Ethics for the new millennium

HH Ethics

In Ethics for a New Millennium, His Holiness the Dalai Lama discusses ethics from a universal perspective that transcends both religion and the jargon of scholastic philosophy. The study guide that accompanies Ethics for a New Millennium states, "with the growing secularization and globalization of society, we must find a way that transcends religion to establish consensus as to what constitutes positive and negative conduct, what is right and wrong and what is appropriate and inappropriate," (Los Altos Study Group 2). The Dalai Lama opens Ethics for a New Millennium with a general discourse about the nature of ethics, and the goal of ethics. For the Dalai Lama, the goal of ethics is relatively simple: to maximize happiness for all people. However, the Dalai Lama is not a utilitarian The Dalai Lama combines the traditionally utilitarian view that ethics serve the greatest good for the greatest number, with a virtue-based ethics model that assumes an inherently good moral character and demeanor for each person. Moreover, there is a distinct difference between temporary and superficial forms of happiness, and the deeper, more meaningful, and lasting state of happiness that is created by a compassionate mindset and doing good things for other people. Ethics are integral to every aspect of human social life, and therefore, it is important to develop an ethical framework for the current, new millennium.

In the book Ethics for a New Millennium, the Dalai Lama discusses many different types of ethical conditions and situations. These include the ethic of restraint, the ethic of virtue, and the ethic of compassion. The ethic of restraint is strongly correlated with the practice of self-discipline. Self-discipline is "is not just a matter of suppressing or denying negative thoughts and emotion or obeying laws and precepts," (Los Altos Study Group 17). However, the ethic of restraint does ask the individual to recognize the nature of the mind and the way that nature can interfere with happiness. As His Holiness puts it, "We can conceive the nature of mind in terms of the water in a lake. When the water is stirred up in a storm, the mud from the lake's bottom clouds it, making it appear opaque. But the nature of the water is not dirty," (83). Using this metaphor, the Dalai Lama suggests that emotional ups and downs disturb the water of the mind. It is up to the individual to pay attention and allow the dirt to settle. Then, a person can achieve clarity of mind with minimal struggle. The ethic of restraint also calls upon the person to take responsibility for negative actions, which always arise due to the credence given to negative emotions and thoughts. "When we act under the influence of negative thoughts and emotions we become oblivious to the impact our actions have on others. They are thus the cause of our destructive behavior both toward others and to ourselves," (Los Altos Study Group 18).

The Dalai Lama also discusses the ethic of virtue in Ethics for a New Millennium. Virtue is not necessarily an innate state, and it can be cultivated. "Happiness arises from virtuous causes. If we truly desire to be happy, there is no other way to proceed but by way of virtue," (His Holiness the Dalai Lama 121). The Dalai Lama adds that the foundation of virtue is "ethical discipline," (121). Thus, the ethic of restraint and the ethic of virtue are both linked with self-discipline. Happiness cannot be created without self-discipline, which is required to cultivate the virtuous character. Moreover, the ethic of virtue requires "consciously, actively and continuously cultivating and reinforcing our positive qualities, namely basic human, or spiritual, qualities," (Los Altos Study Group 20). The Dalai Lama offers specific "antidotes" to negative emotions, which can be focused on to create a positive, virtuous state of mind (Los Altos Study Group 20). For example, the feeling of anger may be countered by the cultivation of patience, and the feeling of humility counteracts pride.