WHY WE SHOULD BE MORAL
WHY
WE SHOULD BE MORAL
Introduction
Empathy refers to an individual’s
ability to place oneself into another person’s situation, perceive it,
vicariously experience the feelings and thoughts of the person without having
them communicated explicitly while sympathy refers to the act of acknowledging
another person’s emotional hardships and providing comfort and assurance as
psychological remedies[1].
In a nutshell, it is simply a feeling of care and understanding for others. A
vulnerable person owing to inward weaknesses cannot blame his/her plight on the
people but through empathy, such problems can be solved by the external
parties. The question as to whether empathy is necessary for moral conduct will definitely yield
a positive consent and therefore, people should cultivate empathy based on
morality since morality is a superset of empathy. It would be
imprudent to alienate empathy in the process of morality development and
therefore, it is important to enshrine an empathy based morality for the good
of the weak in the society.
Empathy
emanates from within an individual, without being forced or coerced. It would
be difficult to improve empathy owing to the absence of homogeneity among most
of the members of the society. It is important to note that empathy and charity
are both considered as acts that are both involuntarily developed within a
person, through an inherent process that is uncontrollable. If we initiate a
gradual process of social orientation to instill the empathic values, then
morality improves. Just like the virtuousness of Confucianism and Taoism
conferred upon the Chinese generations the desired values.
Definition
and History of Morality
Morality is the ability to distinguish
between the right and the wrong. It also encompasses dealing with both
behaviour and motives. Moreover, it is equally the determination of what should
be done and what should not be done. Historically, morality is found as an
inherent aspect in the oriental philosophy. Morality is vital for human
existence as long as the society achieves a quorum on what should be termed as
moral.
The history of morality can be traced to
the oriental philosophers. The first proponent of morality although indirectly
was Lao Tzu, a 6th century B.C.E moral teacher[2].
He suggested and instituted the concept of Taoism. Lao Tzu’s existence is
somewhat considered mythical except that the teachings attributed to him have
been used for very many centuries and are still practiced today. Lao Tzu’s
propositions were in regard to reality and interaction with nature.
Philosophical
Arguments and Debates in
Confucianism, Taoism and Legalism
The Chinese philosophy has undergone
significant transformation overtime under three important concepts of Taoism,
Confucianism and Legalism. Confucianism stresses on humanistic virtues and
regards the secular acts as sacred. It focuses on practical order of the
society and respect of the gods by the people. Confucianism is more inclined to
the religious realms and it strictly stresses on the family. According to
Confucius principles, the society ought to maintain virtues and ethics. In that
case practices such as the li, yi,
and the zhi are emphasised, but they
mould none into a rhen. Confucianism
holds one in contempt either passively or actively for failing to observe and
uphold the cardinal values of rhen
and yi[3].
Secondly, legalism portrays a
pragmatic political philosophy which majorly the rule of law is upheld. It was
deemed an ethical means of organizing the society.
Han Fei synthesized earlier concepts on
legalism in three principles, that is, law principle which state that the law
must be made public, second principle is tactic or art principle which suggests
a bureaucratic administration which serves to enforce the law and performs the
task of running the state. This means that the ruler must employ special
techniques to ensure that the system works and permits function. Third is the
principle of legitimacy, power of Charisma, which points to the position of the
ruler and the powers attached. It advices the ruler to observe emptiness in
order to allow natural order of things to rule.
Thirdly, is the concept of Taoism, which
according Lao Tzu, means an ethical and religious tradition of the Chinese
people which puts emphasis on living in harmony. It reflects the source and the
force behind everything that exists. It has been an ancient force that
originates from the experiences with the Tao, responsible for the
transformation of Chinese’ experience of the ultimate. The subsequent
proponents of Taoism concerned themselves with the universe as opposed to
Confucianism that set itself as distinguished in conferring upon the society
moral behavior. Taoism is defined in terms of religiosity, a person’s
relationship with the non-theoretical aspect of the society and the process to
achieve the non-epistemic status.
Why
we should be Moral
Empathy is an essential virtue that
we as human beings need in the society in order to coexist harmoniously[4].
Basically, empathy is perceived as an experience that comes with sharing other
people’s pain or even joy. Actually, it emits emotions from an individual that
compel one to relate well with another’s pain and lend a helping hand. Morality
is a major issue in the society because people are able to differentiate
between right and wrong. Empathy is
actually necessary for morality because it enables people choose to do right to
others. When an individual has empathy for other people, his/her motives or
behavior is right to them too. Therefore, empathy is very vital because it
actually enhances morality[5].
Empathy
and Moral Development
Moral development is a gradual
process since infancy of understanding and developing a sense of morality.
Empathy is necessary for moral development because people, especially children
learn how to treat others in the right manner, thus embracing morality.
Basically empathy emits other humanistic emotions such as compassion and
sympathy. When children grow and develop experiencing empathy, they are able to
show it to others, thus cultivating moral development[6].
Moral development actually encompasses growth of attitudes, behaviors, and
beliefs. Although empathy is intuitive, it is also a skill that can be worked
on and developed. Therefore, empathy can be viewed as a skill that also boosts
moral development because it enables people release feelings, motives,
attitudes, and behaviors that are right and beneficial to themselves, others,
and the society in large.
Empathy
and Moral Conduct
Empathy influences people’s motives
and behaviors to other people. Therefore, it would be right to state that it is
also necessary for moral conduct. Basically, moral conduct enhances harmonious
existence among people in a society. It is obvious that peaceful co-existence
among human beings comes as a result treating one another in right and humanly
manner. When people are able to understand other people’s plight and put
themselves in their shoes, they are able to treat them right. Empathy makes people
embrace the right motives and behaviors, thus improving their moral conduct. It
would actually be right to adopt an empathy-based morality.
Cultivating
an
Empathy-Based
Morality
Commonly, morality revolves around
the motives and behaviors of people. It is clear that empathy highly influences
people to embrace the right behavior and motives towards other people.
Therefore, with an empathy-based morality, people would have the right morals
since their motives and behaviors to others would be considerate. Empathy is
actually considered intuitive, but it is also acquired through learning. It is
a skill that can be instilled and developed intellectually. Moreover, people
also liken it to a religious form of relation developed from one person to
another. Therefore, if empathy can be acquired intellectually, it can actually
be improved, especially through practice.
David
Hume’s Sympathy and Empathy Debate
Hume’s theory, considered from a
functional perspective suggests that sympathy should not be mistaken as a
particular effect for instance compassion, but it is the transformation of an
idea into an impression through imagination. When we sympathize in the
sentiments and passions of our fellow human beings, these movements are first
incorporated in our minds and thereafter perceived as belonging to another
individual. In addition, the ideas encompassed in the affections are converted
into the impressions they represent, and so the passions arise to conform to
the images we build about them. When anger is expressed by a person and the
impression taken in by another as an emotion, it is then converted into the
same sentiment within an individual who equally expressed displeasure. Humans
are related, and they connect both physically and biologically with action at a
distance. The spirit of benevolence is the basis of morality in Hume’s view of
empathy and sympathy[7].
According to Agosta, humans resonate together at the level of biology which is
neither full blown, complete sympathy nor empathy. The challenge is that Hume’s
initial narrow definition of sympathy, as a psychological mechanism, is both
expanded and restricted as expansive sympathy. Hume’s narrow definition of
sympathy omits concern for the other which is the main point of sympathy’s
contribution to foundation of morality. Hume’s narrowing of the benevolences
overlooked extensive sympathy resulting in altruism. In empathy, understanding
the other individual which also involves making commitments, illustrates
empathic understanding in mankind[8].
The complex multidimensional approach of
empathy clarifies many differences in emphasis and redirects the concept into
true wholeness.
Drowning
Child Theory in Mencius and its Connection with Empathy
Mencius gave the analogy of a drowning
child, a theory in which he asserts, “for the child falling into a well, one
would express panic and fear upon seeing the child in danger”[9].
This sane act of kindness is inherent in one regardless of how evil that
individual has become over time. Mencius believes that there are four parts of
human heart that are cultivated and developed by the society which yields four
virtues. This is quite excellent for debate. Mencius said. “All men have a mind
which cannot bear to see the sufferings of others”[10].
It means men have four principles and if they cannot develop them, they play
thief with themselves. In my opinion, an act of empathy is expressed in this
situation that upon seeing the child, man will without exception experience a
feeling of alarm and distress, and not just to gain approval or praises. This
is a result of one’s inherent empathic nature, and no man of rational mind
enjoys seeing others fall.
Therefore, a child reflects the status of man
with no destruction to the surrounding, very helpless and naïve. It would be
imprudent to let go the young one. It is also natural for man to lend a helping
hand to another individual with whom they are at peace, for instance an
innocent child and an adult. Therefore, in this case I liken the child to any
individual in need and with whom I enjoy a good and peaceful mutual personal
relationship.
Conclusion
People should embrace the idea of
doing what is right to others more often. When people are treated well by their
fellow human beings, they tend to relate well with them. Therefore, empathy is
actually very vital for the morality of a society. This is because people will
always be inclined to do the right thing. Good deeds within a society promote
generally promote high level of morality.
Bibliography
Paley,
William. The Principles of Moral and Political Philosophy. Indianapolis,
Ind: Liberty
Fund, 2002.
Fried,
Eric. Inwardness and Morality. Amsterdam: Rodopi, 2005.
Wainwright,
William. Religion and Morality. Aldershot, England: Ashgate, 2005.
Weir,
Todd H. Monism: Science, Philosophy, Religion, and the History of a
Worldview.
Basingstoke: Palgrave Macmillan,
2012.
Jaspers,
Karl. The Origin and Goal of History (routledge Revivals). Hoboken:
Taylor and
Francis, 2014.
[1]
Karl,
Jaspers. The Origin and Goal of History (routledge Revivals). (Hoboken:
Taylor and Francis, 2014), p. 32
[2]
Karl,
Jaspers. The Origin and Goal of History (routledge Revivals). (Hoboken:
Taylor and Francis, 2014), p. 34
[3]
Todd,
Weir. Monism: Science, Philosophy, Religion, and the History of a Worldview.
(Basingstoke: Palgrave Macmillan, 2012), p.43
[4]
Todd, Weir. Monism:
Science, Philosophy, Religion, and the History of a Worldview.
(Basingstoke: Palgrave Macmillan, 2012), p.43
[5]
William,
Paley. The Principles of Moral and Political Philosophy. (Indianapolis,
Ind: Liberty Fund, 2002), p. 31
[6]
Karl,
Jaspers. The Origin and Goal of History (routledge Revivals). (Hoboken:
Taylor and Francis, 2014), p. 34
[7]
William,
Wainwright. Religion and Morality. (Aldershot, England: Ashgate, 2005),
p. 31
[8]
Eric,
Fried. Inwardness and Morality. (Amsterdam: Rodopi, 2005), p. 12
[9] Karl, Jaspers. The Origin and
Goal of History (routledge Revivals). (Hoboken: Taylor and Francis, 2014),
p. 37
[10] Karl, Jaspers. The Origin and
Goal of History (routledge Revivals). (Hoboken: Taylor and Francis, 2014),
p. 39
Comments
Post a Comment