... Batchelor, Stephen. 1992. "Rebirth: A Case for Buddhist Agnosticism," _Tric... more ... Batchelor, Stephen. 1992. "Rebirth: A Case for Buddhist Agnosticism," _Tricycle_ Fall:16-23. Dhonden, Y. 1980. "Embryology in Tibetan Medicine" in _Tibetan Medicine_. Dharamsala: Library of Tibetan Works and Archives. King, Winston. 1994. ...
I want to consider a strategy for peace that is not commonly associated with Buddhism, namely mil... more I want to consider a strategy for peace that is not commonly associated with Buddhism, namely military deterrence. So far as I am aware, this topic has received little attention from students of Buddhism and peace. My argument in this article will be that deterrence is not ruled out by Buddhism's pacifist teachings, and appears to be accepted even in early Buddhism as a morally acceptable strategy for the avoidance of conflict. My claim essentially comes down to this: Buddhism does not teach that the threat of the use of force for defensive purposes by state authorities is in conflict with the Dharma. Note that I am speaking here of the threat of the use of force rather than the actual use of force. I am not concerned to defend the actual use of military force at this time; although I believe a case can be made for this, it would require a longer discussion and is not my aim in this article. Of course, there are many schools of Buddhism and many strands of Buddhist teachings. Discordant voices speak to us from diverse sources like the Pali canon, historical chronicles like the Mahavamsa, Mahayana sutras and numerous commentaries. Deciding which is the authentic voice of Buddhism is problematic. Using Mahayana sources such as the Upayakausalyasutra, the Satyakaparivarta, the Suvarnaprabhasa Sutra and the Mahaparinirvana Sutra--to name but a few--it is relatively easy to show that not only deterrence but the outright use of violent force is sanctioned by influential Buddhist scriptures. Here, however, I will restrict myself to the evidence of the Pali canon, which is generally regarded as representing a consistently pacifist body of literature. As Peter Harvey puts it, "Within the Theravada, no canonical text can be found justifying violence" (255). Accordingly, the Pali Canon will present the strongest test of my thesis that a policy of military deterrence is not in conflict with the teachings of early Buddhism. I I define deterrence as a military strategy used by state authorities with the aim of dissuading an adversary from undertaking hostile action. The reference to military strategy and state authorities is to distinguish deterrence by lawful authorities acting for the common good from the actions of groups who act outside the law and against the public interest, such as terrorists and criminal gangs. Deterrence will normally be for defensive purposes as a means of keeping the peace, and this is primarily the context I have in mind here (call this "defensive deterrence"); but it could also form part of a more aggressive policy, for example when used by an invading power to ensure compliance and deter retaliation (call this "offensive deterrence"). In all cases, successful deterrence convinces its target not to engage in hostile action by raising the stakes to the point where the price of aggressive action becomes too high. Deterrence is thus an attempt to achieve an objective without the use of force, and additionally can provide an opportunity for negotiation and reconciliation. In some respects deterrence is the mirror image of what Gene Sharp has termed "nonviolent coercion." Sharp is described by Sallie King as "arguably the foremost theoretician of nonviolent power in the world today" and "an established friend of both the Burmese and Tibetan Engaged Buddhists" (105). Nonviolent coercion is the third of four scenarios Sharp sketches by which political change can occur through non-violent means. It differs from deterrence in that nonviolent coercion is typically used against the state in campaigns of civil disobedience. To this extent it is arguably more aggressive in that it involves intentionally crippling the state by cutting off resources it needs to function. Deterrence, by contrast, normally aims at the preservation of the status quo and need not involve an intention to cause damage or harm. If this analysis is correct it follows that a strategy of defensive deterrence is, in principle at least, in keeping with the values of Engaged Buddhism. …
The claim that Buddhism is exclusively a “religion of peace” has been shown to be untenable. Budd... more The claim that Buddhism is exclusively a “religion of peace” has been shown to be untenable. Buddhism now faces the challenge of explaining how the pacifist spirit of its teachings can be reconciled with its well-documented recourse to military and punitive violence. Buddhism is not the only religion to face this challenge, and we first consider the Christian stance on violence as formulated by St. Thomas Aquinas before turning to the views of the Tibetan polymath Jamgön Mipham. We consider to what extent the views of the two thinkers are compatible and conclude with a suggestion as to how what Michael Jerryson calls “the quandary of Buddhism and violence” might be resolved.
Comparative Philosophy of Religion, Timothy D. Knepper (ed.), 2019
This chapter discusses the concept of brain death and its implications for medical practice as se... more This chapter discusses the concept of brain death and its implications for medical practice as seen from a Buddhist perspective. After a brief introduction to Buddhist teachings, the chapter considers the compatibility of brain death with the classical Buddhist understanding of death as found in the earliest sources. Certain conceptual discrepancies are highlighted which problematize the removal of vital organs from patients who may be judged to be still alive on Buddhist criteria. The implications of this for contemporary medical practice are then explored in two Asian countries, Japan and Thailand. While different issues arise in each case, in neither country does the concept of brain death appear to have been well received at a popular level, a situation aggravated by medical scandals surrounding organ transplantation.
Introduction Previously I discussed a Vinaya case in which certain monks out of compassion encour... more Introduction Previously I discussed a Vinaya case in which certain monks out of compassion encourage a sick colleague to commit suicide (Bioethics 57-64). Rupert Gethin disagreed with my interpretation of the case and criticized aspects of the methodology (2004). (2) Reviewing the commentarial literature and relevant scholastic teachings, he reiterated the Abhidhamma position that "the intention to kill is understood as exclusively unwholesome, and the possibility that it might ever be something wholesome prompted by thoughts of compassion is not countenanced" (Gethin 175). This article is divided into four sections. The first revisits the Vinaya case and argues that the commentarial interpretation of the incident is contrived; section two critically reviews arguments based on general Buddhist teachings which are thought to support the Abhidhamma position that killing is incompatible with compassionate motivation; (3) section three examines the Abhidhamma theory of action;...
This chapter explores the Buddhist perspective on euthanasia in the light of scriptural teachings... more This chapter explores the Buddhist perspective on euthanasia in the light of scriptural teachings and contemporary opinions. The chapter is divided into four parts. The first considers what does—and does not—constitute euthanasia, and includes a discussion of views expressed by contemporary Tibetan teachers. The second part discusses two moral values often invoked in support of euthanasia, autonomy and compassion. The third part considers how euthanasia is regarded in early textual sources. The fourth part offers a brief survey of contemporary attitudes to euthanasia in Japan and Thailand. It concludes that euthanasia is contrary to Buddhist teachings in that it involves intentional killing contrary to the First Precept. Buddhists rarely call for the legalization of euthanasia: their concerns centre instead on ‘dysthanasia’, or the unnecessary prolongation of the dying process. In response to this concern it is suggested that Buddhism imposes no obligation to preserve life at all co...
In an earlier publication I compared Aristotelian and Buddhist concepts of the consummate good. A... more In an earlier publication I compared Aristotelian and Buddhist concepts of the consummate good. Abraham Vélez de Cea has claimed I misrepresent the nature of the good by restricting it to certain psychic states and excluding a range of other goods acknowledged by Aristotle and the Buddha. My aim here is to show that my understanding of the good is not the narrow one Vélez suggests. The article concludes with some observations on the relationship between moral and non-moral good in Buddhism.
Umbilical cord blood is a valuable source of haematopoietic stem cells. There is little informati... more Umbilical cord blood is a valuable source of haematopoietic stem cells. There is little information about whether religious affiliations have any bearing on attitudes to and decisions about its collection, donation and storage. The authors provided information about umbilical cord blood banking to expert commentators from six major world religions (Catholicism, Anglicanism, Islam, Judaism, Hinduism and Buddhism) and asked them to address a specific set of questions in a commentary. The commentaries suggest there is considerable support for umbilical cord blood banking in these religions. Four commentaries provide moral grounds for favouring public donation over private storage. None attach any particular religious significance to the umbilical cord or to the blood within it, nor place restrictions on the ethnicity or religion of donors and recipients. Views on ownership of umbilical cord blood vary. The authors offer a series of general points for those who seek a better understandi...
The use of psychopharmaceuticals as an enhancement technology has been the focus of attention in ... more The use of psychopharmaceuticals as an enhancement technology has been the focus of attention in the bioethics literature. However, there has been little examination of the challenges that this practice creates for religious traditions that place importance on questions of being, authenticity, and identity. We asked expert commentators from six major world religions to consider the issues raised by psychopharmaceuticals as an enhancement technology. These commentaries reveal that in assessing the appropriate place of medical therapies, religious traditions, like secular perspectives, rely upon ideas about health and disease and about normal human behavior. But unlike secular perspectives, faith traditions explicitly concern themselves with ways in which medicine should or should not be used to live a "good life".
Keynote lecture delivered at conference on ‘Contemporary Perspectives on Buddhist Ethics’, Columb... more Keynote lecture delivered at conference on ‘Contemporary Perspectives on Buddhist Ethics’, Columbia University, New York, October 6th 2011.
This article (published in the Journal of Buddhist Ethics vol 20, 2013) suggests that due to a re... more This article (published in the Journal of Buddhist Ethics vol 20, 2013) suggests that due to a restricted understanding of the nature and scope of ethical theory, particularism discounts prematurely the possibility of a metatheory of Buddhist ethics. The textual evidence presented in support of particularism is reconsidered and shown to be consistent with a metatheoretical reading. It is argued that writers who have adopted a particularist approach based on W. D. Ross’s “Principalism”—such as Tessa Bartholomeusz in her study of just war ideology in Sri Lanka—have failed to give a satisfactory analysis of the moral dilemmas they have identified. Although particularism rightly draws attention to stories as important sources of moral data, it fails to disprove that the diversity of such evidence can be explained by a single comprehensive theory
The success of assisted reproductive technologies (ARTs) worldwide has led to an accumulation of ... more The success of assisted reproductive technologies (ARTs) worldwide has led to an accumulation of frozen embryos that are surplus to the reproductive needs of those for whom they were created. In these situations, couples must decide whether to discard them or donate them for scientific research or for use by other infertile couples. While legislation and regulation may limit the decisions that couples make, their decisions are often shaped by their religious beliefs. Unfortunately, health professionals, scientists and policy-makers are often unaware of the way in which faith traditions view ART and decisions concerning the 'fate' of surplus embryos. In this paper scholars representing six major religious traditions provide a commentary on a hypothetical case concerning the donation or destruction of excess ART embryos. These commentaries provide a rich account of religious perspectives on the status of the human embryo and an insight into the relevance of faith to health and policy decisions, particularly in reproductive medicine, ART and embryo research.
In his 1983 paper The 'Suicide' Problem in the Pàli Canon, Ma... more In his 1983 paper The 'Suicide' Problem in the Pàli Canon, Martin Wiltshire wrote: The topic of suicide has been chosen not only for its intrinsic factual and historical interest but because it spotlights certain key issues in the field of Buddhist ethics and doctrine.1 I think ...
The debate surrounding the so-called “right to die” has commanded increasing public attention ove... more The debate surrounding the so-called “right to die” has commanded increasing public attention over the last decade. Opinion polls in many Western democracies would appear to show increasing support for euthanasia and physician-assisted suicide, and a number of recent legal developments have further advanced the cause. As a result of court decisions since 1984, euthanasia has been legally permissible in the Netherlands; physician-assisted suicide was legalized in the State of Oregon in 1994 as a result of a ballot initiative, and in 1995 a voluntary euthanasia Bill was passed in the Northern Territory, Australia. But, even more recently, the “right to die” campaign has suffered reverses. The implementation of the Oregon legislation has been halted by a Federal court pending a determination of its constitutionality; the Northern Territory legislation was overturned by the Australian federal parliament in 1997, and in July 1997 the United States Supreme Court, reversing the decisions of lower courts, declared that there is no constitutional right to physician-assisted suicide or euthanasia.
... Batchelor, Stephen. 1992. "Rebirth: A Case for Buddhist Agnosticism," _Tric... more ... Batchelor, Stephen. 1992. "Rebirth: A Case for Buddhist Agnosticism," _Tricycle_ Fall:16-23. Dhonden, Y. 1980. "Embryology in Tibetan Medicine" in _Tibetan Medicine_. Dharamsala: Library of Tibetan Works and Archives. King, Winston. 1994. ...
I want to consider a strategy for peace that is not commonly associated with Buddhism, namely mil... more I want to consider a strategy for peace that is not commonly associated with Buddhism, namely military deterrence. So far as I am aware, this topic has received little attention from students of Buddhism and peace. My argument in this article will be that deterrence is not ruled out by Buddhism's pacifist teachings, and appears to be accepted even in early Buddhism as a morally acceptable strategy for the avoidance of conflict. My claim essentially comes down to this: Buddhism does not teach that the threat of the use of force for defensive purposes by state authorities is in conflict with the Dharma. Note that I am speaking here of the threat of the use of force rather than the actual use of force. I am not concerned to defend the actual use of military force at this time; although I believe a case can be made for this, it would require a longer discussion and is not my aim in this article. Of course, there are many schools of Buddhism and many strands of Buddhist teachings. Discordant voices speak to us from diverse sources like the Pali canon, historical chronicles like the Mahavamsa, Mahayana sutras and numerous commentaries. Deciding which is the authentic voice of Buddhism is problematic. Using Mahayana sources such as the Upayakausalyasutra, the Satyakaparivarta, the Suvarnaprabhasa Sutra and the Mahaparinirvana Sutra--to name but a few--it is relatively easy to show that not only deterrence but the outright use of violent force is sanctioned by influential Buddhist scriptures. Here, however, I will restrict myself to the evidence of the Pali canon, which is generally regarded as representing a consistently pacifist body of literature. As Peter Harvey puts it, "Within the Theravada, no canonical text can be found justifying violence" (255). Accordingly, the Pali Canon will present the strongest test of my thesis that a policy of military deterrence is not in conflict with the teachings of early Buddhism. I I define deterrence as a military strategy used by state authorities with the aim of dissuading an adversary from undertaking hostile action. The reference to military strategy and state authorities is to distinguish deterrence by lawful authorities acting for the common good from the actions of groups who act outside the law and against the public interest, such as terrorists and criminal gangs. Deterrence will normally be for defensive purposes as a means of keeping the peace, and this is primarily the context I have in mind here (call this "defensive deterrence"); but it could also form part of a more aggressive policy, for example when used by an invading power to ensure compliance and deter retaliation (call this "offensive deterrence"). In all cases, successful deterrence convinces its target not to engage in hostile action by raising the stakes to the point where the price of aggressive action becomes too high. Deterrence is thus an attempt to achieve an objective without the use of force, and additionally can provide an opportunity for negotiation and reconciliation. In some respects deterrence is the mirror image of what Gene Sharp has termed "nonviolent coercion." Sharp is described by Sallie King as "arguably the foremost theoretician of nonviolent power in the world today" and "an established friend of both the Burmese and Tibetan Engaged Buddhists" (105). Nonviolent coercion is the third of four scenarios Sharp sketches by which political change can occur through non-violent means. It differs from deterrence in that nonviolent coercion is typically used against the state in campaigns of civil disobedience. To this extent it is arguably more aggressive in that it involves intentionally crippling the state by cutting off resources it needs to function. Deterrence, by contrast, normally aims at the preservation of the status quo and need not involve an intention to cause damage or harm. If this analysis is correct it follows that a strategy of defensive deterrence is, in principle at least, in keeping with the values of Engaged Buddhism. …
The claim that Buddhism is exclusively a “religion of peace” has been shown to be untenable. Budd... more The claim that Buddhism is exclusively a “religion of peace” has been shown to be untenable. Buddhism now faces the challenge of explaining how the pacifist spirit of its teachings can be reconciled with its well-documented recourse to military and punitive violence. Buddhism is not the only religion to face this challenge, and we first consider the Christian stance on violence as formulated by St. Thomas Aquinas before turning to the views of the Tibetan polymath Jamgön Mipham. We consider to what extent the views of the two thinkers are compatible and conclude with a suggestion as to how what Michael Jerryson calls “the quandary of Buddhism and violence” might be resolved.
Comparative Philosophy of Religion, Timothy D. Knepper (ed.), 2019
This chapter discusses the concept of brain death and its implications for medical practice as se... more This chapter discusses the concept of brain death and its implications for medical practice as seen from a Buddhist perspective. After a brief introduction to Buddhist teachings, the chapter considers the compatibility of brain death with the classical Buddhist understanding of death as found in the earliest sources. Certain conceptual discrepancies are highlighted which problematize the removal of vital organs from patients who may be judged to be still alive on Buddhist criteria. The implications of this for contemporary medical practice are then explored in two Asian countries, Japan and Thailand. While different issues arise in each case, in neither country does the concept of brain death appear to have been well received at a popular level, a situation aggravated by medical scandals surrounding organ transplantation.
Introduction Previously I discussed a Vinaya case in which certain monks out of compassion encour... more Introduction Previously I discussed a Vinaya case in which certain monks out of compassion encourage a sick colleague to commit suicide (Bioethics 57-64). Rupert Gethin disagreed with my interpretation of the case and criticized aspects of the methodology (2004). (2) Reviewing the commentarial literature and relevant scholastic teachings, he reiterated the Abhidhamma position that "the intention to kill is understood as exclusively unwholesome, and the possibility that it might ever be something wholesome prompted by thoughts of compassion is not countenanced" (Gethin 175). This article is divided into four sections. The first revisits the Vinaya case and argues that the commentarial interpretation of the incident is contrived; section two critically reviews arguments based on general Buddhist teachings which are thought to support the Abhidhamma position that killing is incompatible with compassionate motivation; (3) section three examines the Abhidhamma theory of action;...
This chapter explores the Buddhist perspective on euthanasia in the light of scriptural teachings... more This chapter explores the Buddhist perspective on euthanasia in the light of scriptural teachings and contemporary opinions. The chapter is divided into four parts. The first considers what does—and does not—constitute euthanasia, and includes a discussion of views expressed by contemporary Tibetan teachers. The second part discusses two moral values often invoked in support of euthanasia, autonomy and compassion. The third part considers how euthanasia is regarded in early textual sources. The fourth part offers a brief survey of contemporary attitudes to euthanasia in Japan and Thailand. It concludes that euthanasia is contrary to Buddhist teachings in that it involves intentional killing contrary to the First Precept. Buddhists rarely call for the legalization of euthanasia: their concerns centre instead on ‘dysthanasia’, or the unnecessary prolongation of the dying process. In response to this concern it is suggested that Buddhism imposes no obligation to preserve life at all co...
In an earlier publication I compared Aristotelian and Buddhist concepts of the consummate good. A... more In an earlier publication I compared Aristotelian and Buddhist concepts of the consummate good. Abraham Vélez de Cea has claimed I misrepresent the nature of the good by restricting it to certain psychic states and excluding a range of other goods acknowledged by Aristotle and the Buddha. My aim here is to show that my understanding of the good is not the narrow one Vélez suggests. The article concludes with some observations on the relationship between moral and non-moral good in Buddhism.
Umbilical cord blood is a valuable source of haematopoietic stem cells. There is little informati... more Umbilical cord blood is a valuable source of haematopoietic stem cells. There is little information about whether religious affiliations have any bearing on attitudes to and decisions about its collection, donation and storage. The authors provided information about umbilical cord blood banking to expert commentators from six major world religions (Catholicism, Anglicanism, Islam, Judaism, Hinduism and Buddhism) and asked them to address a specific set of questions in a commentary. The commentaries suggest there is considerable support for umbilical cord blood banking in these religions. Four commentaries provide moral grounds for favouring public donation over private storage. None attach any particular religious significance to the umbilical cord or to the blood within it, nor place restrictions on the ethnicity or religion of donors and recipients. Views on ownership of umbilical cord blood vary. The authors offer a series of general points for those who seek a better understandi...
The use of psychopharmaceuticals as an enhancement technology has been the focus of attention in ... more The use of psychopharmaceuticals as an enhancement technology has been the focus of attention in the bioethics literature. However, there has been little examination of the challenges that this practice creates for religious traditions that place importance on questions of being, authenticity, and identity. We asked expert commentators from six major world religions to consider the issues raised by psychopharmaceuticals as an enhancement technology. These commentaries reveal that in assessing the appropriate place of medical therapies, religious traditions, like secular perspectives, rely upon ideas about health and disease and about normal human behavior. But unlike secular perspectives, faith traditions explicitly concern themselves with ways in which medicine should or should not be used to live a "good life".
Keynote lecture delivered at conference on ‘Contemporary Perspectives on Buddhist Ethics’, Columb... more Keynote lecture delivered at conference on ‘Contemporary Perspectives on Buddhist Ethics’, Columbia University, New York, October 6th 2011.
This article (published in the Journal of Buddhist Ethics vol 20, 2013) suggests that due to a re... more This article (published in the Journal of Buddhist Ethics vol 20, 2013) suggests that due to a restricted understanding of the nature and scope of ethical theory, particularism discounts prematurely the possibility of a metatheory of Buddhist ethics. The textual evidence presented in support of particularism is reconsidered and shown to be consistent with a metatheoretical reading. It is argued that writers who have adopted a particularist approach based on W. D. Ross’s “Principalism”—such as Tessa Bartholomeusz in her study of just war ideology in Sri Lanka—have failed to give a satisfactory analysis of the moral dilemmas they have identified. Although particularism rightly draws attention to stories as important sources of moral data, it fails to disprove that the diversity of such evidence can be explained by a single comprehensive theory
The success of assisted reproductive technologies (ARTs) worldwide has led to an accumulation of ... more The success of assisted reproductive technologies (ARTs) worldwide has led to an accumulation of frozen embryos that are surplus to the reproductive needs of those for whom they were created. In these situations, couples must decide whether to discard them or donate them for scientific research or for use by other infertile couples. While legislation and regulation may limit the decisions that couples make, their decisions are often shaped by their religious beliefs. Unfortunately, health professionals, scientists and policy-makers are often unaware of the way in which faith traditions view ART and decisions concerning the 'fate' of surplus embryos. In this paper scholars representing six major religious traditions provide a commentary on a hypothetical case concerning the donation or destruction of excess ART embryos. These commentaries provide a rich account of religious perspectives on the status of the human embryo and an insight into the relevance of faith to health and policy decisions, particularly in reproductive medicine, ART and embryo research.
In his 1983 paper The 'Suicide' Problem in the Pàli Canon, Ma... more In his 1983 paper The 'Suicide' Problem in the Pàli Canon, Martin Wiltshire wrote: The topic of suicide has been chosen not only for its intrinsic factual and historical interest but because it spotlights certain key issues in the field of Buddhist ethics and doctrine.1 I think ...
The debate surrounding the so-called “right to die” has commanded increasing public attention ove... more The debate surrounding the so-called “right to die” has commanded increasing public attention over the last decade. Opinion polls in many Western democracies would appear to show increasing support for euthanasia and physician-assisted suicide, and a number of recent legal developments have further advanced the cause. As a result of court decisions since 1984, euthanasia has been legally permissible in the Netherlands; physician-assisted suicide was legalized in the State of Oregon in 1994 as a result of a ballot initiative, and in 1995 a voluntary euthanasia Bill was passed in the Northern Territory, Australia. But, even more recently, the “right to die” campaign has suffered reverses. The implementation of the Oregon legislation has been halted by a Federal court pending a determination of its constitutionality; the Northern Territory legislation was overturned by the Australian federal parliament in 1997, and in July 1997 the United States Supreme Court, reversing the decisions of lower courts, declared that there is no constitutional right to physician-assisted suicide or euthanasia.
Ethical Theory in Global Perspective, Ed. Michael Hemmingsen (SUNY Press, forthcoming)
Given its distinctive features many scholars consider Buddhist ethics to be sui generis and are s... more Given its distinctive features many scholars consider Buddhist ethics to be sui generis and are sceptical that it can be assimilated to Western paradigms. Contrary to such views, this chapter suggests that Buddhism can be accommodated within the framework of conventional ethical taxonomies as a form of virtue based eudaimonism.
This chapter explores the Buddhist perspective on euthanasia in the light of scriptural teachings... more This chapter explores the Buddhist perspective on euthanasia in the light of scriptural teachings and contemporary opinions. The chapter is divided into four parts. Part I considers what does—and does not-constitute euthanasia , and includes a discussion of views expressed by contemporary Tibetan teachers; Part II discusses two moral values often invoked in support of euthanasia, namely autonomy and compassion; Part III considers how euthanasia is regarded in early textual sources; and Part IV offers a brief survey of contemporary attitudes to euthanasia in Japan and Thai-land. The conclusion will be that euthanasia is contrary to Buddhist teachings in that it involves intentional killing contrary to the First Precept. Buddhists rarely call for the legalization of euthanasia: their concerns centre instead on 'dysthenasia', or the unnecessary prolongation of the dying process. In response to this concern it will be suggested that Bud-dhism imposes no obligation to preserve life at all costs.
Engaged Buddhists typically voice strong support for human rights, but not everyone is persuaded... more Engaged Buddhists typically voice strong support for human rights, but not everyone is persuaded that Western concepts like ‘rights’ and ‘human rights’ are compatible with Buddhist teachings. Here we explore first the conceptual compatibility of human rights with Buddhist teachings, before considering some proposed doctrinal foundations. The conclusion will suggest a way of grounding these different proposals in a common foundation.
This file is a free download of the first chapter of Well-Being in Theravāda Buddhism (2023). The... more This file is a free download of the first chapter of Well-Being in Theravāda Buddhism (2023). The complete volume is available in paper and hardback editions from Amazon (http://bit.ly/Theravada_well-being).
Uploads
Papers by Damien Keown
the only religion to face this challenge, and we first consider the Christian stance on violence as formulated by St. Thomas Aquinas before turning to the views of the Tibetan polymath Jamgön Mipham. We consider to what extent the views of the two thinkers are compatible and conclude with a suggestion as to how what Michael Jerryson calls “the quandary of Buddhism and violence” might be resolved.
Aristotle and the Buddha. My aim here is to show that my understanding of the good is not the narrow one Vélez suggests. The article concludes with some observations on the relationship between moral and non-moral good in Buddhism.
of the nature and scope of ethical theory, particularism
discounts prematurely the possibility of a metatheory
of Buddhist ethics. The textual evidence presented in support
of particularism is reconsidered and shown to be
consistent with a metatheoretical reading. It is argued
that writers who have adopted a particularist approach
based on W. D. Ross’s “Principalism”—such as Tessa Bartholomeusz
in her study of just war ideology in Sri
Lanka—have failed to give a satisfactory analysis of the
moral dilemmas they have identified. Although particularism
rightly draws attention to stories as important
sources of moral data, it fails to disprove that the diversity
of such evidence can be explained by a single comprehensive
theory
the only religion to face this challenge, and we first consider the Christian stance on violence as formulated by St. Thomas Aquinas before turning to the views of the Tibetan polymath Jamgön Mipham. We consider to what extent the views of the two thinkers are compatible and conclude with a suggestion as to how what Michael Jerryson calls “the quandary of Buddhism and violence” might be resolved.
Aristotle and the Buddha. My aim here is to show that my understanding of the good is not the narrow one Vélez suggests. The article concludes with some observations on the relationship between moral and non-moral good in Buddhism.
of the nature and scope of ethical theory, particularism
discounts prematurely the possibility of a metatheory
of Buddhist ethics. The textual evidence presented in support
of particularism is reconsidered and shown to be
consistent with a metatheoretical reading. It is argued
that writers who have adopted a particularist approach
based on W. D. Ross’s “Principalism”—such as Tessa Bartholomeusz
in her study of just war ideology in Sri
Lanka—have failed to give a satisfactory analysis of the
moral dilemmas they have identified. Although particularism
rightly draws attention to stories as important
sources of moral data, it fails to disprove that the diversity
of such evidence can be explained by a single comprehensive
theory
Paperback: 979-8-37-551568-7 (Price $25.50)
Hardcover: 979-8-85-067068-9 (Price $65.00)
189 pages. 2 Tables, 2 Figures