A Short Discourse on Ethical Behavior (WIP)
We are at a time in human history where the rapid rate of disruption technology is bringing radical change to existing ethical behaviors.
At the core, ethical behaviors exist and are rooted in each and every individual's beliefs about our shared reality here on Earth. The particular "reality" a single individual believes in may be based, in part or whole, on either a religious belief system, such as Islam or Christanity, or a philisophical system like Buddhism or Capitalism. This is not to say an ethical belief system may not arise from other system sources, but a belief system is only "ethical" when it holds the values of a a set of other like-minded individuals as important, regardless of whether those individuals are aware of the ethics of other individuals or not. Conversely, individuals may not be consdiered to have ethics if their belief systems are not inclusive of others that share a group.
The key to understanding the complexities of ethical behaviors involve understanding how an individual self forms their own internal truths...from both their own understanding and other's understandings. Some individuals may find truths more readily understandable by "seeing" a reality based in a story or lesson passed on to them by others which may be easily formed in the mind's eye/ear in a consistent way. Other types of thinkers may be able to conceptualize an ethecical framework by logical reasonaing.
Again, this is not to say one method or the other is preferable, or results in significantly differnt ethics. Clearly, some ethical beliefs may be formed from group concensus while others are formed from what might appear to be a type of pre-existing "common sense" in an individual self. Many individuals may be capable of arrive at consistent ethical conclusions on their own, even if they are part of a larger group with more complex ethics.
A Christian, for example, may add to their inherit set of ethics by lessons learned during regular weekly church attendence and the guidance provided by their pastors, priests and leaders. On the other hand, a Buddhist may form ethical behaviors in solitary by sitting and considering the coming and going of phenomonom, where nothing observed long enough appears to be permanent in nature. Such a simple noting of reality may, in some individuals, allow the emergence of what is termed a "safe bet" ethical assumption, such as the desire to show all beings loving kindness regardless of their own respective belief systems.
In very general terms, most religions utilize a relative point of "truth" about reality, which may be attributed to thie universe being created by "God". This singleton Supreme Entity, for which many religions have various given names, is considered to be a principle Object of Faith around which individuals may tie their ethical belief systems. For some, ethical lessons in the Bible could be considered to carry the weight of the "Word of God", meaning that the words written in the Bible and the interpretation of those words providided by the church leadership together, form an ethical framework in which one may ascribe their own beliefs.
In equally general terms, most philosophies utilize a wide variety of variable points about the "truth" of reality. These varied arguments also come by way of stories or similies.
Religious based ethics pose a significant challenge as related to the disruption of technology on society. Devices, such as televisions , laptops phones and other devices capture attention by the individual in ways that hint at the reasons behind a particluar devotion or faith shown by defout practitioners of a given religion.
Judism, for example, has a practice called sitting shiva that, when a family member dies, is designed to methodically eliminate, over time, the greif associated with the loss of that family member. This intent, in teh case of sitting shiva, is by design inteded to "disconnect" the visual memories of the person who died from the ongoing memory process of the ones who are left here in this reality to continue on.
After the Temple period until today, our main modality has been prayer and study — i.e. text, ‘speech’ and words.
The coming Redemption...is connected with the ‘garment’ of ‘thought’...
The coming Redemption, however, is connected with the ‘garment’ of ‘thought’ — image and imagination.
Exile is the alienation of the power of dimayon/‘imagination’. The Seforno writes that fantasy — alienated, ego-centered or false imagination — is the nachash, the ‘snake’. Adam and Chava/Eve were seduced into acting contrary to what they understood to be right or true, because they fell into the quicksand of fantasy and false imagination.