论文部分内容阅读
现代印度伦理学是在20世纪上半叶印度民族独立运动和社会改革运动中逐步发展起来的。进入20世纪,印度人民与英国殖民主义者和依附于殖民者的封建保守势力的矛盾日益尖锐,掀起了一次又一次的反英斗争和社会改革运动。为了适应民族解放斗争和社会改革运动的需要,印度先进的思想家和民族运动的领袖们在继承印度古代伦理观的基础上,吸收西方资产阶级自由、平等、博爱的人道主义思想,提出了种种新的伦理学说。其中最有代表性的学说有:提拉克的“为世界服务”说,甘地的“非暴力”学说,泰戈尔的“普遍之爱”的人道主义,奥罗宾多的“神圣人生”论,拉达克里希南的“精神宗教”说等等。这些学说虽然都披着宗教的外衣,承袭古代宗教伦理学说的一些基本观念,但是实质上它们反对神学蒙昧主义和
Modern Indian ethics developed gradually during the Indian National Independence Movement and Social Reform Movement in the first half of the 20th century. In the 20th century, the contradictions between Indian people, British colonialists and feudal conservative forces attached to the colonists have become increasingly acute, setting off again and again the anti-British struggle and the social reform movement. In order to meet the needs of the national liberation struggle and the social reform movement, advanced Indian thinkers and leaders of the national movement inherited the ancient Indian ethics and absorbed the humanitarian ideals of freedom, equality and fraternity in the Western bourgeoisie and put forward various proposals Ethical theory. One of the most representative doctrines is Tilak’s Theory of Serving the World, Gandhi’s Theory of Non-Violence, Tagore’s Humanitarianism of Universal Love and Aurobindo’s Sacred Life Theory. Dakrillin’s “spiritual religion” and so on. Although these doctrines are all dressed in religious cloaks and inherit some basic concepts of ancient religious ethics, they are essentially opposed to theological obscurantism and