Righteousness, or rectitude, is the quality or state of being morally correct and justifiable.[1] It can be considered synonymous with "rightness" or being "upright" or to the light and visible.[1] It can be found in Indian, Chinese and Abrahamic religions and traditions, among others, as a theologicalconcept. For example, from various perspectives in Zoroastrianism, Hinduism, Buddhism, Islam, Christianity, Confucianism, Taoism, Judaism it is considered an attribute that implies that a person's actions are justified, and can have the connotation that the person has been "judged" or "reckoned" as leading a life that is pleasing to God.
William Tyndale (translator of the Bible into English in 1526) remodeled the word after an earlier word rihtwis, which would have yielded modern English *rightwise or *rightways. He used it to translate the Hebrew root צדקtzedek, which appears over five hundred times in the Hebrew Bible, and the Greek word δίκαιος (dikaios), which appears more than two hundred times in the New Testament.
Etymologically, it comes from Old English rihtwīs, from riht 'right' + wīs 'manner, state, condition' (as opposed to wrangwīs, "wrongful"[2]). The change in the ending in the 16th century was due to association with words such as bounteous.[1]
Ethics or moral philosophy
Ethics is a major branch of philosophy which encompasses right conduct and good living.[relevant?]Rushworth Kidder states that "standard definitions of ethics have typically included such phrases as 'the science of the ideal human character' or 'the science of moral duty'".[3] Richard William Paul and Linda Elder define ethics as "a set of concepts and principles that guide us in determining what behavior helps or harms sentient creatures".[4] The Cambridge Dictionary of Philosophy states that the word ethics is "commonly used interchangeably with 'morality' ... and sometimes it is used more narrowly to mean the moral principles of a particular tradition, group or individual".[5]
In the New Testament, the word righteousness, a translation for the Greek word dikaiosunē, is used in the sense of 'being righteous before others' (e.g. Matthew 5:20) or 'being righteous before God' (e.g. Romans 1:17). William Lane Craig argues that we should think of God as the "paradigm, the locus, the source of all moral value and standards".[6] In Matthew's account of the Baptism of Jesus, Jesus tells the prophet "it is fitting for us to fulfill all righteousness" as Jesus requests that John perform the rite for him. The Sermon on the Mount contains the memorable commandment "Seek ye first the kingdom of God and His righteousness".
A secondary meaning of the Greek word is 'justice',[7] which is used to render it in a few places by a few Bible translations, e.g. in Matthew 6:33 in the New English Bible.
Jesus asserts the importance of righteousness by saying in Matthew 5:20, "For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven".
However, Paul the Apostle speaks of two ways, at least in theory, to achieve righteousness: through the Law of Moses (or Torah), and through faith in the atonement made possible through the death and resurrection of Jesus Christ (Romans 10:3–13). However he repeatedly emphasizes that faith is the effective way.[8] For example, just a few verses earlier, he states the Jews did not attain the law of righteousness because they sought it not by faith, but by works.[9] The New Testament speaks of a salvation founded on God's righteousness, as exemplified throughout the history of salvation narrated in the Old Testament (Romans 9–11). Paul writes to the Romans that righteousness comes by faith: "... a righteousness that is by faith from first to last, just as it is written: 'The righteous will live by faith'" (Romans 1:17).
In 2 Corinthians 9:9 the New Revised Standard Version has a footnote that the original word has the meaning of 'benevolence', and the Messianic Jewish commentary of David Stern affirms the Jewish practice of 'doing tzedakah' as a charity, in referring to the Matthew 6:33 and 2 Corinthians 9:9 passages.[10]
James 2:14–26 speaks of the relationship between works of righteousness and faith, saying that "faith without works is dead". Righteous acts according to James include works of charity (James 2:15–16) as well as avoiding sins against the Law of Moses (James 2:11–12).
O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes that ye may know each other (not that ye may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).
Righteousness is not that you turn your faces to the east and the west [in prayer]. But righteous is the one who believes in God, the Last Day, the Angels, the Scripture and the Prophets; who gives his wealth in spite of love for it to kinsfolk, orphans, the poor, the wayfarer, to those who ask and to set slaves free. And (righteous are) those who pray, pay alms, honor their agreements, and are patient in (times of) poverty, ailment and during conflict. Such are the people of truth. And they are the God-Fearing.
Yi resonates with Confucian philosophy's orientation towards the cultivation of reverence or benevolence (ren) and skillful practice (li).
Yi represents moral acumen that goes beyond simple rule-following, as it is based on empathy, it involves a balanced understanding of a situation, and it incorporates the "creative insights" and grounding necessary to apply virtues through deduction (Yin and Yang) and reason "with no loss of purpose and direction for the total good of fidelity. Yi represents this ideal of totality as well as a decision-generating ability to apply a virtue properly and appropriately in a situation."[17]:271
In application, yi is a "complex principle" that includes:[17]
skill in crafting actions which have moral fitness according to a given concrete situation
the wise recognition of such fitness
the intrinsic satisfaction that comes from that recognition.
Indian religions
There might not be a single-word translation for dharma in English, but it can be translated as righteousness, religion, faith, duty, law, and virtue. Connotations of dharma include rightness, good, natural, morality, righteousness, and virtue. In common parlance, dharma means "right way of living" and "path of rightness". It encompasses ideas such as duty, rights, character, vocation, religion, customs and all behavior considered appropriate, correct or "morally upright". It is explained as a law of righteousness and equated to satya (truth): "...when a man speaks the Truth, they say, 'He speaks the Dharma'; and if he speaks Dharma, they say, 'He speaks the Truth!' For both are one"[18]
The wheel in the centre of India's flag symbolises Dharma.
The importance of dharma to Indian sentiments is illustrated by the government of India's decision in 1947 to include the Ashoka Chakra, a depiction of the dharmachakra ( the "wheel of dharma"), as the central motif on its flag.
In Hindu philosophy and religion, major emphasis is placed on individual practical morality. In the Sanskrit epics, this concern is omnipresent.[20] Including duties, rights, laws, conduct, virtues, and "right way of living".[sentence fragment] The Sanskrit epics contain themes and examples where right prevails over wrong, good over evil.
In an inscription attributed to the Indian Emperor Ashoka from the year 258BCE, in Sanskrit, Aramaic, and Greek text, appears a Greek rendering for the Sanskrit word dharma: the word eusebeia This suggests dharma was a central concept in India at that time, and meant not only religious ideas, but ideas of right, of good, and of one's duty.[citation needed]
The Ramayana is one of the two great Indian epics. It tells about life in India around 1000BCE and offers models in dharma. The hero, Rama, lived his whole life by the rules of dharma; this is why he is considered heroic. When Rama was a young boy, he was the perfect son. Later he was an ideal husband to his faithful wife, Sita, and a responsible ruler of Aydohya. Each episode of Ramayana presents life situations and ethical questions in symbolic terms. The situation is debated by the characters, and finally right prevails over wrong, good over evil. For this reason, in Hindu Epics, the good, morally upright, law-abiding king is referred to as dharmaraja.
In Mahabharata, the other major Indian epic, similarly, dharma is central, and it is presented with symbolism and metaphors. Near the end of the epic, the god Yama, referred to as dharma in the text, is portrayed as taking the form of a dog to test the compassion of Yudhishthira, who is told he may not enter paradise with such an animal, but who refuses to abandon his companion, for which decision he is then praised by dharma. The value and appeal of the Mahabharata is not as much in its complex and rushed presentation of metaphysics in the 12th book, claims Daniel H.H. Ingalls, because Indian metaphysics is more eloquently presented in other Sanskrit scriptures.[citation needed] The appeal of Mahabharata, like Ramayana, is in its presentation of a series of moral problems and life situations, to which there are usually three answers given, according to Ingalls: one answer is of Bhima, which is the answer of brute force, an individual angle representing materialism, egoism, and self; the second answer is of Yudhishthira, which is always an appeal to piety and gods, of social virtue and of tradition; the third answer is of introspective Arjuna, which falls between the two extremes, and who, claims Ingalls, symbolically reveals the finest moral qualities of man.[citation needed] The Epics of Hinduism are a symbolic treatise about life, virtues, customs, morals, ethics, law, and other aspects of dharma. There is extensive discussion of dharma at the individual level in the Epics of Hinduism, observes Ingalls; for example, on free will versus destiny, when and why human beings believe in either, ultimately concluding that the strong and prosperous naturally uphold free will, while those facing grief or frustration naturally lean towards destiny.[citation needed] The Epics of Hinduism illustrate various aspects of dharma, they are a means of communicating dharma with metaphors.
In Hinduism, dharma signifies behaviors that are considered to be in accord with Ṛta, the order that makes life and universe possible, and includes duties, rights, laws, conduct, virtues, and "right way of living". The concept of dharma was already in use in the historical Vedic religion, and its meaning and conceptual scope has evolved over several millennia.
In Buddhism dharma means cosmic law and order, but is also applied to the teachings of the Buddha. In Buddhist philosophy, dhamma/dharma is also the term for "phenomena". Dharma refers not only to the sayings of the Buddha, but also to the later traditions of interpretation and addition that the various schools of Buddhism have developed to help explain and to expand upon the Buddha's teachings. For others still, they see the dharma as referring to the "truth", or the ultimate reality of "the way that things really are" (Tibetan: ཆོས, THL: chö).[relevant?]
Jainism
Tattvartha Sutra mentions Das-dharma with the meaning of "righteous". These are forbearance, modesty, straightforwardness, purity, truthfulness, self-restraint, austerity, renunciation, non-attachment, and celibacy.
A right believer should constantly meditate on virtues of dharma, like supreme modesty, in order to protect the soul from all contrary dispositions. He should also cover up the shortcomings of others.
—Puruṣārthasiddhyupāya (27)
Sikhism
For Sikhs, the word Dharm means the path of righteousness and proper religious practice. For Sikhs, the word dharam (Punjabi: ਧਰਮ, dharam) means the path of righteousness and proper religious practice. Guru Granth Sahib in hymn 1353 connotes dharam as duty. The 3HO movement in Western culture, which has incorporated certain Sikh beliefs, defines Sikh dharam broadly as all that constitutes religion, moral duty, and way of life.
Persian religions
Zoroastrianism
In Zoroastrianism, asha is an important tenet of the Zoroastrian religion with a complex and nuanced range of meaning. It is commonly summarized in accord with its contextual implications of 'truth' and 'right(eousness)', 'order' and 'right working'.
From an early age, Zoroastrians are taught to pursue righteousness by following the Threefold Path of asha: humata, huxta, huvarshta (Good Thoughts, Good Words, Good Deeds).
One of the most sacred mantras in the religion is the Ashem Vohu, which has been translated as an "Ode to Righteousness". There are many translations, that differ due to the complexity of Avestan and the concepts involved (for other translations, see: Ashem Vohu).
"Righteousness is the best good and it is happiness. Happiness is to her/him who is righteous, for the sake of the best righteousness".[21][full citation needed]
See also
Alien righteousness– Term coined by Martin LutherPages displaying short descriptions of redirect targets
Asha– Central and complex Zoroastrian theological concept
Chivalry– Traditional ideology and code of conduct of knights
Dharma is a key concept with multiple meanings in the Indian religions, among others. The term dharma is held as an untranslatable into English ; it is understood to refer to behaviours which are in harmony with the "order and custom" that sustains life; "virtue", or "religious and moral duties". The antonym of dharma is adharma.
Faith is confidence or trust in a person, thing, or concept. In the context of religion, faith is "belief in God or in the doctrines or teachings of religion". According to the Merriam-Webster's Dictionary, faith has multiple definitions, including "something that is believed especially with strong conviction", "complete trust", "belief and trust in and loyalty to God", as well as "a firm belief in something for which there is no proof".
A virtue is a trait of excellence, including traits that may be moral, social, or intellectual. The cultivation and refinement of virtue is held to be the "good of humanity" and thus is valued as an end purpose of life or a foundational principle of being. In human practical ethics, a virtue is a disposition to choose actions that succeed in showing high moral standards: doing what is said to be right and avoiding what is wrong in a given field of endeavour, even when doing so may be unnecessary from a utilitarian perspective. When someone takes pleasure in doing what is right, even when it is difficult or initially unpleasant, they can establish virtue as a habit. Such a person is said to be virtuous through having cultivated such a disposition. The opposite of virtue is vice.
Yama is the Hindu deity of death, dharma, the south direction, and the underworld. Belonging to an early stratum of Rigvedic Hindu deities, Yama is said to have been the first mortal who died in the Vedas. By virtue of precedence, he became the ruler of the departed.
Loyalty is a devotion to a country, philosophy, group, or person. Philosophers disagree on what can be an object of loyalty, as some argue that loyalty is strictly interpersonal and only another human being can be the object of loyalty. The definition of loyalty in law and political science is the fidelity of an individual to a nation, either one's nation of birth, or one's declared home nation by oath (naturalization).
Ethics involves systematizing, defending, and recommending concepts of right and wrong behavior. A central aspect of ethics is "the good life", the life worth living or life that is simply satisfying, which is held by many philosophers to be more important than traditional moral conduct.
The cardinal virtues are four virtues of mind and character in classical philosophy. They are prudence, justice, fortitude, and temperance. They form a virtue theory of ethics. The term cardinal comes from the Latin cardo (hinge); these four virtues are called "cardinal" because all other virtues fall under them and hinge upon them.
Summum bonum is a Latin expression meaning the highest or ultimate good, which was introduced by the Roman philosopher Cicero to denote the fundamental principle on which some system of ethics is based — that is, the aim of actions, which, if consistently pursued, will lead to the best possible life. Since Cicero, the expression has acquired a secondary meaning as the essence or ultimate metaphysical principle of Goodness itself, or what Plato called the Form of the Good. These two meanings do not necessarily coincide. For example, Epicurean and Cyrenaic philosophers claimed that the 'good life' consistently aimed for pleasure, without suggesting that pleasure constituted the meaning or essence of Goodness outside the ethical sphere. In De finibus, Cicero explains and compares the ethical systems of several schools of Greek philosophy, including Stoicism, Epicureanism, Aristotelianism and Platonism, based on how each defines the ethical summum bonum differently.
Satya is a Sanskrit word translated as truth or essence. It also refers to a virtue in Indian religions, referring to being truthful in one's thoughts, speech and action. In Yoga, satya is one of five yamas, the virtuous restraint from falsehood and distortion of reality in one's expressions and actions.
Purushartha literally means "object(ive) of men". It is a key concept in Hinduism, and refers to the four proper goals or aims of a human life. The four puruṣārthas are Dharma, Artha, Kama and Moksha.
The following list consists of notable concepts that are derived from Hindu culture and associated cultures’ traditions, which are expressed as words in Sanskrit or other Indic languages and Dravidian languages. The main purpose of this list is to disambiguate multiple spellings, to make note of spellings no longer in use for these concepts, to define the concept in one or two lines, to make it easy for one to find and pin down specific concepts, and to provide a guide to unique concepts of Hinduism all in one place.
Religious views on love vary widely between different religions.
The following outline is provided as an overview of and topical guide to the human self:
Daēnā is a Zoroastrian concept representing insight and revelation, hence "conscience" or "religion." Alternately, Daena is considered to be a divinity, counted among the yazatas.
Islamic ethics is the "philosophical reflection upon moral conduct" with a view to defining "good character" and attaining the "pleasure of God". It is distinguished from "Islamic morality", which pertains to "specific norms or codes of behavior".
Divine grace is a theological term present in many religions. It has been defined as the divine influence which operates in humans to regenerate and sanctify, to inspire virtuous impulses, and to impart strength to endure trial and resist temptation; and as an individual virtue or excellence of divine origin.
Ethics is the branch of philosophy that examines right and wrong moral behavior, moral concepts and moral language. Ethics or moral philosophy is a branch of philosophy that "involves systematizing, defending, and recommending concepts of right and wrong behavior". The field of ethics, along with aesthetics, concerns matters of value, and thus comprises the branch of philosophy called axiology.
Akrodha literally means "free from anger". It's an important virtue in Indian philosophy and Hindu ethics.
In Islam, morality in the sense of "non practical guidelines" or "specific norms or codes of behavior" for good doing are primarily based on the Quran and the Hadith – the central religious texts of Islam – and also mostly "commonly known moral virtues" whose major points "most religions largely agree on". They include kindness, charity, forgiveness, honesty, patience, justice, respecting parents and elders, keeping promises, and controlling one's anger, love of God and those God loves, love of his messenger (Muhammad) and of believers.
In philosophy, religion, and psychology, "good and evil" is a common dichotomy. In religions with Manichaean and Abrahamic influence, evil is perceived as the dualistic antagonistic opposite of good, in which good should prevail and evil should be defeated.
Rudolph, Kurt (April 1964). "War Der Verfasser Der Oden Salomos Ein "Qumran-Christ"? Ein Beitrag zur Diskussion um die Anfänge der Gnosis". Revue de Qumrân. 4 (16). Peeters: 552–553.
Coughenour, Robert A. (December 1982). "The Wisdom Stance of Enoch's Redactor". Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period. 13 (1–2). Brill: 52. doi:10.1163/157006382X00035.
1 2 3 Cheng, Chung-ying (July 1972), "On yi as a universal principle of specific application in Confucian morality", Philosophy East and West, 22 (3): 269–280, doi:10.2307/1397676, JSTOR1397676
↑ Ingalls, Daniel H.H. (1957). "Dharma and Moksa". Philosophy East & West. pp.41–48. Archived from the original on 21 February 2001. Retrieved 27 August 2023.
↑ Kanga, Ervad Kawasji Eduljee. English Translation of Gujarati Khordeh Avesta. p.1.
External links
The dictionary definition of righteousness at Wiktionary
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