Inclusive Ethics: Reverence for All Life and Ahimsa

Key Insight

In the latter half of life, ethical views expanded to embrace 'all forms of life,' considering 'the love of living creatures' as humanity's finest trait. This manifested in personal affection for animals, including a tomcat named Tiger, a dog named Chico Marx, and a parrot named Bibo. 'Kindness toward all creatures' was seen as a crucial step in moral progress, necessitating the education of youth in this spirit. This broadened ethical circle moved beyond human-centric morality to encompass a universal reverence for life.

This evolving ethical stance led to the adoption of a vegetarian diet, driven by a 'guilty conscience' from eating animal flesh and a firm belief that 'life is sacred.' While outward circumstances sometimes prevented a strictly vegetarian diet, the principle was adhered to as early as 1930, with the conviction that a vegetarian lifestyle 'would most beneficially influence the lot of mankind' for aesthetic and moral reasons. This decision was rooted in deep spiritual feelings, viewing reverence for life as a liberator from ego-centered selfishness, widening the 'circle of compassion to embrace all living creatures,' and lending meaning to individual existence through service to the sacred spectrum of life.

The origin of this all-inclusive nonviolence is rooted in 'ahimsa,' the ancient Indian ideal of 'do no harm,' which predates recorded history and is foundational to Eastern religions. Evident in Hinduism, Buddhism, and particularly Jainism, ahimsa reached its apex in Jainism, where nonviolence is an absolute, inspiring practices like monks wearing face masks to avoid inhaling insects or carrying brooms to clear paths. This ideal influenced him through figures like Mahatma Gandhi, whose nonviolent resistance drew heavily from Jain principles, and Albert Schweitzer, whose philosophy of 'Reverence for Life' echoed these ancient ideals and recognized Jainism's seminal contribution to boundless ethics.