Deontology and Bhagavad Gita
Deontology and Bhagavad-Gita
Chantel L Green
Eastern Gateway
Deontology and Bhagavad-Gita
Most people reading the Bhagavad-Gita (the Gita) come across the concept of duty as prescribed by Lord Krishna and note the similarity of the same to the concept of duty as prescribed by Immanuel Kant. In fact, the surprising point is that both the concepts are quite similar when one reads it cursorily and yet they are distinctly different when one conducts a deeper study of the subject. While there are major cultural and religious differences between these concepts, there are also differences in philosophical terms with ethics and philosophical experts professing varied views on the Bhagavad-Gita. This paper will explain the role of duty and examine the similarities as well as differences between the concepts of duty in each of these theories.
Duty in Kant’s Theory
Kant began his theory by regarding goodwill as a fundamental basis. For Kant, the concept of good will is a broader idea than ‘a will.’ A will that acts from duty is apparent as a will that triumphs over obstacles in order to preserve morality in law. In adverse conditions, therefore, a dutiful will becomes a unique case of a good will. It follows as a result, that only acts done out of duty have moral and ethical worth. However, this does not mean that when a person acts simply in accordance with duty is insignificant, but it means that Kant’s theory gives special appreciation to acts that are performed out of a pure sense of duty. (Wood, 1999, p. 26 – 27)
Kant's deontological view of duty does not require people to perform their duties unwillingly, but rather with a sense of willingness that stems from moral and ethical considerations. In other words, while duty often constricts people and makes them act in violation of their preferences, it arises from an agent's choice to keep the moral law. (Dowd, 2011, p. 37) Thus, when a person performs an action that
Chantel L Green
Eastern Gateway
Deontology and Bhagavad-Gita
Most people reading the Bhagavad-Gita (the Gita) come across the concept of duty as prescribed by Lord Krishna and note the similarity of the same to the concept of duty as prescribed by Immanuel Kant. In fact, the surprising point is that both the concepts are quite similar when one reads it cursorily and yet they are distinctly different when one conducts a deeper study of the subject. While there are major cultural and religious differences between these concepts, there are also differences in philosophical terms with ethics and philosophical experts professing varied views on the Bhagavad-Gita. This paper will explain the role of duty and examine the similarities as well as differences between the concepts of duty in each of these theories.
Duty in Kant’s Theory
Kant began his theory by regarding goodwill as a fundamental basis. For Kant, the concept of good will is a broader idea than ‘a will.’ A will that acts from duty is apparent as a will that triumphs over obstacles in order to preserve morality in law. In adverse conditions, therefore, a dutiful will becomes a unique case of a good will. It follows as a result, that only acts done out of duty have moral and ethical worth. However, this does not mean that when a person acts simply in accordance with duty is insignificant, but it means that Kant’s theory gives special appreciation to acts that are performed out of a pure sense of duty. (Wood, 1999, p. 26 – 27)
Kant's deontological view of duty does not require people to perform their duties unwillingly, but rather with a sense of willingness that stems from moral and ethical considerations. In other words, while duty often constricts people and makes them act in violation of their preferences, it arises from an agent's choice to keep the moral law. (Dowd, 2011, p. 37) Thus, when a person performs an action that