By Predrag Cicovacki
The philosophy of Albert Schweitzer has proved largely influential in sleek considering, specifically within the box of ethics. His best moral thought might be summarized within the word "reverence for all times" - particularly, that strong is composed in conserving and perfecting existence, and evil is composed in destroying and obstructing lifestyles. For Schweitzer, all existence is sacred. Ethics hence bargains with human attitudes and behaviour towards all residing beings.
Unlike many ethical philosophers, Schweitzer argues that wisdom of human nature doesn't supply a adequate origin for any enough ethical conception. because of this he bases his ethics on a lot broader foundations, articulated in his philosophy of civilization and the philosophy of faith. Schweitzer argues that the cloth point of our civilization has develop into way more very important than its non secular counterpart. Even equipped faith has positioned itself within the provider of politics and economic system, thereby wasting its power and ethical authority.
Schweitzer's ethics of reverence for all times, argues Predrag Cicovacki, deals a workable substitute at a time whilst conventional moral theories are came across insufficient. Schweitzer's strong and un-dogmatic idealism may well provide the simplest antidote to the existing relativism and nihilism of the postmodern epoch. His moral imaginative and prescient directs us towards a brand new manner of creating a extra simply and extra peaceable global. gathering 16 of Schweitzer's most excellent essays, this quantity serves as a compelling creation to this impressive philosopher and humanist.
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Additional info for Albert Schweitzer's Ethical Vision A Sourcebook
World- and life-afﬁrmation consists in this: that man regards existence as he experiences it in himself and as it has developed in the world as something of value, per se, and accordingly strives to let it reach perfection in himself, while within his own sphere of inﬂuence he endeavors to preserve and to further it. World- and life-negation, on the other hand, consists in his regarding existence as he experiences it in himself and as it is developed in the world as something meaningless and sorrowful, and he resolves accordingly (a) to bring life to a standstill in himself by mortifying his will to live, and (b) to renounce all activity that aims to improve the conditions of life in this world.
It derives from a habit of thought that is under the inﬂuence of ethical belief. So while Indian thought rests in the perfected form of worldview, in mysticism, our own thought strives after a form of worldview that is essentially naïve and not in agreement with facts. How can this be explained? It is true that mysticism is, in its nature, the perfected kind of worldview. But if we regard the contents, all mysticism down to the present is unsatisfying because it denies the world and life and has no ethical content.
It is true they cannot make a reality of the ideal of which they confess themselves adherents. Their mysticism is inadequate in its nature as in its content. But what a magniﬁcent thing it is that they do not abandon the ideal! European thought, on the contrary, has difﬁculty holding fast to the right conception of worldview. Indeed, insofar as it admits dualism, it completely surrenders this. Dualism regards worldview as a doctrine that the individual has to acquire, instead of claiming, as does mysticism, to be a conviction that is born, and is constantly being renewed, within him.