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Epicurus And The Buddha On Desire, Andrew Alwood

Comparative Philosophy

The philosophies of Epicurus and the Buddha aim to free us from suffering by helping us to recognize how ignorance and delusion lead us to pursue harmful desires. Since the problem lies in our attitudes, the solution is to change our attitudes. Like doctors healing the sick, they offer therapeutic practical advice, to remove the groundless opinions and the unhealthy desires that cause suffering. Although various misconceptions may lead us to conceive of these two thinkers as quite different with respect to values and ethics, there are remarkable similarities. Indeed, their practical advice for how to live has the same …

Second Opinion, 2001, N6 May, Advocate Aurora Health

Historical Documents - Combined

Park Ridge Center, Chicago, IL: The May 2001 issue of Second Opinion (ISSN 0890-1570) includes:

• Editor's Note (Martin E. Marty) p. 1
• To Market, to Market: Cloning as an ART? (Suzanne Holland) p. 5
• Fallout from the Knowledge Explosion: The Physician as Teacher in the Internet Age (Thomas D. Kennedy) p. 23
• Religious Belief, Politics, and Public Bioethics: A Challenge to Political Liberalism (Cynthia B. Cohen) p.37
• Why the Talk of Spirituality Today? Some Partial Answers (Martin E. Marty) p. 53

Buddhist Ethics As A Path: A Defense Of Normative Gradualism, Javier S. Hidalgo

Jepson School of Leadership Studies articles, book chapters and other publications

This essay defends a new interpretation of Buddhist ethics: normative gradualism. According to normative gradualism, what we have normative reason to do depends on our stage along the Buddhist spiritual path. The essay shows how normative gradualism can justify distinctive features of Buddhist ethics and reconcile consequentialist and eudaimonistic interpretations of Buddhist moral thought.

Mindfulness And The Need To Minimize The Risk Of Harm: A Proposal To Implement And Enforce Standards For Secular Mindfulness Practice, Michael Falick

Mindfulness Studies Theses

While Western mindfulness practice is indeed beneficial for many participants, the research now clearly demonstrates that for some meditators, there are attendant potential risks. These potential risks to practitioners require a level of care from those individuals (and corporations) that disseminate mindfulness practice. Historically, in traditional Buddhist practice, mindfulness was but one of the eight factors on the Noble Eightfold Path. An important component of traditional practice strongly relies on ethics in the delivery of the practice. A formalized standard of care for modern, secular mindfulness practices, and a method to implement and enforce that standard, will greatly enhance safety …

Buddhist Error Theory, Javier S. Hidalgo

Jepson School of Leadership Studies articles, book chapters and other publications

Few philosophers have systematically examined what Buddhist commitments imply for metaethics. In this paper, I explore the status of normative reasons in Buddhist philosophy. I argue that Buddhist commitments entail an error theory about normative reasons. But I also make the case that this is a defensible position. I show that the Buddhist argument for error theory is plausible and that Buddhist error theory can overcome key objections, such as the objections that Buddhist error theory is incoherent, self-defeating, unbelievable, and incompatible with prominent schools of Buddhist philosophy. Furthermore, I argue that Buddhist error theorists can accommodate Buddhist ethical commitments …

Where Does The Cetanic Break Take Place? Weakness Of Will In Śāntideva’S Bodhicaryāvatāra, Stephen E. Harris

Comparative Philosophy

This article explores the role of weakness of will (akrasia) in the Indian Buddhist tradition, and in particular within Śāntideva’s Introduction to the Practice of Awakening (Bodhicaryāvatāra). In agreement with Jay Garfield, I argue that there are important differences between Aristotle’s account of akrasia and Buddhist moral psychology. Nevertheless, taking a more expanded conception of weakness of will, as is frequently done in contemporary work, allows us to draw significant connections with the pluralistic account of psychological conflict found in Buddhist texts. I demonstrate this by showing how Amélie Rorty’s expanded treatment of akrasia as including …

Can Compassionate Practice Also Be Good Legal Practice?: Answers From The Lives Of Buddhist Lawyers, Deborah J. Cantrell

Publications

What does it mean to say that one is a "good lawyer" in the United States? The dominant view is that a lawyer is a zealous advocate owing loyalty to, and taking direction from, the client. The lawyer is singularly focused and hyper-rationality is prized. This article challenges that narrative. Using the real lives of a group of lawyers across the United States, this article offers rich and nuanced descriptive data about the possibilities of "good lawyering" through compassion, equanimity, and an expanded notion of honesty. This article contributes importantly to the debate about what it means to be a …