This book argues that the standard arguments for and against the claim that certain Hindu texts and traditions attribute direct moral standing to animals and plants are unconvincing. It presents careful, extensive, and original interpretations of passages from the Manusmrti (law), the Mahābhārata (literature), and the Yogasūtra (philosophy), and argues that these texts attribute direct moral standing to animals and plants for at least three reasons: they are sentient, they are alive, and they possess a range of other relevant attributes and abilities. This book is of interest to scholars of Hinduism and the environment, religion and the environment, Hindu and/or Buddhist philosophy more broadly, and environmental ethics.

The Essays In This Volume Are Of Interest Not Only To Readers Concerned With Indian Environmental Issues But Also To Persons Concerned With Environmental Issues Around The World.

In Indic religious traditions, a number of rituals and myths exist in which the environment is revered. Despite this nature worship in India, its natural resources are under heavy pressure with its growing economy and exploding population. This has led several scholars to raise questions about the role religious communities can play in environmentalism. Does nature worship inspire Hindus to act in an environmentally conscious way? This book explores the above questions with three communities, the Swadhyaya movement, the Bishnoi, and the Bhil communities. Presenting the texts of Bishnois, their environmental history, and their contemporary activism; investigating the Swadhyaya movement from an ecological perspective; and exploring the Bhil communities and their Sacred Groves, this book applies a non-Western hermeneutical model to interpret the religious traditions of Indic communities. With a foreword by Roger S Gottlieb.

"In this volume, scholars of Hinduism, Hindu practitioners, and environmental activists discuss the past history and future prospects for the development of environmentally responsive forms of Hinduism. Topics include the Vedic viewpoint on nature, the potential contribution of Gandhian thought, forest ecology in India, the degradation and damming of river systems, and Hindu grassroots approaches to environmental restoration."--BOOK JACKET.

The history of ethics, which starts about the period of 6 thcentury B.C., was entirely related to moral philosophy which has its own uniqueness and was divided into three periods. The medieval era of ethics started from 500 A.D. to 1500 A.D; the foremost subject of debate in the medieval times was its acceptance by early English positivists. After the medieval period we move to the illuminated times and proceed with Hobbes the father of modern ethics and this period started from 1500 A.D. onwards. After Hobbes the thoughts of English and German ethics have been distinguished. So because of that the English Intuitionists (naturalists) served by Utilitarian's got opposed to Kantian ethics but in the 19th century these have been discussed very furiously in Europe. The evolution concepts into physical sciences and development of ethics developed by Comte, Darwin, Spencer backed by Green made the impact of evolutionary concepts in 20thcentury also, but still shared amid Utilitarian's and Kantians (Kant's categorical Imperative).1 In ethical institution each period had its own special characteristics. In the Greek period the state shaped the background of the moral life, and who so ever performed his duties as a responsible citizens was regarded as a good man. The medieval period was dominated by Christian religion in Europe, so because of that the good moral life was identified with the holy religious point of view. In the modern life, morality is concerned with individual's rights and duties in order to free other individuals.