The Good justifies the Right: This category analyzes what is essential to Consequentialist theories. The Good causes the Right: Roseland Hursthouse identifies Virtue Ethics as the view that the virtues, or states of goodness, are the basic elements in moral theory, and that they support and give rise to right action (Hursthouse 1996, 2013). Hence on this account, Virtue Ethics is this first moral theory. In South Asian traditions, the paradigm example of Virtue Ethics-which also denies that right action follows from the virtues, but a well-lived life does follow from the virtues-is the ancient tradition of Jainism. This shift to the Right and away from the Good constitutes the kernel of the Gītā’s important contribution to Just War Theory. Indeed, Kṛṣṇa’s exploration of the three options constitutes the dominant content of the 18 chapters of the Gītā. At the end of the war, the Pāṇḍavas are accused by the surviving Kauravas of immorality in battle at Kṛṣṇa’s instigation (Mahābhārata 9.60.30-34)-and indeed, the Pāṇḍavas do resort to deception and what might be thought of as treachery, given conventional moral practice.

By explicating the reasons that comprise Buddhist theory and entail its controversial claims, we see how this is part of the project of Consequentialism: Basic to all dharma is the end of harm reduction or welfare, but whereas some such dharmas, such as agent-neutral moral teachings, justify themselves as means to harm reduction, some dharmas, such as pathological emotions, that appear agent relative justify the meditational practice of mindfulness, thereby relieving us of having to treat these dharmas as possessing emulative or motivational force. At the precipice of moral conventions, undermined by moral parasites, the Bhagavad Gītā recommends bhakti yoga, devotion to Sovereignty-played by Viṣṇu’s avatāra, Kṛṣṇa-as the means of generating a new moral order free of parasites (compare Gītā 4.8), supported by an attention to the practice of a duty that allows one to contribute to a world of diversity. The second of the two normative theories, and the fourth in addition to the three theories of conventional ethics, is a radically procedural option unique to the South Asian tradition, namely Yoga (compare Ranganathan 2017b), which the Gītā calls bhakti yoga. The Gītā’s main aim with these procedural ethical theories is to provide an alternate moral framework for action and choice, which liberates the conventionally moral Arjuna-the other protagonist of the Gītā, in addition to Kṛṣṇa-from being manipulated and harassed by moral parasites.

For instance, the Buddha is recorded in the Aṅguttara Nikāya-s (I 189-190) as distinguishing between two kinds of dharmas, or ethical ends-those that are wholesome, such as moral rules, and those that are not, such as pathological emotions. This approach involves working with the built environment and actively engaging with communities to ensure that their needs and aspirations are met. If you have significant limitations or would like more individual guidance, consider working one-on-one with a yoga therapist. By practising yoga regularly, you can experience a significant increase in upper body strength and endurance. It’s certainly possible that those people experiencing positive benefits were also more likely to complete a survey describing their experience because they’re excited about yoga. Yoga is a series of stretches and poses that you do with breathing techniques. Fortunately, there are practical coping strategies and self-help techniques available for individuals with fearful avoidant attachment. Seeking professional help, utilizing self-help resources, and exploring alternative approaches are all crucial components of a comprehensive treatment plan to effectively manage and overcome depression. Children’s stress and anxiety are reduced when they practice yoga because their relaxation response is triggered.

Much confusion about the Gītā and its argument for bhakti yoga (both with the expectation that there is some type of essentially religious theme afoot) and with respect to the connection of bhakti yoga as a response to previous moral and political concerns brought about by social conflict persists because basic normative ethical options are not spelled out as theories about the Right or the Good. To find out when and why people laugh, I and several undergraduate research assistants went to local malls and city sidewalks and recorded what happened just before people laughed. Clarity is had by defining and spelling out these theories as positions on the Right or the Good. This contribution consists in a criticism of conventional morality that prioritizes the Good in a definition of the Right. This is then followed by Kṛṣṇa’s prolonged response that consists in making a case for three philosophical alternatives: karma yoga (a form of Deontology), bhakti yoga (a fourth ethical theory, more commonly called Yoga, which does not define the Right by the Good), and jnana yoga (a metaethical theory that provides a justification for the previous two). People have learned about the merits of Yoga and have accepted it in the form of exercise and meditation.

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