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Most religions have an ethical component, often derived from purported supernatural revelation or guidance. Ethics, which is a major branch of philosophy, encompasses right conduct and good life. It is significantly broader than the common conception of analyzing right and wrong. 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 moral conduct.

Buddhist ethics

Ethics in Buddhism are traditionally based on the enlightened perspective of the Buddha, or other enlightened beings who followed him. Moral instructions are included in Buddhist scriptures or handed down through tradition. Most scholars of Buddhist ethics thus rely on the examination of Buddhist scriptures, and the use of anthropological evidence from traditional Buddhist societies, to justify claims about the nature of Buddhist ethics.

According to traditional Buddhism, the foundation of Buddhist ethics for laypeople is the Pancasila: no killing, stealing, lying, sexual misconduct, or intoxicants. In becoming a Buddhist, or affirming one's commitment to Buddhism, a layperson is encouraged to vow to abstain from these negative actions. Buddhist monks and nuns take hundreds more such vows (see vinaya).

The sole reliance on traditional formulae or practices, however, can be questioned by Western Buddhists whose main concern is the practical solution of complex moral problems in the modern world. To find a justifiable approach to such problems it may be necessary not just to appeal to the precepts or the vinaya, but to use more basic Buddhist teachings (such as the Middle Way) to aid interpretation of the precepts and find more basic justifications for their usefulness relevant to all human experience. This approach avoids basing Buddhist ethics solely on faith in the Buddha's enlightenment or Buddhist tradition, and may allow more universal non-Buddhist access to the insights offered by Buddhist ethics.

The Buddha provided some basic guidelines for acceptable behavior that are part of the Noble Eightfold Path. The initial percept is non-injury or non-violence to all living creatures from the lowest insect to humans. This precept defines an non-violent attitude toward every living thing. The Buddhist practice of this does not extend to the extremes exhibited by Jainism, but from both the Buddhist and Jain perspectives, non-violence suggests an intimate involvement with, and relationship to, all living things.

Theravada monk Bhikkhu Bodhi has observed:
"Buddhist ethics, as formulated in the five precepts, is sometimes charged with being entirely negative. ... [I]t has to be pointed out that the five precepts, or even the longer codes of precepts promulgated by the Buddha, do not exhaust the full range of Buddhist ethics. The precepts are only the most rudimentary code of moral training, but the Buddha also proposes other ethical codes inculcating definite positive virtues. The Mangala Sutta, for example, commends reverence, humility, contentment, gratitude, patience, generosity, etc. Other discourses prescribe numerous family, social, and political duties establishing the well being of society. And behind all these duties lie the four attitudes called the "immeasurables" — loving-kindness, compassion, sympathetic joy, and equanimity."


Christian ethics

Christian ethics in general has tended to stress the need for grace, mercy, and forgiveness because of human weakness. With divine assistance, the Christian is called to become increasingly virtuous in both thought and deed, see also the Evangelical counsels. Conversely, the Christian is also called to abstain from vice.

Christian ethical principles are based on the teachings within the Holy Bible. While interpretations of some passages vary, Christian thought is fairly unanimous on the key points of ethics. They begin with the notion of inherent sinfulness, which requires essential atonement. Personal ethics are the means to avoid or correct sin. Christian ethics are founded upon the notion of personal freedom to choose and act righteously. Specific ethical behaviors originate in the Old Testament’s Ten Commandments, and are enriched by teachings in the Psalms and morals contained in historical accounts.

The New Testament on which Christianity diverges from Judaism added an eleventh ethical commandment: to “love your neighbor as you love yourself” (actually, this is part of the Hebrew Bible, known as the Great Commandment), including loving your enemy. This notion of brotherly love comes from the belief that God so loved the world that he gave His son to sacrifice Himself for humanity, see Substitutionary atonement. The ministry of Jesus Christ was intended to show people that token sacrifice and liturgical religious processes that supposedly make a person "better" are to be replaced by real interpersonal sacrifice to one another based on acceptance of salvation through Christ.

Christian ethics do not approach social change by pointing to conventions and norms that should be ended (such as slavery or women’s rights) but rather by personal ethical and spiritual conversion that would result in social change if enough people engaged in personal change. Eternal life is more important than your lot in life on earth. Key Biblical parables also teach the virtues of approaching life’s decisions through a sense of personal peace and suppression of worry, doubt and fear. Other tenets include maintaining personal integrity and the absence of hypocrisy, as well as honesty and loyalty, mercy and forgiveness, rejection of materialism and the desire for wealth and power, and teaching others in your life through personal joy, happiness and Godly devotion.

There are several different schema of vice and virtue. Aquinas adopted the four cardinal virtues of Plato, justice, courage, temperance and prudence, and added to them the Christian virtues of faith, hope and charity (from St.Paul, ). Other schema include the Seven Deadly Sins and the Seven virtues. For more see Christian philosophy and Biblical law in Christianity.

Confucian ethics

Confucianism and Neo-Confucianism emphasize the maintenance and propriety of relationships as the most important consideration in ethics. To be ethical is to do what one's relationships require. Notably, though, what you owe to another person is inversely proportional to their distance from you. In other words, you owe your parents everything, but you are not in any way obligated towards strangers. This can be seen as a recognition of the fact that it is impossible to love the entire world equally and simultaneously. This is called relational ethics, or situational ethics. The Confucian system differs very strongly from Kantian ethics in that there are rarely laws or principles which can be said to be true absolutely or universally.

This is not to say that there has never been any consideration given to universalist ethics. In fact, in Zhou dynasty China, the Confucians' main opponents, the followers of Mozi argued for universal love ( ). The Confucian view eventually held sway, however, and continues to dominate many aspects of Chinese thought. Many have argued, for example, that Mao Zedong was more Confucian than Communist.Confucianism, especially of the type argued for by Mencius ( ), argued that the ideal ruler is the one who (as Confucius put it) "acts like the North Star, staying in place while the other stars orbit around it". In other words, the ideal ruler does not go out and force the people to become good, but instead leads by example. The ideal ruler fosters harmony rather than laws.

Confucius stresses honesty above all. His concepts of ( ), ( ), and rén ( ) can be seen as deeper expressions of honesty ( ) and fidelity ( ) to the ones to whom one owes one's existence (parents) and survival (one's neighbours, colleagues, inferiors in rank). He codifed traditional practice and actually changed the meaning of the prior concepts that those words had meant. His model of the Confucian family and Confucian ruler dominated Chinese life into the early 20th century. This had ossified by then into an Imperial hierarchy of rigid property rights, hard to distinguish from any other dictatorship. Traditional ethics had been perverted by legalism.

Buddhist influence

Buddhism, and specifically Mahayana Buddhism, brought a cohesive metaphysic to Chinese thought and a strong emphasis on universalism. Neo-Confucianism was largely a reaction to Buddhism's dominance in the Tang dynasty, and an attempt at developing a native Confucian metaphysical/analytical system.

Daoist ethics

Laozi and other Daoist authors argued for an even greater passivity on the part of rulers than did the Confucians. For Laozi, the ideal ruler is one who does virtually nothing that can be directly identified as ruling. Clearly, both Daoism and Confucianism presume that human nature is basically good. The main branch of Confucianism, however, argues that human nature must be nurtured through ritual (li 理), culture (wen 文) and other things, while the Daoists argued that the trappings of society were to be gotten rid of.

Hindu ethics

Hindu ethics are related to reincarnation, which is a way of expressing the need for reciprocity, as one may end up in someone else's shoes in their next incarnation. Intention is seen as very important, and thus selfless action for the benefit of others without thought for oneself is an important rule in Hinduism, known as the doctrine of karma yoga. This aspect of service is combined with an understanding that someone else's unfortunate situation, while of their own doing, is one's own situation since the soul within is the soul shared by all. The greeting namaskar is founded on the principle that one salutes the spark of the divine in the other. Kindness and hospitality are key Hindu values.

More emphasis is placed on empathy than in other traditions, and women are sometimes upheld not only as great moral examples but also as great gurus. Beyond that, the Mother is a Divine Figure, the Devi, and the aspect of the creative female energy plays a major role in the Hindu ethos. Vande Mataram, the Indian national song (not anthem) is based on the Divine mother as embodied by 'Mother India' paralleled to 'Ma Durga'. An emphasis on domestic life and the joys of the household and village may make Hindu ethics a bit more conservative than others on matters of sex and family.

Of all religions, Hinduism is among the most compatible with the view of approaching truth through various forms of art: its temples are often garishly decorated, and the idea of a guru who is both entrancing entertainer and spiritual guide, or who simply practices some unique devotion (such as holding up his arm right for his whole life, or rolling on the ground for years on a pilgrimage), is simply accepted as a legitimate choice in life.

Ethical traditions in Hinduism have been influenced by caste norms. In the mid-20th century Mohandas Gandhi, a Vaishnava, undertook to reform these and emphasize traditions shared in all the Indian faiths:

After his profound achievement of forcing the British Empire from India, these views spread widely and influence much modern thinking on ethics today, especially in the peace movement, ecology movement, and those devoted to social activism.

Islamic ethics

The foundational source in the gradual codification of Islamic ethics was the Muslim understanding and interpretations of the mankind has been granted the faculty to discern God's will and to abide by it. This faculty most crucially involves reflecting over the meaning of existence, which, as John Kelsay in the Encyclopedia of Ethics phrases, "ultimately points to the reality of God." Therefore, regardless of their environment, humans are believed to have a moral responsibility to submit to God's will and to follow Islam (as demonstrated in the Qur'an, ).

This natural inclination is, according to the Qur'an, subverted by mankind's focus on material success: such focus first presents itself as a need for basic survival or security, but then tends to manifest into a desire to become distinguished among one's peers. Ultimately, the focus on materialism, according to the Islamic texts, hampers with the innate reflection as described above, resulting in a state of jahiliyya or "heedlessness."

Muslims believe that Muhammad, like other prophets in Islam, was sent by God to remind human beings of their moral responsibility, and challenge those ideas in society which opposed submission to God. According to Kelsay, this challenge was directed against five main characteristics of pre-Islamic Arabia:

  1. The division of Arabs into varying tribes (based upon blood and kinship). This categorization was confronted by the ideal of a unified community based upon Islamic piety, an "ummah;"
  2. The acceptance of the worship of a multitude of deities besides Allah - a view challenged by strict Islamic monotheism, which dictates that Allah has no partner in worship nor any equal;
  3. The trait of muruwwa (manliness), which Islam discouraged, instead emphasizing on the traits of humility and piety;
  4. The focus on achieving fame or establishing a legacy, which was replaced by the concept that mankind would be called to account before God on the day of resurrection;
  5. The reverence of and compliance with ancestral traditions, a practice challenged by Islam — which instead assigned primacy to submitting to God and following revelation.


These changes lay in the reorientation of society as regards to identity and life of the Muslim belief, world view, and the hierarchy of values. From the viewpoint of subsequent generations, this caused a great transformation in the society and moral order of life in the Arabian Peninsula. For Muhammad, although pre-Islamic Arabia exemplified "heedlessness," it was not entirely without merit. Muhammad approved and exhorted certain aspects of the Arab pre-Islamic tradition, such as the care for one’s near kin, for widows, orphans, and others in need and for the establisent of justice. However, these values would be re-ordered in importance and placed in the context of strict monotheism.

Jain ethics

Jainism encourages spiritual development through reliance on and cultivating one's own personal wisdom and self-control (व्रत, vrata). The goal is realization of the soul's true nature.

The Triple gems of Jainism, right vision or view (Samyak Darsana), right knowledge (Samyak Jnana) and right conduct (Samyak Caritra), together constitute the path of liberation (moksha) from the the universal cycles of births and deaths. Those who have attained moksha are called siddha (liberated souls) and those who are attached to the world through their karma are called samsarin (mundane souls). Every mundane soul has to follow the path as described by the Jinas (Tirthankaras) to attain moksha.

Jains believe that the universe and dharma have no beginning and no ending, but goes through a process of cyclical change. The universe consists of living (Jīva) and non-living beings (Ajīva). The samsarin (worldly) soul takes various forms of life. Human being, animal and plant, deity, and hell-being are the four forms of the samsari souls. All worldly relations of one's jiva with other jiva and ajiva are based on its karma.

Jainism practices are derived from the above fundamentals. For example, non-violence simply relates to minimizing new karmas that can potentially get attached to the soul. Jainism views every form of soul as worthy of respect as it has potential to become siddha (Param-atma, pure soul). Since all living beings possess a soul, great care and awareness is required in going about one's business in the world. Jainism emphasizes this equality of all life, advocating the protection of even the smallest creatures. This goes as far as the life of microscopic organisms. Jainism acknowledges that every person has different capability and capacity and therefore defines the duties for ascetics and householders accordingly.

There are five ethical principles prescribed by Mahavira to his followers; ahimsa (non-violence), satya (truth), asteya (non-stealing), brahmacarya (celibacy) and aparigraha (non-possession). The first is considered to be the most important because Jains believe in 'continuity of consciousness' and that one has no right to interfere with the progress (spiritual) of any being, even the one-sensed. Injury involved positive interference and so there was to be exhortation to practise non-interference. (Non-interference is sometimes interpreted as strict non-killing. To achieve the goal of non-violence it is necessary to have coordination between the mind and body. This should also be accompanied by proper speech "emanating the from the heart which knows nothing but love. As a result, there is absolutely no thought of injury and no speech instigating somebody else to commit murder.

Satya, truth-speaking, is the second virtue to be practiced by all people. Since non-violence is the most important principle, all other principles are to be follwed in the spirit of non-violence. However, when truth speaking will lead to violence for example, a killing, it is perfectly ethical to utter falsehood.

Asteya, non-stealing, signifies the the strict adherence to one's own possessions, not even wanting to take hold of another's. To uphold the practice of asteya, one should not do the following:
  • Avoid giving people their money's worth
  • Take things which were not offered to him
  • Take things that were placed or dropped by forgotten others
  • Purchase things at cheaper prices if the cheaper price was due to an improper method employed in acquiring the object.


Brahmacarya, celibacy, is the complete abstinence from sex and at one time this included thoughts entertained about sex. Obviously this virtue would be difficult to maintain in a household or family, so to observe this principle in the household, Jaina philosophers suggested that practicing the principle of monogamy was a way to uphold brahmacarya in spirit.

Aparigraha, non-possession, is the renunciation, not only his property and wealth before taking the 'Order', but also has no thoughts of the things renounced. This is done to detach oneself from things and possessions, including home and family, so that one can reach their goal of life, moksa.

Jewish ethics

Jewish ethics may be said to originate with the Hebrew Bible, its broad legal injunctions, wisdom narratives and prophetic teachings. Most subsequent Jewish ethical claims may be traced back to the texts, themes and teachings of the written Torah.

In early rabbinic Judaism, the oral Torah both interprets the Hebrew Bible and delves afresh into many other ethical topics. The best known rabbinic text associated with ethics is the non-legal Mishnah tractate of Avot, popularly translated as Ethics of the Fathers. Similar ethical teachings are interspersed throughout the more legally-oriented portions of the Mishnah, Talmud and other rabbinic literature. Generally, ethics is a key aspect of non-legal rabbinic literature, known as aggadah. This early Rabbinic ethics shows signs of cross-fertilization and polemical exchange with both the Greek (Western philosophical) ethical tradition and early Christian tradition.

In the medieval period, direct Jewish responses to Greek ethics may be seen in major rabbinic writings. Notably, Maimonides offers a Jewish interpretation of Aristotle (e.g., Nicomachean Ethics), who enters into Jewish discourse through Islamic writings. Maimonides, in turn, influences Thomas Aquinas, a dominant figure in Catholic ethics and the natural law tradition of moral theology. The relevance of natural law to medieval Jewish philosophy is a matter of dispute among scholars.

Hellenistic influence

Ethics in systematic form, and apart from religious belief, is as little found in apocryphal or Judæo-Hellenistic literature as in the Bible. However, Greek philosophy greatly influenced Alexandrian writers such as the authors of IV Maccabees, the Book of Wisdom, and Philo.

Much progress in theoretical ethics came as Jews came into closer contact with the Hellenic world. Before that period the Wisdom literature shows a tendency to dwell solely on the moral obligations and problems of life as appealing to man as an individual, leaving out of consideration the ceremonial and other laws which concern only the Jewish nation. From this point of view Ben Sira's collection of sayings and monitions was written, translated into Greek, and circulated as a practical guide. The book contains popular ethics in proverbial form as the result of everyday life experience, without higher philosophical or religious principles and ideals.

More developed ethical works emanated from Hasidean circles in the Maccabean time, such as are contained in Tobit, especially in Chapter IV. Here the first ethical will or testament is found, giving a summary of moral teachings, with the Golden Rule, "Do that to no man which thou hatest!" as the leading maxim. There are even more elaborate ethical teachings in the Testaments of the Twelve Patriarchs, in which each of the twelve sons of Jacob, in his last words to his children and children's children, reviews his life and gives them moral lessons, either warning them against a certain vice he had been guilty of, so that they may avoid divine punishment, or recommending them to cultivate a certain virtue he had practised during life, so that they may win God's favor. The chief virtues recommended are love for one's fellow man, industry, especially in agricultural pursuits, simplicity, sobriety, benevolence toward the poor, compassion even for the brute and avoidance of all passion, pride, and hatred. Similar ethical farewell monitions are attributed to Enoch in the Ethiopic Enoch (xciv. et seq.) and the Slavonic Enoch (lviii. et seq.) and to the three patriarchs.

The Hellenistic Jewish propaganda literature made the propagation of Jewish ethics taken from the Bible its main object for the sake of winning the pagan world to pure monotheism. It was owing to this endeavor that certain ethical principles were laid down as guiding maxims for the Gentiles, first of all the three capital sins, idolatry, murder, and incest, were prohibited (see Sibyllines, iii. 38, 761; iv. 30 et seq.). In later Jewish rabbinic literature these Noachide Laws were gradually developed into six, seven, and ten, or thirty laws of ethics binding upon every human being.

LaVeyan Satanist ethics

The Nine Satanic Sins

  1. Stupidity — The top of the list for Satanic Sins. The Cardinal Sin of Satanism. It’s too bad that stupidity isn’t painful. Ignorance is one thing, but our society thrives increasingly on stupidity. It depends on people going along with whatever they are told. The media promotes a cultivated stupidity as a posture that is not only acceptable but laudable. Satanists must learn to see through the tricks and cannot afford to be stupid.
  2. Pretentiousness — Empty posturing can be most irritating and isn’t applying the cardinal rules of Lesser Magic. This is on equal footing with stupidity for what keeps the money in circulation these days. Everyone’s made to feel like a big shot, whether they can come up with the goods or not.
  3. Solipsism — Projecting your reactions, responses, and sensibilities onto someone who is probably far less attuned than you are can be very dangerous for Satanists. It is the mistake of expecting people to give you the same consideration, courtesy and respect that you naturally give them. They won’t. Instead, Satanists must strive to apply the dictum of “Do unto others as they do unto you.” It’s work for most of us, and requires constant vigilance, lest you slip into a comfortable illusion of everyone being like you. As it has been said, certain utopias would be ideal in a nation of philosophers, but unfortunately (or perhaps fortunately, from a Machiavellian standpoint) we are far from that point.
  4. Self-deceit — It’s in the “Nine Satanic Statements”, but deserves to be repeated here. It is another cardinal sin. We must not pay homage to any of the sacred cows presented to us, including the roles we are expected to play ourselves. The only time self-deceit should be entered into is when it’s fun, and with awareness. But then, it’s not self-deceit!
  5. Herd Conformity — That’s obvious from a Satanic stance. It’s all right to conform to a person’s wishes, if it ultimately benefits you. But only fools follow along with the herd, letting an impersonal entity dictate to you. The key is to choose a master wisely, instead of being enslaved by the whims of the many.
  6. Lack of perspective — Again, this one can lead to a lot of pain for a Satanist. You must never lose sight of who and what you are, and what a threat you can be, by your very existence. We are making history right now, every day. Always keep the wider historical and social picture in mind. That is an important key to both Lesser and Greater Magic. See the patterns and fit things together as you want the pieces to fall into place. Do not be swayed by herd constraints: Know that you are working on another level entirely from the rest of the world.
  7. Forgetfulness of Past Orthodoxies — Be aware that this is one of the keys to brainwashing people into accepting something new and different, when in reality it’s something that was once widely accepted but is now presented in a new package. We are expected to rave about the genius of the creator and forget the original. This makes for a disposable society.
  8. Counterproductive Pride — That first word is important. Pride is great up to the point you begin to throw out the baby with the bathwater. The rule of Satanism is: If it works for you, great. When it stops working for you, when you’ve painted yourself into a corner and the only way out is to say, I’m sorry, I made a mistake, I wish we could compromise somehow, then do it.
  9. Lack of Aesthetics — This is the physical application of the Balance Factor. Aesthetics is important in Lesser Magic and should be cultivated. It is obvious that no one can collect any money off classical standards of beauty and form most of the time, so they are discouraged in a consumer society; but an eye for beauty, for balance, is an essential Satanic tool and must be applied for greatest magical effectiveness. It’s not what’s supposed to be pleasing: It’s what is. Aesthetics is a personal thing, reflective of one’s own nature, but there are universally pleasing and harmonious configurations that should not be denied.


Neopagan ethics

Germanic Neopagan ethics

Germanic Neopagans, including followers of both Asatru and Theodism, try to emulate the ethical values of the ancient Germanic peoples (Norse or Anglo-Saxon) through the form of the Nine Noble Virtues.

Scientology ethics

Scientology ethics is based upon the concepts of good and evil. Ethics may be defined as the actions an individual takes on itself to ensure its continued survival across the dynamics.

Wiccan ethics

Wiccan morality is largely based on the Wiccan Rede: 'An it harm none, do what ye will'. While this could be interpreted to mean "do no harm at all", it is usually interpreted as a declaration of the freedom to act, along with the necessity of taking responsibility for what follows from one's actions.

Another element of Wiccan Morality comes from the Law of Threefold Return, which is understood to mean that whatever one does to another person or thing (benevolent or otherwise) returns with triple force.

Many Wiccans also seek to cultivate a set of eight virtues mentioned in Doreen Valiente's Charge of the Goddess, these being mirth, reverence, honour, humility, strength, beauty, power and compassion. In Valiente's poem they are ordered in pairs of complementary opposites, reflecting a dualism that is common throughout Wiccan philosophy.

Secular ethics

Secular ethics is a moral philosophy in which ethics are based solely on human faculties such as logic, reason or moral intuition, and not derived from purported supernatural revelation or guidance. Secular ethics can be seen as a wide variety of moral and ethical systems drawing heavily on humanism, secularism and freethinking.

The majority of secular moral concepts are based on the acceptance of social contracts, and on a more individual scale of either some form of attribution of intrinsic value to things, ethical intuitionism or of a logical deduction that establishes a preference for one thing over another, as with Occam's razor. Approaches like utilitarianism and ethical egoism are also considered.

Shinto ethics

Shinto, the native religion of Japanmarker, is highly polytheistic and animistic and, as such, does not have many teachings on ethical issues.

Western Ethics influenced by the Bible

Western philosophical works on ethics were written in a culture whose literary and religious ideas were based in the Hebrew Bible (Old Testament) and the New Testament. As such, there is a connection between the ethics of the Bible and the ethics of the great western philosophers. However, this is not a direct connection; significant differences of opinion in how to interpret and apply passages in the books of the Bible lead to different understandings of ethics. Some have suggested that modern understandings of the Bible are fundamentally mistaken.

See also



Notes

  1. Singer, P. (1993) Practical Ethics, 2nd edition (p.10), Cambrdige: Cambridge University Press
  2. Damien Keown The Nature of Buddhist Ethics Macmillan 1992; Peter Harvey An Introduction to Buddhist Ethics Cambridge University Press 2000
  3. Robert Ellis A Buddhist theory of moral objectivity (Ph.D. thesis)
  4. Carl Olson, The Different Paths of Buddhism p.73
  5. Bodhi (1994). For other examples of Buddhist discourses that promote ethical behaviors among laity see, for instance, the Sigalovada Sutta (referred to as "the Vinaya of the householder" by Buddhaghosa) and the Dhammika Sutta.
  6. Islamic ethics, Encyclopedia of Ethics
  7. Buswell, Robert E. (2004) "Encyclopedia of Buddhism." p. 383
  8. Book: Outlines of Jainism pg. 159, Author: S.Gopalan
  9. Book: Outlines of Jainism pg. 163-164, Author: S.Gopalan
  10. Book: Outlines of Jainism p. 164-165, Author: S.Gopalan
  11. The Nine Satanic Sins
  12. http://www.scientologyethics.org/scientology-ethics.htm
  13. Harrow, Judy (1985) "Exegesis on the Rede" in Harvest vol. 5, Number 3 (Oimelc 1985). Retrieved 26 February 2007.
  14. Gerald Gardner, High Magic's Aid, London: Michael Houghton, 1949, p.303
  15. Farrar, Janet & Stewart, Eight Sabbats for Witches.


Bibliography

  • Bodhi, Bhikkhu (1981/1994). Going for Refuge & Taking the Precepts (The Wheel Publication No. 282/284). Kandy, Sri Lanka: Buddhist Publication Society. (Originally published 1981 and transcribed for Internet publication in 1994.) Retrieved 2007-11-12 from "Access to Insight" at http://www.accesstoinsight.org/lib/authors/bodhi/wheel282.html.
  • Bullitt, John T. (2005a). The Eight Precepts (attha-sila). Retrieved 2007-11-12 from "Access to Insight" at http://www.accesstoinsight.org/ptf/dhamma/sila/atthasila.html.
  • Bullitt, John T. (2005b). The Five Precepts (pañca-sila). Retrieved 2007-11-12 from "Access to Insight" at http://www.accesstoinsight.org/ptf/dhamma/sila/pancasila.html.
  • De La Torre, Miguel A., "Doing Christian Ethics from the Margins," Orbis Books, 2004.



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