By Predrag Cicovacki
The philosophy of Albert Schweitzer has proved generally influential in smooth pondering, in particular within the box of ethics. His best moral thought should be summarized within the word "reverence for all times" - particularly, that strong is composed in protecting and perfecting existence, and evil is composed in destroying and obstructing existence. For Schweitzer, all lifestyles 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 beginning for any enough ethical concept. 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 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 climate, thereby wasting its power and ethical authority.Schweitzer's ethics of reverence for all times, argues Predrag Cicovacki, deals a conceivable substitute at a time while conventional moral theories are came across insufficient. Schweitzer's strong and un-dogmatic idealism may well supply the easiest antidote to the present 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 global. accumulating 16 of Schweitzer's leading essays, this quantity serves as a compelling advent to this extraordinary philosopher and humanist.
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Additional resources for Albert Schweitzer's Ethical Vision: A Sourcebook
Because of the fact that Jesus expressed his worldview in the primitive metaphysics of late-Jewish apocalypticism, it is exceedingly difﬁcult to translate his ideas into our modes of expression. The task is simply impossible so long as one tries to go about it by separating the permanent from the transitory in detail. This approach is so lacking in force and decisiveness that its apparent contributions to our religion are bound to be illusory. Actually, there is no point in seeking to separate the permanent from the transitory.
This is happening in the European thought of our own time. Opinions and convictions that have arisen from no kind of reﬂection about man and the universe, but that are concerned only with man and human society, are given out as worldview and accepted as such, in the same way as we are content to call the history of the miserable wars waged on our little earth universal history. Nothing is so characteristic of the want of thought of our time as that we have lost the consciousness of what worldview really is.
39 When we refrain from such sacriﬁces, we should feel a sense of guilt and responsibility because there is so much more that we could have done for our neighbors and for living beings in general. One further objection to Schweitzer’s ethics of reverence for life concerns his sometimes confusing differentiation between rationalism and mysticism (together with the related distinctions between knowledge and will, reason and spirit). Although Schweitzer maintained that one virtue of his ethics was that it is based on thought and reﬂection, he seemed equally eager to limit, and, in some cases, even dismiss, the relevance of knowledge and rationality.