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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Sikh Sikhi Sikhism
Fools Who Wrangle Over Flesh
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<blockquote data-quote="Randip Singh" data-source="post: 176318" data-attributes="member: 1323"><p>No it's the other way round. Morality comes under the heading of Justice and being Just:</p><p></p><p><a href="http://www.friesian.com/moral-2.htm" target="_blank">http://www.friesian.com/moral-2.htm</a></p><p></p><p></p><p></p><p>So in summary, Justice tends to come from total objectivity, wheras Morality from Subjectivity. However, Justice can be based on morality i.e. subjectivity. The classic example is the Ten Commandments which are the basis for many systems of Justice.</p><p></p><p>You could also look at Justice as being Timeless, and Morality as being a moment in time.</p><p></p><p></p><p></p><p></p><p>No my friend this is exactly what I said:</p><p></p><p></p><p></p><p></p><p>I'm asking a question and presenting two points of view. Very different from killing in self defence.</p><p></p><p>The Semitic and Vaishnav concepts are very relevant. My own bringing up in a Vaishnav orientated family and brought up with Semitic concepts of the West did confuse me. I too argued vehemently pro-vegetarian some 17 years ago. I don't now, because it's plain stuupid.</p><p></p><p></p><p></p><p></p><p>It doesn't make sense. In terms of morality the Guru's were immoral people, however, in terms of Justice they 100% correct.</p><p></p><p></p><p></p><p></p><p>I read the article on Pigs, but one point you missed was wheras with Dolphins, Chimps, Orangutans, and Elephants, you can put a mirror infront of them and they are self aware or appear to be concious of their awareness. Pigs had to be trained over a period of time.</p><p></p><p><a href="http://www.nytimes.com/2009/11/10/science/10angier.html?_r=0" target="_blank">http://www.nytimes.com/2009/11/10/science/10angier.html?_r=0</a></p><p></p><p></p><p></p><p>Indeed</p><p></p><p></p><p></p><p>Some are, most are not. I get that. Note that when we dwell in the 5 thieves we are described as animals in our behaviour.</p><p></p><p></p><p></p><p>I used the emotive baby argmument in my militant vege days. Then it was pointed out to me, that a baby has the potential to be a human. An animal does not!. I said what about disabled people, we should kill them? Again it was pointed out to me, it is because we are humans we do not terminate fellow malfunctioning humans.</p><p></p><p></p><p></p><p></p><p>You are missing the point.</p><p></p><p>Humans can make their OWN decisions. Now if someone like you feels a strong empathy towards animals then don't eat it. If someone else doesn't then thats up to them. Fools wrangle over flesh says exactly this, and this is the Sikh position.</p><p></p><p>In any case the who flesh debate falls on the egg!!</p><p></p><p></p><p></p><p></p><p>I've had cats. They are not intelligent. They act on instinct.</p><p></p><p></p><p></p><p>Can't take credit for sikh-history. That's Sandeep Bajwa ji. A great and learned man.</p><p></p><p></p><p></p><p>Hmm.</p><p></p><p>Those weren't copy and pastes, but selected historical articles and memoirs of an infamous invader.</p><p></p><p>Just as Baba Nanak had his Babur Bani so Kabir was deeply influenced by the invasion of Timur...and to show why he turned away from Islam and was so critical of of Mullahs. If you understand this you understand Kabir.</p><p></p><p>In anycase, ask yourself, were you ignoring other peoples points? It can happen in debates, or people maybe just missing it or considering it unimportant.</p><p></p><p>I must I do ignore points in debates when I consider them to be trivial and if the person was better read would understand that particular issue.</p><p></p><p></p><p></p><p></p><p>You have to read the sections and the links.</p><p></p><p>I think the point is Vaishnavs consider a kind of equality between humans and animals (they exclude plants). They're a kind of super pacificist, unless ofcourse you are a certain caste i.e. Kshatriya, then you can eat meat. They condem people as low caste for eating meat.</p><p></p><p>Sikhism doesn't say that.</p></blockquote><p></p>
[QUOTE="Randip Singh, post: 176318, member: 1323"] No it's the other way round. Morality comes under the heading of Justice and being Just: [URL]http://www.friesian.com/moral-2.htm[/URL] So in summary, Justice tends to come from total objectivity, wheras Morality from Subjectivity. However, Justice can be based on morality i.e. subjectivity. The classic example is the Ten Commandments which are the basis for many systems of Justice. You could also look at Justice as being Timeless, and Morality as being a moment in time. No my friend this is exactly what I said: I'm asking a question and presenting two points of view. Very different from killing in self defence. The Semitic and Vaishnav concepts are very relevant. My own bringing up in a Vaishnav orientated family and brought up with Semitic concepts of the West did confuse me. I too argued vehemently pro-vegetarian some 17 years ago. I don't now, because it's plain stuupid. It doesn't make sense. In terms of morality the Guru's were immoral people, however, in terms of Justice they 100% correct. I read the article on Pigs, but one point you missed was wheras with Dolphins, Chimps, Orangutans, and Elephants, you can put a mirror infront of them and they are self aware or appear to be concious of their awareness. Pigs had to be trained over a period of time. [URL]http://www.nytimes.com/2009/11/10/science/10angier.html?_r=0[/URL] Indeed Some are, most are not. I get that. Note that when we dwell in the 5 thieves we are described as animals in our behaviour. I used the emotive baby argmument in my militant vege days. Then it was pointed out to me, that a baby has the potential to be a human. An animal does not!. I said what about disabled people, we should kill them? Again it was pointed out to me, it is because we are humans we do not terminate fellow malfunctioning humans. You are missing the point. Humans can make their OWN decisions. Now if someone like you feels a strong empathy towards animals then don't eat it. If someone else doesn't then thats up to them. Fools wrangle over flesh says exactly this, and this is the Sikh position. In any case the who flesh debate falls on the egg!! I've had cats. They are not intelligent. They act on instinct. Can't take credit for sikh-history. That's Sandeep Bajwa ji. A great and learned man. Hmm. Those weren't copy and pastes, but selected historical articles and memoirs of an infamous invader. Just as Baba Nanak had his Babur Bani so Kabir was deeply influenced by the invasion of Timur...and to show why he turned away from Islam and was so critical of of Mullahs. If you understand this you understand Kabir. In anycase, ask yourself, were you ignoring other peoples points? It can happen in debates, or people maybe just missing it or considering it unimportant. I must I do ignore points in debates when I consider them to be trivial and if the person was better read would understand that particular issue. You have to read the sections and the links. I think the point is Vaishnavs consider a kind of equality between humans and animals (they exclude plants). They're a kind of super pacificist, unless ofcourse you are a certain caste i.e. Kshatriya, then you can eat meat. They condem people as low caste for eating meat. Sikhism doesn't say that. [/QUOTE]
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