By Predrag Cicovacki
The philosophy of Albert Schweitzer has proved broadly influential in sleek considering, specially within the box of ethics. His best moral notion could be summarized within the word ''reverence for life'' - specifically, that sturdy is composed in protecting and perfecting existence, and evil is composed in destroying and obstructing existence. For Schweitzer, all lifestyles is sacred. Ethics therefore bargains with human attitudes and behaviour towards all dwelling beings.
Unlike many ethical philosophers, Schweitzer argues that wisdom of human nature doesn't offer a enough beginning for any enough ethical idea. for this reason he bases his ethics on a lot broader foundations, articulated in his philosophy of civilization and the philosophy of faith. Schweitzer argues that the fabric element of our civilization has turn into way more vital than its non secular counterpart. Even equipped faith has positioned itself within the carrier of politics and economic climate, thereby wasting its energy and ethical authority.
Schweitzer's ethics of reverence for all times, argues Predrag Cicovacki, bargains a possible replacement at a time while conventional moral theories are came across insufficient. Schweitzer's strong and un-dogmatic idealism may well supply the easiest antidote to the existing relativism and nihilism of the postmodern epoch. His moral imaginative and prescient directs us towards a brand new method of establishing a extra simply and extra peaceable global. amassing 16 of Schweitzer's most suitable essays, this quantity serves as a compelling creation to this awesome philosopher and humanist.
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Extra resources for Albert Schweitzer's Ethical Vision A Sourcebook
Nothing is so characteristic of the want of thought of our time as that we have lost the consciousness of what worldview really is. It is necessary that we come back to the understanding that the only true worldview is that which arises from meditation in which man is alone with the universe and himself. If such confusion and perplexity reign in European thought, it is not only due to the difﬁculties that it has to overcome, but also to the fact that it is not sufﬁciently clear about its real task, namely, the task of creating a worldview.
Here, as a matter of fact, it abandons monism. But it cannot do otherwise. In order to absorb into itself thoughts of ethical world- and life-afﬁrmation, and to give correspondingly more satisfaction as a worldview, it is forced to develop into a mysticism of spiritual union with God. Insofar, then, as an ethical nature is attributed to God, ethical world- and lifeafﬁrmation does gain a footing in mysticism. The ethical conception of God in modern Indian thought is no longer essentially different from that in European thought.
What determines a man’s worldview is not whether, according to his disposition, he takes things more or less lightly or whether he has been gifted with or denied the capacity to have conﬁdence; what is decisive is his inner attitude toward Being, his afﬁrmation or negation of life. Worldview consists in a determination of the will. The question is not so much what man expects or does not expect from existence, but what use he aims at making of it. Naturally, the attitude toward existence determined by the will can be inﬂuenced by a more optimistic or more pessimistic disposition, just as it may be by favorable or unfavorable events.