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end. It follows from this that actions with unconscious end are absolutely determined having no choice, whereas the actions with conscious end involve freedom of choice. The former are excluded from the scope of ethics, since they are non-moral actions, but the later are the subject of ethical enquiry, since they are either moral or immoral. It has been very well recognised that non-human actions are unconscious, and therefore, instinctive, and the human actions which are conscious, are deliberative. It is with human actions that we are concerned here. Human beings are behaving with other human beings and with other non-human beings either morally or immorally. Now the question is what end does make human actions moral? and what end does make human actions immoral? The Jinist may answer : If the end is good the action that is directed towards it will be called moral action or right action, and if the end is bad, the action that is directed towards it will be called immoral action or wrong action. We all ordinarily know what an end is. We should, therefore, enquire, what is good? and what is bad? The question, what is good? is different from the question, as Moore says, What is the good? i.e. What things are good? The former is a basic question, whereas the later has a derivative significance. But to understand the good' or 'the śubha' the first and the fundamental step is to understand, what is good? or what is subha?
What, then, is good or śubha? How is śubha or good to be defined? According to the Jinist, śubha is an experience in tune with ahiisā. The experience in tune with ahiṁsā, is a complex phenomenon constituting a unified whole. The ingredients of this experience are analysable into knowing, affective and active elements. Subha anubhava is constituted by these elements. It is called śubha cāritra in Jaina ethics. Subha cāritra
Spiritual Awakening (Samyagdarśana) and Other Essays
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