Bhagavad Gita and Kantian Ethics: An Ethical Study

The scope of ethics in Kantian ethics and Bhagavat Gītā is based on deontological foundation that can be emphasized as doing ones duty without considering about its results. Both Kantian ethics and the ethical concepts in Bhagavat Gītā emphasize the value of doing ‘the duty for the sake of duty’. In the critique of practical reason, it is mentioned that do duty for the sake of duty because only if ones action is motivated by a moral duty, then it has a moral value. According to Kant, moral duties are generate through moral laws. It is immoral to lie. Kant distinguishes two types of duties; perfect duties and imperfect duties. Perfect duties can be consider as the duties that one should do all the time. To illustrate, although in some situations people suggest it is moral to lie or steal by taking into consideration about the results of the particular action and other consequences according to Kant stealing and lying promise is immoral. When dealing with a murder people cannot lie, even to save a life. To expand, suppose a particular person has a moral duty not to be a liar, to be honest and veracious without considering any circumstance, he should be act in accordance with the moral law. 

In the Bhagavat Gītā it is mentioned that ‘always do your duty without attachment to the rewards’ (Parmar 2012, 70) means that without considering about the benefits, results and further circumstances, one should do their duty. This is very similar with the ‘do duty for the sake of duty’ in the Kantian ethics. In Bhagavat Gītā it is mentioned as selfless work and only by the selfless deeds one could achieve the final goal of life. Similarly, according to Kant the person who used to do good actions, which are motivated through a universal moral law, will gain happiness. Other than that, suppose that there is a trader, who is honest, only do his duties in order to increase his profit and another person who does his duties not to increase his profit but to make his customers comfortable by giving quality products to fair prices. Although both of them are honest, there arises a gap between them because their intention is different. The second person’s action has a moral value and a moral law when comparing to the first person motivates it. 

Bhagavat Gītā, similarly with the situation of dealing with a murder mentioned by Kant, is mentioned that ‘considering your own duty, you have no reason to waver because there is no greater good for a warrior than a duty-abiding fight’ (Parmar 2012, 51). To illustrate, although a warrior have to kill enemies it is not about commit sin, but it is about doing one’s action, which is generated by a moral law. In addition, in Bhagavat Gītā it is mentioned that one should do their duty in order to make the welfare of the world. Similarly, Kant has mentioned that none should do actions only if those actions could be universalized and no contradiction. First, formulate a maxim, which describes the action, then check whether it can be universalized or not. Kant distinguishes imperatives into two, which can be considered as a command that follows an act in relation with a universal law. ; Categorical and hypothetical. According to hypothetical imperative one has an option to select either achieving the goal or not by considering the need. It does not create moral laws. Nevertheless, categorical imperatives could generate moral laws, which lead to moral duties. Finally, the interrelation between eastern and western philosophical tradition could be analyzed through Kantian Ethics and Bhagavat Gītā.

References

Parmar, Vijay. The Bhagavat Gita. Gurgaon: Media eight publishing India Private Limited, 2012.