By Predrag Cicovacki
The philosophy of Albert Schweitzer has proved extensively influential in sleek pondering, specifically within the box of ethics. His best moral concept might be summarized within the word ''reverence for life'' - specifically, that solid is composed in preserving and perfecting lifestyles, and evil is composed in destroying and obstructing existence. For Schweitzer, all existence 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 supply a enough starting place for any sufficient ethical idea. 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 fabric element of our civilization has develop into way more very important than its non secular counterpart. Even prepared faith has placed itself within the carrier of politics and economic system, thereby wasting its energy and ethical authority.
Schweitzer's ethics of reverence for all times, argues Predrag Cicovacki, deals a possible substitute at a time whilst conventional moral theories are discovered insufficient. Schweitzer's powerful and un-dogmatic idealism could provide the easiest antidote to the existing relativism and nihilism of the postmodern epoch. His moral imaginative and prescient directs us towards a brand new approach of creating a extra simply and extra peaceable international. gathering 16 of Schweitzer's premier essays, this quantity serves as a compelling creation to this awesome philosopher and humanist.
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Additional info for Albert Schweitzer's Ethical Vision A Sourcebook
And he affects us more deeply than the modern Jesus. The work of Jesus was to ﬁll the late-Jewish eschatology with his natural and profound morality, and thereby to express, in the conceptual materials of that age, a hope for ethical perfection of the world and a will dedicated to that end. All attempts to ignore his worldview as a totality, and to reduce his signiﬁcance for us to nothing more than his revelation of the “fatherhood of God,” “the brotherhood of man,” and so forth, will inevitably lead to a narrow and peculiarly insipid interpretation of his religion.
Thus, instead of basing ethics on a rational worldview, Schweitzer maintained that our ethical outlook must be based on our life view, which is the contribution of our emotions and intuitions or, as he also put it, of the experience of our will to live. Ethics thus becomes a self-devotion to all life, a life- and world-afﬁrmation that is independent of our knowledge of the universe. Schweitzer’s line of reasoning invites numerous questions. Did he not too quickly dismiss the contribution of science and rationally oriented philosophy?
There could be no vital fellowship between him and a generation utterly devoid of all directness and all enthusiasm for the ultimate aims of humanity and existence. In spite of all its progress in historical perception, it really remained more foreign to him than was the rationalism of the eighteenth or early nineteenth century, which was drawn close to him by virtue of its enthusiastic faith in the advancing moral progress of mankind. If we read through the expositions of Christian faith and Christian ethical theories that have appeared in recent decades, we are amazed to discover how feebly most of them set forth the elemental moral thought of the yetto-be-achieved general perfection of mankind.