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Moral education is generally understood as the inquiry into the evaluation of the human way of life and institutions. Contemporary education explains two approaches to moral education. The first is to determine the moral evaluation of human actions. The second approach is the meta-ethics, to analyze moral concepts logically. Although the content of the Buddhist moral doctrine cannot be classified strictly according to the above distinctions, Buddhist thought contains much f its educational importance. Nibbana, the summum bonum of Buddhism has moral-educational significance. Buddhist moral educations, essentially discuss its evaluation of karma theory. Kamma in Pali and Karma in Sanskrit literary means an action. The early Buddhist karma theory is distinctive mainly based on three principles. They are (1) theory of action “Kammavada” (2) understanding morally wholesome and unwholesome action “Kiriyavada” (3) the human potentiality and effort to engage in morally good action “Viriyavada”. Buddhist moral education is measured giving priority to psychological aspects; volitional action done through mentally, vocally and physically. The karmic result does not rely solely on past actions. If everything we experience today is due to the past karma, the Buddhist value of “Kiriyavada” understanding good and bad “viriyavada” the individual effort and initiative will be meaningless. This study aim is to evaluate how Buddhist moral education and its consequence deals relatively as mentioned principles. 

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La Thoay Marma (Hong Kong) 8738
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