Symposia & Conferences
Permanent URI for this communityhttp://repository.kln.ac.lk/handle/123456789/2422
Browse
4 results
Search Results
Item Jainism and Human –Animal relationship(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Bandyopadhyay, N.Ancient attitudes related to human -animal relationship and ethics centred not only on human economics but also care for, obligation, non-violence, showing kindness for animals. Eastern religions,(Hinduism, Buddhism and Jainism) having a belief system of returning of ancestors in animal form during eternal life cycle, therefore, animals are respectable. Human-animal relationship are considered in two way Ahinsa(non-injury)and reincarnation of all living beings. Abrahminic religions tend to see men as the guardians of the creation(Anthropocentric)whereas Eastern religion man is much less central than Abrahminic monotheism. All living soul leads to Moksha as they are essentially equal (Bio centric view) in living world made up of living and nonliving (Eco centric view).Belief lies on interconnectedness in Jainism. In Jainism seven objects of knowledge are Jiva (living soul), Ajiva (Non living), Ashrava (inflow of mater into soul), Bandha (bondage),Samvara (the checking of the inflow), Nirjara (The removal of matter from the soul)and Moksha (freedom).Principle of Jainism is that all living beings in the Universe are conscious entities. Jaina view of ‘’Ahimsa ‘’is different from Buddhist version or Advaita-vedantin version of Ahimsa .Anekantabad provides unique ontological basis for the practice of Ahimsa .Not to harm anybody with intention of harming. Arguments concerning the legal representation of Non-Human Animals, Animal rights ,Animal ethics, Philosophy of vegetarianism, Human rights are placed in this paper and moral status of animal can be drawn determining morality in the context of Animal ethics.Item Ethical Issues Pertaining to Tamed Elephants in Sri Lanka: A Philosophical Study(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) de Zoysa, H.N.The entwined history of humans and elephants is fascinating but often sad. People have used elephants as beasts of burden and war machines, slaughtered them for their ivory, exterminated them as threats to people and ecosystems, turned them into objects of entertainment at circuses, employed them as both curiosities and conservation ambassadors in zoos and deified and honored them in religious rites. The main objective of this paper is to identify the ethical issues pertaining to tamed elephants in Sri Lanka. The sub objectives are to find out how humans use elephants as tools and entertainment and examine the ethics of training and legal protection actions needed. Research methodology used in the study was largely based on qualitative approach which analyses the relevant documentary sources from books, journals and web sites relating to this area. A descriptive research design with survey method was applied in this study. The findings reveal that there are issues related to the tamed elephants in Sri Lanka. They can be identified as management practices, poaching for ivory, logging elephants, using occasions and capture of elephants for captivity. Animals also have their rights. There are accepted codes of practice for the keeping of tamed elephants, which include the ‘Five Freedoms’ a captive elephant must enjoy. They are the freedom from Malnutrition, Terminal physical discomfort, Injury and disease, Fear and stress and the freedom to express normal patterns and behavior. So it is important to take some actions to protect the ethics related to the tamed elephants to safeguard the future of these valuable animals.Item The Ethics of Elephant Tourism with a View to Increasing the Welfare of the Elephants and People of Sri Lanka(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Barborich, A.L.Elephant tourism in general presents many ethical challenges related to animal rights and / or the duty of humans to animals. These ethical dilemmas are further complicated by the endangered status of many elephant species and the economically alluring trade in elephant tourism. Sri Lanka is uniquely placed to benefit from its elephants and elephant tourism may benefit from the long association between elephants and man in Sri Lankan culture. This cultural affinity, even reverence for elephants, can be helpful in designing measures to create ethical elephant tourism in Sri Lanka. However, the realities of Sri Lanka being a developing country, increased Human Elephant Conflict (HEC), Sri Lanka’s underfunded wildlife conservation resources and unregulated land development mean that the ethical considerations of elephant tourism are often neglected. This paper attempts to determine what an ideal elephant management programme would consist of in Sri Lanka and where the current situation falls short of this ideal. This evaluation must necessarily consider the welfare of both wild and domesticated elephants and the impact of any newly proposed measures on the people and institutions who are involved in managing both types of elephants. Elephant tourism operates at the nexus of ethics, economics and Sri Lankan culture. For this reason any approach to elephant management and conservation must be holistic in order to determine the best and most pragmatic approach to the creation of ethical elephant tourism in Sri Lanka.Item The Ethical Value of Great Chronicle (Mahāvṃsa), the Prime, Heritable and Historical Record of Asians(Centre for Asian Studies, University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe; Dhammissara Thero, NiwandamaThe Mahāvaṃsa, the foremost chronicle of Sri Lanka or the Great Dynasty of Ceylon, elaborates the lineage of rulers from the arrival of Vijaya in 543 BCE to the reign of King Mahāsena (334–361) (6th Century B.C. to 4th Century A.D.).This chronicle which continues to date is considered to be the authentic source that can be cited for the purpose of recognizing the uninterrupted historicity of Ceylon. On the other hand, Mahāvaṃsa reveals the historical, political and cultural evidences not only in Ceylon but also in the other lands in the Asian region. When the overall content of the Mahāvaṃsa is scrutinized, it is apparent that the purpose of compiling this chronicle is not only to record the historicity of Ceylon based on facts but to compile the ethical cultural and philosophical facts or admonitions based on Buddhist philosophical view. Showing examples through historical incidents the Mahāvaṃsa author conveys these messages to the listeners and engages them in practicing mental and physical good deeds and turns their lives towards an ethical way. Furthermore, in each ending of a chapter he indicates that ‘This chapter in Mahāvaṃsa is compiled for the serene joy and emotion of the pious.’ Therefore, by scrutinizing the inclusion of Mahāvaṃsa, a conclusion can be drawn that the intention of compiling Mahāvaṃsa is not only to reveal historically significant factors of Ceylon but also to contribute to develop cultural and human values by encouraging listeners to observe ethical doctrinal factors. In this paper, an attempt is made to point out and examine the ethical perspectives which have been added in ‘the Great Chronicle’ by the Mahāvaṃsa author with the intention of developing ethical values in the entire society.