we should speak in ways that alleviate suffering. |
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| The Eightfold path: Right conduct |
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Definition
| ..helps to alleviate the suffering of all sentient creatures. It forbids any behavior that brings about unnecessary harm and thus prohibits injuring others, stealing, destroying property, living unchastely, self-debasement and any other actions that spawn sufferning |
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| The Eightfold path: Right Livelihood |
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Definition
| ..pertains to the life choices we make regarding our careers, First, does our career promote happiness or does it bring about happiness. |
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| The Eightfold path: Right Effort |
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Definition
| meas realizing our capacity to control our mind. It reclaims for us our proper compass so that we stay on the right track. requires guarding the mind through volition against forces that distract and pull us away from our goal and liberation. |
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Term
| The Eightfold path: Right Mindfulness |
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Definition
| ..requires that we be fully aware of both body and mind and demands that we keep both in balance. It demands discipline, patience, and proper meditation, or dhyana. |
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Term
| The Eightfold path: Right Concentration |
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Definition
| It is through our mind that we can be free from the mind. When we are free from the mind, we reach a state called samadhi, the term for right concentration. |
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Term
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Definition
| Compassion= not only means the ability to feel the suffering of another, but also requires that we commit ourselves to alleviating the suffering of others., loving kindness= requires cultivating the inner disposition to seek the well being of all others, sympathetic joy= requires sharing the happiness with all others., impartiality= means breaking down the barriers. |
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Term
| Weaknesses in Buddhist Ethics |
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Definition
| one weakness is that the buddhist virtue of impartiality seems rather naive in view of our human nature, we humans are naturally discriminatory. Does buddhism justify acts of violence?..what distinguishes from necessary and unnecessary harm? should we not love our family and friends more so than strangers? Is it not natural and actually more humane to treat those closer to us with greater moral weight? 3rd=how can we mantain the notion of anatman while striking a balance between collective and personal interests? |
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Term
| Strengths in Buddhist Ethics |
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Definition
| Buddhist ethics strongly cautions us against uncritically slipping into such extreminism. A second strength is that buddhist ethics underscores the importance of cultivating good character. It centers on being who we truly are. It reminds us that the moral community extends beyond self and carries us beyond the private shpere of family and friends. It compels us to in terms of community and global accountability. And in stressing that all sentient creatures comprise our moral community, it is vitally relevant for a more ecological ethic. |
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| Universality of suffering; litteraly means "dislocation" and denotes a suffering that goes beyond physical pain. Refers to suffering that is profoundly existential, of which death is a stark reminder. |
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Definition
| means "impermanence" and refers to the fact that all of life, without exception, undergoes change. We age. We struggle to make ends meet. And we die. Noting stays the same. Each moment rises and falls. Each moment in time therefore carries within itself life and death, being and nonbeing. Life is like a never ending river. |
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Definition
literally means "no-self," or "no-soul"
Aggregates called skandhas: 1)physical form..2)feelings and sensations...3)perceptions...4)mental activities, particularly that of volition, conssciousness. The "I" that we think exists is actually a composite of these 5 components, and each component undergoes constant change. in which case there are no logical grounds for assuming permanent "I". |
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Term
| The five Pillars of Islam |
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Definition
1)Tahid
2)Salat
3)Saum
4)Zakat
5)Hajj
constitute the heart of islam. Convey the ethical and moral duties of all muslims,regardless of sect. complete support and obedience to the will of Allah. Everyone is equal in the eyes of Allah. |
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Term
| First Pillar of Islam: Tawhid |
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Definition
| the acknowledgment and devotion to one God and to his Prophet. |
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| Muslims are required to pray five times a day: Just before sunrise, early afternoon, later afternoon, soon after sunset, and just before retiring. this prayer is called Salat |
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| expected to fast during the holy month of Ramadan, the ninth month of the year, from sunrise to sunset. During this time, Muslims are also prohibited from smoking and sex. |
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Definition
| Muslims are requirerd to give alms each year, about 2.5%, to the poor and desitute. This almsgiving is in the form of an alms tax and is known as Zakat. |
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| Once during his or her lifetime, each Muslim is expected to make a pilgrimage, called Hajj, to the holy city of Mecca to the Ka'bah, as long as he or she is physically able and can afford it. |
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| Weaknesses in Islamic Ethics |
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Definition
| Does any war today make moral sense? There is a thin line between defensive and aggressive violence. And is there room for individual conscience in islam? Women required to wear viels, in principle this should be a free decision undertaken by women. Do Islamic teachings support this individual choice? Furthermore feminists point to double standards in applying certain rules. |
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| Strengths in Islamic Ethics |
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Definition
| Essentially, the ultimate aim in Islamic ethics is to persue the truth. Another significant strength in Islamic ethics is the emphasis upon balance and the avoidance of the extreme positions of materialism and spiritualism. Islamic teachings recognize the organizational and social roots of oppression. This explains why islamic teachings seek to transform both the individual and the society. And this also inspires Muslims to veiw redemption collectively more so that privately. |
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| the holy war/sacred struggle |
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