The Jainist And Carvaka Approach Ethics Are They Compatible Essay

The Jainist And Carvaka Approach Ethics Are They Compatible - Essay Example An individual who consistently becomes upset, discontent with the world, egotistic, and selfish towards the people around them grows into an individual with no peace of mind and the desire to accept the worldly situations as they are. The Jainist approach to ethics loathes fear of the legal system or individuals of the higher authority as this demonstrates the karmic bondage of such a person according to the karma philosophy. Jainists discourage actions that are associated with hypocritical practices aimed at enhancing exploitation of the weak and the vulnerable for material gains only (Kalghatgi 236). All individuals in the Jainist approach should aim at the achievement of happiness and peace of mind due to the fact such individuals possess the power to understand that commitment and equanimity begets happiness and personal satisfaction. The desire to revenge due to anger and resentment fuels violence and provides no room for peaceful solutions to available crises. For example, issu ing threatening remarks towards a terrorist as a way of controlling their actions has no impact at all, as it increases the resolve of the terrorist to continue with their activities. When the United States of America decided to enter the Gulf region to retaliate the attacks by terrorists, the solution to terrorism was sent to a mirage position as the criminals’ resolve was doubled (Koller 157). The Carvaka philosophy also traces its roots to the Indian philosophical development, and it assumes forms that go to materialism, philosophical skepticism, and indifference to religion. The development of the Carvaka philosophy arose from the orthodox Hindu and the Nastika philosophical developments in the early 17th century in India. The development of Indian philosophical work has... This essay stresses that the Carvakans skeptical analysis strengthens the resolve that there is no hell that possesses an excessive pain as that experienced by the current form of life in the world. It, however, agrees on the presence of a supreme who is the monarch of the earthly materials and whose actions and influence are both visible and can be felt in different ways. In their preposition, it is evident that the Carvakans committed a fallacy when they insisted that the fact that an event or object which is not known to exist cannot exist in any form. This paper makes a conclusion that the religious conceptions as explained in Jainist are rejected by the Carvakans philosophies. The Pianist advances the belief in the presence of animate and inanimate entities whose souls do not interact at any level. It, thus, believes in the presence of another form of life, a sort of reincarnation after the physical death on earth. This is against the ideals of Carvakans, which rejects the ability of an individual to escape the power of death and emerge in another form. This position placed the Carvakans philosopher at a collision course with the Veda proponents who also subscribed to a theoretical reference to reincarnation (Koller 159). To the Carvakans, any individual attributes that were used to represent an individual resided solely in the body and could not be replicated in another form after death in a process similar to reincarnation.